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 honor, the maintenance of his ministers, and the relief of the poor, it taught them and teaches us to honor the Lord with our substance, (Proverbs 3:9), acknowledging him to be the author of all our increase and store; (Deuteronomy 8:13-18; Hosea 2:8); to honor his Ministers, and to communicate unto them in all good things, (1 Timothy 5:17, 1 Timothy 5:18; Galatians 6:6), that they who sow unto us spiritual things should reap our carnal things, (1 Corinthians 9:11), and to give Alms of such things as we have, that all things may be clear unto us, (Luke 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. Luke 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?" Romans 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; Hebrews 7:11, Hebrews 7:12. 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; Hebrews 8:1, Hebrews 8:2. For it is not possible that the blood of bulls and of goats should take away sins; Hebrews 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;" Hebrews 9:11, Hebrews 9:12, Hebrews 9:15, Hebrews 9:22, Hebrews 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." Revelation 1:5, Revelation 1:6.

Sections in the Book of Leviticus, carried on from Exodus, which ends with the Twenty-Third.

The Twenty-Fourth, called ויקרא valyikra, begins Leviticus 1:6, and ends Leviticus 6:7.

The Twenty-Fifth, called צו tsav, begins Leviticus 6:8, and ends Leviticus 8:36.

The Twenty-Sixth, called שמיני shemini, begins Leviticus 9:1, and ends Leviticus 11:47.

The Twenty-Seventh, called תזריע tazria, begins Leviticus 12:1, and ends Leviticus 13:59.

The Twenty-Eighth, called מצרע metsora, begins Leviticus 14:1, and ends Leviticus 15:33.

The Twenty-Ninth, called אחרי מות acharey moth, begins Leviticus 16:1, and ends Leviticus 18:30.

The Thirtieth, called קדשים kedoshim, begins Leviticus 19:1, and ends Leviticus 20:27.

The Thirty-First, called אמר emor, begins Leviticus 21:1, and ends Leviticus 24:23.

The Thirty-Second, called בהר סיני behar Sinai, begins Leviticus 25:1, and ends Leviticus 26:2.

The Thirty-Third, called בחקתי bechukkothai, begins Leviticus 26:3, and ends Leviticus 27:34.

continued...

These are the commandments which the Lord commanded Moses,.... Meaning either what are contained in this chapter, or rather in the whole book, which he delivered to Moses:

for the children of Israel; to be observed by them, priests and people: and these were given to him

in Mount Sinai; either when upon it, or rather when near it, in the wilderness of it, after the tabernacle was set up, and the Lord spake to him out of that; see Leviticus 1:1.

These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.

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.

34. 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 (Ro 10:4; Heb 4:2; 12:18). They imposed a burdensome yoke (Ac 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Ga 3:24].

27:34 The last verse seems to have reference to this whole book. Many of the precepts in it are moral, and always binding; others are ceremonial, and peculiar to the Jewish nation; yet they have a spiritual meaning, and so teach us; for unto us, by these institutions, is the gospel preached, as well as unto them, Heb 4:2. The doctrine of reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifice, but cleared by the knowledge of Christ and him crucified. We are under the sweet and easy institutions of the gospel, which pronounces those true worshippers, who worship the Father in spirit and truth, by Christ only, and in his name. Yet, let us not think, because we are not tied to the ceremonial rites and oblations, that a little care, time, and expense, will serve to honour God with. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and in full assurance of faith, worshipping God with the more cheerfulness and humble confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.