Leviticus 27:34

Verse 34. These are the commandments] This conclusion is very similar to that at the end of the preceding chapter. I have already supposed that this chapter should have followed the 25th, and that the 26th originally terminated the book.

Mr. Ainsworth, the whole of whose writings are animated with the spirit of piety, concludes this book with the following excellent remarks: -

"The tithes in Israel being thus sanctified by the commandment of God to his honour, the maintenance of his ministers, and the relief of the poor, it taught them and teaches us to honour the Lord with our substance, (Pr 3:9), acknowledging him to be the author of all our increase and store; (De 8:13-18; Ho 2:8;) to honour his MINISTERS, and to communicate unto them in all good things, (1Ti 5:17-18; Ga 6:6), that they who sow unto us spiritual things should reap our carnal things, (1Co 9:11), and to give ALMS of such things as we have, that all things may be clear unto us, (Lu 11:41,) yea, even to sell that we have, and give alms; to provide ourselves bags that wax not old, a treasure in the heavens that faileth not. Lu 12:33." They who forget their Maker, his ministers, and the poor, are never likely to hear that blessed word in the great day: "Come, ye blessed of my Father, inherit the kingdom prepared for you; for I was hungry, and ye gave me meat; thirsty, and ye gave me drink; naked, and ye clothed me; sick and in prison, and ye came unto me."

READER, thou hast now gone through the whole of this most interesting book; a book whose subject is too little regarded by Christians in general. Here thou mayest discover the rigid requisitions of Divine justice, the sinfulness of sin, the exceeding breadth of the commandment, and the end of all human perfection. And now what thinkest thou of that word, "Whatsoever the law saith, it saith to them who are under the law?" Ro 3:19. But who are under the law - the condemning power of the pure, rigid, moral law of God? Not the Jews only, but every soul of man: all to whom it is sent, and who acknowledge it as a Divine revelation, and have not been redeemed from the guilt of sin by the grace of our Lord Jesus Christ; for "cursed is every one that continueth not in all things that are written in the book of the law to do them." By this law then is the knowledge, but not the cure, of sin. Here then what God saith unto thee: "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what farther need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law; Heb 7:11-12. Now of the things which we have spoken, this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man; Heb 8:1-2. For it is not possible that the blood of bulls and of goats should take away sins; Heb 10:4. But Christ being come a high priest of good things to come, - neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. And for this cause he is the Mediator of the New Testament, that, by means of death, they which are called might receive the promise of eternal inheritance. And without shedding of blood is no remission. So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, without sin, unto salvation;" Heb 9:11-12; Heb 9:15; Heb 9:22; Heb 9:28. We see then that Christ was the END of the law for righteousness (for justification) to every one that believeth. "Unto him, therefore, who hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Re 1:5-6.

SECTIONS in the Book of Leviticus, carried on from Exodus, which ends with the TWENTY-THIRD.

The TWENTY-FOURTH, called ויקרא valyikra, begins Le 1:6, and ends Le 6:7.

The TWENTY-FIFTH, called צו tsav, begins Le 6:8, and ends Le 8:36.

The TWENTY-SIXTH, called שמיני shemini, begins Le 9:1, and ends Le 11:47.

The TWENTY-SEVENTH, called תזריע tazria, begins Le 12:1, and ends Le 13:59.

The TWENTY-EIGHTH, called מצרע metsora, begins Le 14:1, and ends Le 15:33.

The TWENTY-NINTH, called אחרי מות acharey moth, begins Le 16:1, and ends Le 18:30.

The THIRTIETH, called קדשים kedoshim, begins Le 19:1, and ends Le 20:27.

The THIRTY-FIRST, called אמר emor, begins Le 21:1, and ends Le 24:23.

The THIRTY-SECOND, called בהר סיני behar Sinai, begins Le 25:1, and ends Le 26:2.

The THIRTY-THIRD, called בחקתי bechukkothai, begins Le 26:3, and ends Le 27:34.

These sections, as was observed on Exodus, have their technical names from some remarkable word, either in the first or second verse of their commencement.

MASORETIC Notes on LEVITICUS

The number of verses in vaiyikra, i. e., Leviticus, is 859. The symbol of which is 'נטף'. where ף pe final stands for 800, נ nun for 50, and ט teth for 9.

The middle verse is Le 15:11: And he that toucheth the flesh, c.

Its pareshioth, or larger sections, are 10, the memorial symbol of which is taken from Ge 30:11: בא גד ba gad, a troop cometh: in which ב beth stands for 2, א aleph for 1, ג gimel for 3, and ד daleth for 4.

Its sedarim, or Masoretic sections, are 23. The symbol of which is taken from Ps 1:2, יהגה yehgeh: In thy law shall he MEDITATE day and night.

Its perakim, or modern chapters, are 27. The memorial sign which is ואהיה veeyeheh, Ge 26:3: AND I WILL BE with thee, and will bless thee.

The number of its open divisions is 52 of its close divisions, 46: total 98. The memorial sign of which is צח tsach, Cant. So 5:10; My beloved is WHITE and ruddy. In this word צ tsaddi stands for 90, and ח cheth for 8.

VERSES 859. WORDS 11,902. LETTERS computed to be 44,989.

See the concluding note on GENESIS.

Finished the correction of Exodus and Leviticus, April 2, 1827. - A. CLARKE.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Lev_27:34

These are the commandments which the Lord commanded Moses for the children of Israel.

The moral and ceremonial commandments, as compared with the gospel law

Many of these commandments are moral and of perpetual obligation. Others of them ceremonial and peculiar to the Jewish economy, which yet have a spiritual significance, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us by these institutions is the gospel preached, as well as unto them (Heb_4:2). And upon the whole matter we may see cause to bless God that we are not come to Mount Sinai (Heb_12:18).

1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness (Rom_10:4). The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ, and Him crucified.

2. That we are not under the heavy yoke of the law and the carnal ordinances of it, as the apostle calls them (Heb_9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act_15:10); but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers, that worship the Father in spirit and truth, by Christ only, and in His name, who is our Priest, Temple, Altar, Sacrifice, Purification, and All. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense will serve to honour God with. No, but rather have our hearts more enlarged in free-will-offerings, to His praise, more inflamed with holy love and joy, and more engaged in seriousness of thoughts, and sincerity of intention. Having boldness to enter into the holiness by the blood of Jesus, let us draw near with a true heart, and in full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ. (Matthew Henry, D. D.)

The covenant in its relation to nations and individuals

The last chapter of the book is taken up with directions for individual worship, on the details of which we cannot enter; but this general thought is suggested, that though the nation as a whole may lose its covenant standing, the way is always open for individuals. There is much comfort in this thought, in view of such dark times as those to which the prophetical part of the preceding chapter points. The door of mercy is never shut, however dark and degenerate the times may be. However wickedness may abound in the world, and coldness and deadness in the Church, God will always have His witnesses, and they will always have their opportunities. This word is never changed, Whosoever will, let him come. In all times religion in the last resort must be an individual matter between the soul and God. No man can be saved in a crowd; but neither can any man be lost in a crowd. And sometimes, when the great multitude seems to carry all before it, God still may have His seven thousand men, known to Him alone, who have brought their individual offerings to Him, and never bowed the knee to Baal. Remember the comfort that was given to Daniel, when his spirit was ready to faint in the prospect of the dark days which the prophetic vision had disclosed. Go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days. Go thou thy way--in times of apostasy and darkness, it is for the individual believer to leave the destinies of the world and of the Church in the hands of Him who doeth all things well, and seek only to be faithful to his own duty. As for others: shall not the Judge of all the earth do right? And as for thee, thou shalt rest--there is the fulfilment of the Sabbath and all the sabbatic series--and stand in thy lot at the end of the days--there is the fulfilment of the jubilee and all the eighth day series. Amid all the secularities and unbelief and disobedience of the times, let us seek to maintain communion with God, and bring our individual offerings, however singular they be, and we shall certainly find that the joy of the Lord is our strength, and that His thoughts of love expressed in the feasts of the old covenant will be fulfilled for us, and then at the end of the days we shall enter on our sabbath of rest, and our jubilee of joy eternal. (J. M. Gibson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Lev 27:34. These are the commandments which the Lord commanded Moses for the children of Israel in mount Sinai — This has reference to the whole book. Many of these commandments are moral; others ceremonial, and peculiar to the Jewish economy; which yet are instructive to us, who have a key to the mysteries that are contained in them. Upon the whole, we have cause to bless God that we are not come to mount Sinai, that we are not under the dark shadows of the law, but enjoy the clear light of the gospel. The doctrine of our reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ, and him crucified. And we may praise him that we are not under the yoke of the law, but under the sweet and easy instructions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and in truth, by Christ only, who is our priest, temple, altar, sacrifice, purification, and all.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

27:34 The book closes as it opened (see 1:1), clearly noting the divine origin of its contents as mediated through Moses.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

These are the commandments, &c.--The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (Rom 10:4; Heb 4:2; Heb 12:18). They imposed a burdensome yoke (Act 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Gal 3:24].

Next: Numbers Introduction

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(34) These are the commandments.—That is, the laws laid down in Lev_27:1-34.

In Mount Sinai.—In the mountainous district of Sinai. (See Lev_26:46.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. See introd. note to this ch.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Sinai. The laws specified in the ten first chapters of the following book, were given here also. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

34. The Lord commanded Moses — Not some unknown forger in the days of the kings or after the Babylonian exile. Nevertheless we have no objection to the position of Dr. George P. Fisher, “That there was a growth in Hebrew laws; that the codes were kept open, the original rubrics being retained; that legislation was added from time to time, under the guidance of the prophets, to suit changing circumstances, new ordinances being looked on as Mosaic, for the reason that they were conceived in the spirit, and were considered a legitimate development of, the primitive enactments.”

In Mount Sinai — Lev_26:46, note. Thus this supplementary chapter is attached to the body of the Levitical law delivered, at least in outline, at the foot of Sinai. It is fitting that its divine authorship, through the agency of Moses, should be attested in these concluding words.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The final verse of the previous chapter is repeated after the further legislation on vows and on their commutation has been added, to show that it too makes part of the Sinaitic code.

The Law and the gospel.

1. It may be rightly said that true religion is essentially the same everywhere and at all times. Whithersoever and whensoever we look, we shall find the same cardinal elements the fear of God, the love of God, respect for our own spiritual nature, regard for the rights and claims of others, abstinence from that which is immoral, kindness and helpfulness, etc.

2. It may also be truly said that in the Law there was much more than many have supposed of those elements which are prominent in the gospel: more of spiritual freedom, of joy in God, of happy and sacred fellowship than we are apt to associate with "Mount Sinai," and "the commandments which the Lord commanded Moses." When, therefore, we draw a distinction between the Law and the gospel, it must be remembered that it is not without important qualifications; that the Law had, in most cases, an aspect which was essentially Christian; and that, similarly, the gospel in most cases has an aspect which is legal. With this in mind, we may draw the contrast

I THAT THE LAW WAS PREPARATORY AND PROPHETIC; the gospel is final and in fulfillment of that which had been anticipated. This, especially, in regard to sacrifice and offering.

II THAT THE LAW WAS PRECEPTIVE; the gospel is suggestive. The one supplied a multitude of rules for the regulation of worship and of daily life, the other has few "commandments." Its positive precepts are small in number, but it lays down those principles and implants that spirit by which the right and the wrong course are suggested, to be pursued or shunned by the obedient heart.

III THAT THE LAW WAS PROHIBITIVE; the gospel is inspiring. Not wholly, but strikingly, in each case. The Law continually said imperatively, "Thou shalt not;" the gospel says encouragingly, "Wilt not thou?" The Law interdicted very many things, and an Israelite was obedient very much according to his conscientious avoidance of that which was forbidden. The gospel incites to feelings, words, actions of goodness, wisdom, grace, helpfulness; and a Christian man is obedient and acceptable in proportion as he opens his heart to heavenly inspiration, and is stirred to be and do that which is noble and Christ-like.

IV THAT THE LAW MADE ITS APPEAL TO HUMAN EAR; the gospel to human love. Jehovah was, indeed, presented often to the Hebrew as his Redeemer from bondage; but, upon the whole, he was so revealed as, above everything, to strike the soul with profoundest reverence and awe. The Jew never ceased to hear the thunderings and see the lightnings of Sinai. The motto of the devout Israelite was this fear God." In the gospel God is manifested in Jesus Christ, our Saviour, our Friend, our sympathizing High Priest; and, while not without deepest reverence, we feel that "the love of God in Christ Jesus" is the spring and the strength of our devotion; it is the key to which the sacred music of our life is set.

V THAT THE LAW HAD RESPECT TO EARTHLY LIFE; the gospel to the farthest future. The Law said, "Do this, and thou shalt live long in the land;" "do this, and the rains shall fall and the vines shall bear and the barns be full;" but the gospel says, "Do this repent, believe, follow Christ; and while there shall be sufficiency of present food for present need, there shall be abounding grace in the heart, fruitfulness in the life, peace in death, and a long eternity of sinless service and unclouded joy in the presence of the King, in the home of God. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These are the commandments which the Lord commanded Moses for the children of Israel in M/ount Sinai - This has reference to the whole book. Many of these commandments are moral: others ceremonial and peculiar to the Jewish economy: Which yet are instructive to us, who have a key to the mysteries that are contained in them. Upon the whole, we have cause to bless God, that we are not come to Mount Sinai, that we are not under the dark shadows of the law, but enjoy the clear light of the gospel. The doctrine of our reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ, and him crucified. And we may praise him, that we are not under the yoke of the law, but under the sweet and easy instructions of the gospel, which pronounces those the true worshippers, that worship the Father in spirit and in truth, by Christ only, who is our priest, temple, altar, sacrifice, purification and all.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These are the commandments

This is a summary statement. It refers to the commandments that were given in the past chapters.

translationWords

command

Yahweh

Sinai

Moses

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.