เลวีนิติ 22:19 วิจารณ์

In this chapter we have divers laws concerning the priests and sacrifices all for the preserving of the honour of the sanctuary. I. That the priests should not eat the holy things in their uncleanness (Lev 22:1-9). II. That no stranger who did not belong to some family of the priests should eat of the holy things (Lev 22:10-13), and, if he did it unwittingly, he must make restitution, (Lev 22:14-16). III. That the sacrifices which were offered must be without blemish (Lev 22:17-25). IV. That they must be more than eight days old (Lev 22:26-28), and that the sacrifices of thanksgiving must be eaten the same day they were offered (Lev 22:29, etc.).

INTRODUCTION TO LEVITICUS 22 In this chapter several laws are delivered out, forbidding the priests to eat of holy things, when in any uncleanness, or at any time what dies of itself, or is torn of beasts, Lev 22:1; also showing who belonging to the priests might or might not eat of the holy things, Lev 22:10; and others requiring that whatever offerings were brought by the children, of Israel, they should be perfect and without blemish, Lev 22:17; and also declaring what age a creature should be of when sacrificed, and the time when thank offerings were to be eaten, Lev 22:26; concluding with an exhortation to observe the commands of God, and sanctify him, and not profane his name, Lev 22:31.

For whatsoever hath a blemish, that shall ye not offer,.... Which is the general rule, the particulars of which are after given, and which has been imitated by the Heathens. The Egyptians, as they only sacrificed the males of beeves, so they were very curious in examining them, that they might be entirely pure and perfect (s); and it was a custom among the Romans, that such sheep should be chosen for sacrifice, in which there was nothing wanting (t); and so, among the Grecians, Homer (u) speaks of perfect goats offered in sacrifice to appease the gods: for it shall not be acceptable for you; be grateful to God, and accepted by him on their account, if blemished; see Mal 1:13. (s) Heredot. Euterpe, sive, l. 2. c. 38. (t) Servius in Virgil. Aeneid. l. 4. (u) Iliad. 1. ver. 66.

Of the uncleanness of the priests, by which they were prevented from ministering in holy things, Lev 22:1-5. How they should be cleansed, Lev 22:6, Lev 22:7. The priest must not eat of any animal that had died of itself, or was torn by wild beasts, but must keep God's ordinances, Lev 22:8, Lev 22:9. No stranger, sojourner, nor hired servant shall eat of the holy things, Lev 22:10. A servant bought with money may eat of them, Lev 22:11. Who of the priest's family may not eat of them, Lev 22:12, Lev 22:13. Of improper persons who partake of the holy things unknowingly, Lev 22:14-16. Freewill-offerings, and sacrifices in general, must be without blemish, Lev 22:17-25. The age at which different animals were to be offered to God, Lev 22:26, Lev 22:27. No animal and its young shall be offered on the same day, Lev 22:28. How the sacrifice of thanks-giving was to be offered, Lev 22:29, Lev 22:30. All God's testimonies to be observed, and the reason, Lev 22:31-33.

THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9) Speak unto Aaron and to his sons, that they separate themselves from the holy things--"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities. that they profane not my holy name in those things which they hallow unto me, &c.--that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.

THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33) Ye shall offer at your own will--rather, to your being accepted. a male without blemish--This law (Lev 1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (Mal 1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments--those of gratitude, of worship, of prayer, of confession and atonement [BIB. SAC.].