Levítico 6

Levítico 6

Spurgeon comments on Ps 24:3-4 - It is uphill work for the creature to reach the Creator. Where is the mighty climber who can scale the towering heights? Nor is it height alone; it is glory too. Whose eye shall see the King in his beauty and dwell in his palace? In heaven he reigns most gloriously, who shall be permitted to enter into his royal presence? God has made all, but he will not save all; there is a chosen company who shall have the singular honor of dwelling with him in his high abode. These choice spirits desire to commune with God, and their wish shall be granted them. The solemn enquiry of the text is repeated in another form. Who shall be able to "stand" or continue there? He casteth away the wicked, who then can abide in his house? Who is he that can gaze upon the Holy One, and can abide in the blaze of his glory? Certainly none may venture to commune with God upon the footing of the law, but grace can make us meet to behold the vision of the divine presence. The question before us is one which all should ask for themselves, and none should be at ease till they have received an answer of peace. With careful self-examination let us enquire, "Lord, is it I." "He that hath clean hands." Outward, practical holiness is a very precious mark of grace. To wash in water with Pilate is nothing, but to wash in innocency is all-important. It is to be feared that many professors have perverted the doctrine of justification by faith in such a way as to treat good works with contempt; if so, they will receive everlasting contempt at the last great day. It is vain to prate of inward experience unless the daily life is free from impurity, dishonesty, violence, and oppression. Those who draw near to God must have "clean hands." What monarch would have servants with filthy hands to wait at his table? They who were ceremonially unclean could not enter into the Lord's house which was made with hands, much less shall the morally defiled be allowed to enjoy spiritual fellowship with a holy God. If our hands are now unclean, let us wash them in Jesu's precious blood, and so let us pray unto God, lifting up pure hands. But "clean hands" would not suffice, unless they were connected with "a pure heart." True religion is heart-work. We may wash the outside of the cup and the platter as long as we please; but if the inward parts be filthy, we are filthy altogether in the sight of God, for our hearts are more truly ourselves than our hands are. We may lose our hands and yet live, but we could not lose our heart and still live; the very life of our being lies in the inner nature, and hence the imperative need of purity within. There must be a work of grace in the core of the heart as well as in the palm of the hand, or our religion is a delusion. May God grant that our inward powers may be cleansed by the sanctifying Spirit, so that we may love holiness and abhor all sin. The pure in heart shall see God, all others are but blind bats; stone-blindness in the eyes arises from stone in the heart. Dirt in the heart throws dust in the eyes. Labas is used figuratively - Job saying "my flesh is clothed with worms;" of Jerusalem "putting on" Jews who return from Babylonian exile (Isa 49:19); "clothed with shame" (Ps 35:26; cp Ps 109:29, 132:18); clothed with horror (Ezek 7:27); meadows "clothed with flocks" (Ps 65:13); God is "clothed with splendor and majesty" (Ps 104:1); God clothes the heavens with blackness (Isa 50:3). The Lxx translates labas here with the verb enduo which literally means to put on clothes, to clothe oneself, but figuratively referred to being invested with spiritual gifts or qualities (Lk 24:49-note, cp put on the new self - Col 3:10-note; "put on the armor of light" - Ro 13:12-note; "put on the Lord Jesus Christ" - Ro 13:14-note, cp Gal 3:27-note). Ps 93:1 The LORD reigns, He is clothed with majesty; The LORD has clothed and girded Himself with strength; Indeed, the world is firmly established, it will not be moved. Ps 132:9 Let Thy priests be clothed with righteousness (Ps 132:16 - "with salvation"); And let Thy godly ones sing for joy. Isaiah 59:17 And He put on (Lxx - enduo) righteousness like a breastplate, and a helmet of salvation on His head; And He put on garments of vengeance for clothing, And wrapped Himself with zeal as a mantle. (Comment: This fascinating passage speaks of Messiah's first coming bringing salvation and His second coming as Judge and avenger - cp Rev 19:11-21). Labas/Labash is translated in NAS - apparel(1), array(1), arrayed(3), attired(1), came(3), clothe(11), clothe yourself(3), clothe yourselves(1), clothed(36), dress(1), dressed(5), gave them clothes(1), put(36), put on clothing(1), putting(1), wear(5), worn(1). Labas/Labash - 111x in 103v - Gen. 3:21; Gen. 27:15; Gen. 27:16; Gen. 28:20; Gen. 38:19; Gen. 41:42; Exod. 28:41; Exod. 29:5; Exod. 29:8; Exod. 29:30; Exod. 40:13; Exod. 40:14; Lev. 6:10; Lev. 6:11; Lev. 8:7; Lev. 8:13; Lev. 16:4; Lev. 16:23; Lev. 16:24; Lev. 16:32; Lev. 21:10; Num. 20:26; Num. 20:28; Deut. 22:5; Deut. 22:11; Jdg. 6:34; 1 Sam. 17:5; 1 Sam. 17:38; 1 Sam. 28:8; 2 Sam. 1:24; 2 Sam. 13:18; 2 Sam. 14:2; 1 Ki. 22:10; 1 Ki. 22:30; 1 Chr. 12:18; 2 Chr. 5:12; 2 Chr. 6:41; 2 Chr. 18:9; 2 Chr. 18:29; 2 Chr. 24:20; 2 Chr. 28:15; Ezr. 3:10; Est. 4:1; Est. 4:4; Est. 5:1; Est. 6:8; Est. 6:9; Est. 6:11; Job 7:5; Job 8:22; Job 10:11; Job 27:17; Job 29:14; Job 39:19; Job 40:10; Ps. 35:26; Ps. 65:13; Ps. 93:1; Ps. 104:1; Ps. 109:18; Ps. 109:29; Ps. 132:9; Ps. 132:16; Ps. 132:18; Prov. 23:21; Prov. 31:21; Cant. 5:3; Isa. 4:1; Isa. 22:21; Isa. 49:18; Isa. 50:3; Isa. 51:9; Isa. 52:1; Isa. 59:17; Isa. 61:10; Jer. 4:30; Jer. 46:4; Ezek. 7:27; Ezek. 9:2; Ezek. 9:3; Ezek. 9:11; Ezek. 10:2; Ezek. 10:6; Ezek. 10:7; Ezek. 16:10; Ezek. 23:6; Ezek. 23:12; Ezek. 26:16; Ezek. 34:3; Ezek. 38:4; Ezek. 42:14; Ezek. 44:17; Ezek. 44:19; Dan. 10:5; Dan. 12:6; Dan. 12:7; Jon. 3:5; Zeph. 1:8; Hag. 1:6; Zech. 3:3; Zech. 3:4; Zech. 3:5; Zech. 13:4 Gilbrant on Labash - The verb labash means "to put on," "to wear" or "to clothe." It is well attested in all branches of Semitic. The verb occurs in the OT in three different stems. In the Qal stem, the verb indicates what a person is wearing or what he puts on; in the Pual stem, the verb indicates what a person is wearing; and in the Hiphil stem, the verb indicates what one person puts on another person. In the narrative Books, the verb is used in a literal sense. When reference is made to a person putting on or wearing a particular type of clothing, it is important to the plot of the story. In the Hiphil stem, when someone puts different clothes on a person, it always indicates a change in status for that person. In the poetic and prophetic Books, the verb is often associated with more symbolic ideas. The following examples illustrate the use of the Qal stem in the narrative Books. Tamar took off the garments of a prostitute and put on the garments of her widowhood (Gen. 38:19). The priests put on one set of clothes to clean the ashes from the brazen altar in the Tabernacle, and they put on a different set of clothes when they took those ashes to a place outside the camp (Lev. 6:10f). Joab told the woman of Tekoa to put on mourning garments (2 Sam. 14:2). These garments acted as a disguise as the woman played out a role in confronting King David. People put on sackcloth and ashes as a sign of mourning (Est. 4:1). In 2 Sam. 13:18, the verb is used in a descriptive sense, explaining how the virgin daughters of the king were generally dressed. A peculiar phrase occurs three times in the narrative Books. In order to accomplish a particular task, the Spirit of the Lord put on Gideon to call the Israelites to battle (Judg. 6:34); He put on Amasai to declare support for and the success of David (1 Chr. 12:18), and He put on Zechariah to prophesy (2 Chr. 24:20). In each case, these men are depicted as the clothes or outer covering of the Holy Spirit. The passive participles of the Qal and Pual stems are used to describe how a person is dressed. First Samuel 17:38 describes the armor Saul put on David in preparation for fighting Goliath, and 1 Kings 22:10 describes the kings as dressed in their robes. The Hiphil stem presents one person clothing another person in different garments often depicting a change in status for that individual. The Lord clothed Adam and Eve after they ate of the forbidden fruit, indicating that they were no longer in the status of innocence, and their clothing of animal skins underscored the price of sin, namely death (Gen. 3:21). Rebekah clothed Jacob in Esau's clothes, thus pretending to change his identity (Gen. 27:15f). Pharaoh clothed Joseph in fine linen, raising him in status to a ruler in Egypt, likely the post of vizier (Gen. 41:42). Moses clothed Aaron and his sons in the priestly garments, indicating their ritual consecration to the priesthood (Exo. 28:41). In the prophetic Books, the Qal stem follows the same types of uses as in the narrative Books. A woman dressed in scarlet because she was a harlot (Jer. 4:30). A soldier put on his coat of mail to prepare for battle (Jer. 46:4). Ezekiel saw the angelic messenger who was clothed in linen (Ezek. 9:3). In the millennial temple, the priests will wear one set of garments while they minister in the Holy Place to the Lord, and they will put on a different set of clothes when they minister to the people in the outer court (Ezek. 44:19). People put on sackcloth as a sign of repentance (Jon. 3:5). Prophets put on a hairy mantle (Zech. 13:4), and people put on clothing to keep warm (Hag. 1:6). In the prophetic and poetic Books, lāvfish is often used in a symbolic context. The Lord put on strength (Isa. 51:9), He put on righteousness like a breastplate to act in judgment (Isa. 59:17), and the Lord is clothed in majesty, strength and honor (Ps. 93:1; 104:1). In reference to humans, the prince of Jerusalem is wrapped in despair in the time of judgment (Ezek. 7:27); the rulers of the nations put on trembling when they saw the fall of Tyre (Ezek. 26:16). The postexilic high priest Joshua was clothed in filthy garments as a symbol of his sin (Zech. 3:5). The psalmist prayed that his enemies might be clothed in shame and dishonor (Ps. 35:26; 109:29). He desired that the priests be clothed with righteousness (Ps. 132:9). Job said that his flesh was clothed with worms, a metaphor for death (Job 7:5). As a sign of God's abundant blessing, the meadows clothe themselves with flocks of sheep (Ps. 65:13). The Hiphil stem generally has God as the acting agent. The Lord clothes the heavens with blackness as a sign of his power (Isa. 50:3). He clothes his people with the garments of salvation (Isa. 61:10). He clothed Judah with embroidered garments, bringing her into the status of a beautiful queen (Ezek. 16:10). He will clothe the priests of Zion with salvation (Ps. 132:16). Yahweh has clothed people with skin (Job 10:11). The angel of the Lord removed the filthy garments of Joshua the high priest and clothed him in festal robes, depicting the removal of his sin and the impartation of righteousness (Zech. 3:4f). In Prov. 23:21, drowsiness clothes a man in rags. Idleness does not produce wealth. (Complete Biblical Library Hebrew-English Dictionary) Ross comments on the priestly garb - Each article has a practical use for one or more aspects of the ministry, but there were other reasons for the clothing as well. For example, priests had to wear pure linen garments when they were in the sacred precincts. Ezekiel 44:18 indicates that the reason for this was connected to the purity laws: “They must not wear anything that makes them perspire.” From a functional standpoint, then, priests could not wear wool while on duty. In addition to this legal requirement, the priestly garments also had symbolic value: their clothes symbolized holiness and in fact were referred to as “holy array.” This point is vividly illustrated in Zechariah’s vision of Joshua the high priest standing before the LORD in filthy garments, which were replaced by clean priestly clothes (Zech. 3). The explanation given for this action was that sin was removed from the nation for its restoration to priestly service. The symbolic meaning associated with the priestly garb is that pure linen garments represented holiness as the priest ministered in the sanctuary. The same idea appears in the New Testament Book of Revelation, which describes the saints clothed in white linens ("fine linen bright and clean"), pure and bright, which represent the righteous acts of the saints (Rev. 19:8-note). (Ibid) He shall take up the ashes - Each morning the priest had to remove the ashes from the altar, making certain that he was appropriately attired for his work in the sanctuary (linen robe and…undergarments) Roy Gane has the interesting note that "The directions in Lev 6:10–11 for removing and disposing of ashes from the outer altar to keep the fire going are the only biblical information we have about physically cleaning the sanctuary. In this procedure, we see clear demarcations between boundaries of categories relevant to the sanctuary: holy, profane (non-holy), and pure. The ashes must be transferred from the holy domain to the profane realm outside. Because they come from holy sacrifices, the part of the profane realm to which they go must be pure rather than impure. Holiness is compatible with purity but not with impurity (cf. Lev 7:20–21). (The NIV Application Commentary) Undergarments next to his flesh - While the exact nature of undergarments of the priests is difficult to determine, it appears that it performed the function of covering his "private parts." (cp Ex 28:42-43, Ex 20:26 - "you shall not go up by steps to My altar, that your nakedness may not be exposed on it" - see description of altar in Tabernacle and larger altar in the Temple). Leviticus 6:11 'Then he shall take off his garments and put on other garments, and carry the ashes outside the camp to a clean place. ( put off: Lev 16:23,24 Eze 44:19 without: Lev 4:12,21 14:40,41 16:27 Heb 13:11-13) Take off his garments… put on other garments - A distinction was made between the holy (clothing in the sanctuary) and the common (clothing that went outside the camp). This surely depicts the need for the priest not to be defiled or unclean, emphasizing his need for holiness as he performed his function of helping other sinners come near to the holy God. Does this principle not apply to all of us in in the NT who are believers, for we are also priests who are to "proclaim the excellencies of Him who has called you out of darkness into His marvelous light." (1Pe 2:9) Can we proclaim His excellencies when we are unclean? As Ross notes "The primary task of the priests and Levites in Israel was to teach the law and the commandments (Deut. 33:9-10). God’s ministers have always been required to explain the sacrifice to the people who seek God. Tidball quotes J. S. Stewart as saying, “To bring a person closer to God is the highest service that one person can render another." One is reminded of Peter's words "But sanctify Christ as Lord in your hearts, always [being] ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence." (1Pe 3:15-note) To a clean place - The NET has "he must bring the fatty ashes outside the camp to a ceremonially clean place." where "ceremonially" has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature. Outside the camp - several of the following notes discuss this topic (this exact phrase 28x in 27v in NAS) - Ex 29:14; 33:7; Lev 4:12, 21-note; Lev 6:11-note.; Lev 8:17-note.; Lev 9:11; Lev 13:46-note.; Lev 16:27-note (good note by Richard Phillips).; Lev 17:3-note.; Lev 24:14, 23-note.; Nu 5:3-4; 12:14-15; 15:35-36; 19:3, 9; 31:13, 19; Dt 23:10, 12; Josh 6:23; Heb 13:11-note Heb 13:13-note. and "outside the gate" in Heb 13:12-note. David Baker - The priests were reminded of the sacredness of the place and their duty by wearing special clothes (Ex 28:39–42), which, besides being visually distinct from their daily garb, would be cooler in proximity to the burning altar (Ezek 44:15–19). In the worship of the Lord, form and function are both important. Also, in the service of God, no task, even cleanup, is trivial; everything is sacred and requires care and diligence (cf. 1Cor 12:21–25). (Cornerstone Biblical Commentary) Harrison - As far as the priest in this section is concerned, his ministry on one and the same occasion could range from the emptying of altar ashes to the declaration that atonement had been made. Whatever the occasion, he was prepared both in appearance and intent, and by his versatility and readiness serves as a model for the Christian ministry in its widest sense. The Loins Girded (J J Knap) = We read in the law concerning the daily sacrifice that the fire upon the altar, that had fallen from heaven the first time to consume the sacrifice, had to continually be maintained by the priests. The altar in the court was never allowed to remain cold and to be covered by ashes, but each morning the priest had to rake the smoldering coals, add new fuel to it, and carry the suffocating ashes without the camp to the place of depositing. Year after year, century after century, the holy fire glowed upon the altar to teach us that we shall not serve our God at times but continuously. Fire of the altar,—after all, it was kindled from heaven in our hearts also, when it pleased the Lord to warm us with the heat of the Spirit and to make our hard heart into a glowing altar, that initially flared up highly to the honour of God’s Name. When the first spark of the Spirit flashed over upon us, is it not true, then it was within one burning of affections, one glowing of love for Christ, who had bought us with His precious blood, one fiery witnessing of the unsearcheable riches, that were given us in Him! However, how has it continued? Has not the prescription to keep the fire burning upon the altar been omitted? Has the first enthusiasm of faith not cooled with many? Surely, we still read the Holy Scriptures, but not with the burning heart of the men of Emmaus, when Jesus spoke with them upon the way. We still go up to the sanctuary on the day of rest, but no longer with the psalms of praise upon our lips, nor with a hallelujah in the soul. We do not neglect completely private prayer, but it is no longer the melting supplication of a broken heart. To say it all in one word: the holy fire upon the altar of our heart is smothered under the ashes. Those ashes must be cleared away and the smothered coals must be raked! Whatever is obstructing our spiritual life in its free development must with steady hand be carried without the camp, without our circle of life, to never return again by God’s grace. Without the camp with all the habits of life that quench our enthusiasm for the holy things and make us dull disciples; with the poisonous books that tickle our passions and that hinder us to serve the Lord with an undivided heart; with the secret sins that make the glorious fire of the altar sink down into a heap of black ashes! Let us turn to the great Priest from the heavenly sanctuary to watch over our altar so that the fire may not be extinguished! Leviticus 6:12 'The fire on the altar shall be kept burning on it. It shall not go out, but the priest shall burn wood on it every morning; and he shall lay out the burnt offering on it, and offer up in smoke the fat portions of the peace offerings on it. fire: Lev 9:24 Nu 4:13,14 Mk 9:48,49 Heb 10:27 burn wood: Lev 1:7-9 3:3-5,9-11,14-16 Ex 29:38-42 Ne 13:31 NET but the fire which is on the altar must be kept burning on it. It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it. Bush - As the priest was to renew the fire upon the altar every morning, and to guard with the utmost care against its going out, so our first work with the return of the morning light, should be that the fire of holy love be kindled afresh in our hearts, and through the day our study should be to keep it constantly burning. Richard Hawker on Lev 6:12-13 - PAUSE, my soul! Behold the precept in one verse, and the promise in the other. The Israelite was not to put out this altar-fire; and Jehovah promised that it should never go out. Neither did it, through all the Jewish church, until Christ came. And if it be true that it actually did expire (as it is said it did) the very year Christ died, what is this but a confirmation of the grand truths of God concerning the putting away sin by the blood of Christ? For is not fire an emblem, through all the scriptures, of Jehovah’s displeasure against sin? Is not God said to be a consuming fire? And by its burning, and that miraculously preserved under all the Jewish dispensation, is it not meant to manifest Jehovah’s perpetual wrath, burning like fire against sin? And as the fire was never extinguished upon the altar, notwithstanding the numerous sacrifices offered, can any thing more decidedly prove the inefficacy of sacrifices under the law, how expensive soever they were, to take away sin? And is the fire now gone out; Hath God himself indeed put it out? Then hath he accepted that one offering of the body of Jesus Christ once for all, who came to put away sin, and hath for ever put it away by the sacrifice of himself. Hail! thou great, thou glorious, thou everlasting Redeemer! Thou art indeed both the High-priest and the Altar, both the Sacrifice and the Sacrificer, whose one offering hath both put out the fire of divine wrath, and caused the holy flame of love and peace to burn in its stead, which hath kindled in every heart of thy people. Yes, yes, thou Lamb of God! it is thou which hast delivered us from the wrath to come! Thou hast made our peace in the blood of thy cross. Thou hast quenched, by thy blood, the just fire of divine indignation against sin. Thou hast quenched no less all the fiery darts of Satan. Thou hast subdued the flaming enmity of our hearts, with all their fiery lusts and burning affections. What shall I say to thee, what shall I say of thee, what shall I proclaim concerning thee, Oh thou, the Lord our Righteousness? Lord, help me to begin the song, and never suffer sin or Satan—nay, death itself, for a moment, to make an interruption in the heavenly note: but let thy name fill my whole soul, and vibrate on my dying lips, that I may open my eyes in eternity, while the words still hang there: To him who hath loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and the Father; to him be glory and dominion for ever and ever. Amen. (The Poor Man’s Morning Portion) Bush - Although the fire that consumed the sacrifices originally came down from heaven, yet it was to be kept perpetually burning by a supply of fuel. This fuel was to be exclusively of wood, a store of which was provided at the expense of the whole congregation; and as every thing pertaining to the service of God was to be of the best, so the wood according to the Hebrews, was to be of the choicest quality; that which was worm-eaten being instantly rejected, as also that which was obtained from the timber of old demolished buildings, none being admitted but that which was perfectly sound. In imitation of this perpetual fire, the ancient Persian Magi, and their descendants the Parsees, kept also a fire constantly burning; the latter continue it to the present day. Traces of the same custom are to be found among almost all heathen nations. Indeed it can scarcely be doubted that the Greek ‘Estia’ and the Roman ‘Vesta,’ goddess of fire, owed their origin to a Hebrew source, in which language אש esh, Chal. esha, signifies fire. (Leviticus 6) Matthew