Leviticus 7:14

. And he shall cleanse the house with the blood of the bird,.... See Gill on "Leviticus 14:4". Leviticus 14:53 Ver. 53. But he shall let go the living bird out of the city into the open fields,.... See Gill on "Leviticus 14:7". Leviticus 14:54 Ver. 54. This [is] the law for all manner of plague of leprosy, and scall. The leprosy in general in the bodies of men, and of that in particular which was on the head and beard, and went by the name of the scall, Leviticus 13:29. In Leviticus 14:54 is a recapitulation of the several laws and rules relating to leprosy of all kinds, delivered in this and the preceding chapter. Leviticus 14:55 Ver. 55. And for the leprosy of a garment,.... Of which see Leviticus 13:47; and of an house; largely treated of in this chapter, Leviticus 14:34. Leviticus 14:56 Ver. 56. And for a rising, and for a scab, and for a bright spot. Which were three sorts of leprosy in the skin of man's flesh; See Gill on "Leviticus 13:2". Leviticus 14:57 Ver. 57. To teach when [it is] unclean, and when it is clean,.... A man, his garment, or his house; for it respects them all, as Aben Ezra observes; which was the business of the priests to teach men, and they by the above laws and rules were instructed how to judge of cases, and by which they were capable of pronouncing persons or things clean or unclean: this [is] the law of leprosy; respecting every sort of it, and which is very remarkably enlarged upon.   John Gill's Exposition of the Entire Bible.

7:11-27 As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.

And of it he shall offer one out of the whole oblation for an heave offering unto the Lord,.... That is, one out of the unleavened cakes, and out of the unleavened wafers, and out of the cakes fried, and out of the cakes leavened; lo, says Aben Ezra, four at least, and the truth is, adds he, there were ten; and so Maimonides (h) says, the priest took out of all the four cakes, one out of every sort, as it is said, "and of it he shall offer one", &c. and it shall be the priest's that sprinkleth the blood of the peace offerings; that is, that part of the cakes and bread, which is offered as an heave offering to the Lord, was the portion of the priests; and so Maimonides (i) says,"the bread waved (rather heaved) with the thank offering was eaten by the priests, and the rest of the bread by the owners.'' (h) Maaseh Hakorbanot, c. 9. sect. 17, 18, 21. (i) Maaseh Hakorbanot, c. 9. sect. 12.

14 . one out of each oblation ] According to the practice in the second temple, ten of each of the three kinds of unleavened cakes and ten leavened cakes were brought. The priest took one out of each ten, and the remainder belonged to the bringer of the sacrifice, to be eaten along with his share of the flesh of the Peace-Offering. These cakes were not treated as Meal-Offerings, for the priests claimed the whole of such offerings ( Leviticus 2:3 ; Leviticus 2:10 ), but as an accompaniment of the Peace-Offering. Thus four of them were given as ‘ Tĕrûmah ’ to the Lord for the priest that threw the blood against the altar (see note on Leviticus 1:5 ). ‘ Tĕrûmah ,’ ‘heave-offering,’ does not, however, indicate throwing, as the English word suggests, but something lifted or ‘taken off from a larger mass, and so separated from it for sacred purposes,’ and hence dedicated to God through His ministers. Driver on Exodus 25:2 , where see his full note. See also App. IV, Wave-Offering (end). Leviticus 7:14

Of it, i.e. either of the loaves of leavened bread mentioned Leviticus 7:13 , or of the offering, one of each part of the whole oblation , as it follows; it being most probable, and agreeable to the rules and laws laid down before and afterward that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread. Concerning the heave-offerings, see Exodus 29:24,28 .

Out of the whole oblation - Rather, out of each offering. That is, one loaf or cake out of each kind of meat-offering was to be a heave-offering Leviticus 7:32 for the officiating priest. According to Jewish tradition, there were to be ten cakes of each kind of bread in every thank-offering. The other cakes were returned to the sacrificer.

(14) And of it he shall offer one out of the whole. —Better, and he shall offer of it one out of each. That is, the officiating priest waves one of each of the four kinds of cakes before the Lord as a heave offering (see Exodus 29:24 ; Exodus 29:28 ), and is to have these four loaves as his portion, while the rest or the remaining thirty-six cakes belonged to the owner of the sacrifice.

This sacrificial gift the offerer was to present upon, or along with, cakes of leavened bread (round, leavened bread-cakes), and to offer "thereof one out of the whole oblation," namely, one cake of each of the three kinds mentioned in Leviticus 7:12 , as a heave-offering for Jehovah, which was to fall to the priest who sprinkled the blood of the peace-offering. According to Leviticus 2:9 , an azcarah of the unleavened pastry was burned upon the altar, although this is not specially mentioned here any more than at Leviticus 7:9 and Leviticus 7:10 ; whereas none of the leavened bread-cake was placed upon the altar ( Leviticus 2:12 ), but it was simply used as bread for the sacrificial meal. There is nothing here to suggest an allusion to the custom of offering unleavened sacrificial cakes upon a plate of leavened dough, as J. D. Michaelis, Winer, and others suppose.

(14) The porter toward the east. —Compare 1Chronicles 9:18 . Korê had charge of “the freewill offerings of God,” or voluntary gifts ( Deuteronomy 12:17 ); and it was his duty “to distribute the oblations of the Lord and the most holy things" to the priests. To distribute the oblations.—To give the Terûmah of Jehovah—i.e., the portion of the offerings which, though consecrated to Jehovah, was transferred by Him to the priests (Leviticus 7:14; Leviticus 7:32; Leviticus 10:14-15). And the most holy things—i.e., that part of the sin and trespass offerings (Leviticus 6:10; Leviticus 6:22; Leviticus 7:6) and of the meat offerings (Leviticus 2:3; Leviticus 2:10) which were to be eaten by the priests in the sanctuary.

An argument of far greater importance is derived from the obviously correct analogy between the act of effusion and the grace signified and sealed in baptism. It is this which Immersionists seek to evade when they endeavor, contrary to Scripture, to make baptism signify and commemorate primarily Christ's burial and resurrection. (Hence the importance of refuting that dream). The student will remember, that the selection of the element is founded, not upon the resemblance of its nature (for of this there can be none, between the material and spiritual), but on the analogy of its use to the graces symbolized. Water is the detergent element of nature. The great meaning of baptism is our cleansing from guilt by expiation (blood), and our cleansing from the depravity of heart by the Holy Spirit. Now, in all Bible language, without a single exception, expiation is symbolized as sprinkled, or effused, or put on; and the renewing Spirit, as descending, or poured, or falling. See all the Jewish usages, and the whole tenor of the promises. Leviticus 14:7, 51; 16:14; Numbers 8:7; 19:18; Hebrews 9:1-22, especially last verse; 9:14; 10:22; Leviticus 7:14; Exodus 29:16, 21, etc.; Psalms 14:2; Isaiah 44:3; Psalms 21:6; Isaiah 32:15; Joel 2:28, 29, quoted in Acts 2. Isaiah, and other Old Testament Instances.