Leviticus 1:1 The Lord called unto Moses, and spake. The origin and authority of Leviticus These words evidently contain by necessary implication two affirmations: first, that the legislation which immediately follows is of Mosaic origin--“ The Lord spake unto Moses” ; and secondly, that it was not the product merely of the mind of Moses, but came to him, in the first instance, as a revelation from Jehovah--“Jehovah spake unto Moses.” And although it is quite true that the words in this first verse strictly refer only to that section of the book which immediately follows, yet, inasmuch as the same or a like formula is used repeatedly before successive sections--in all, no less than fifty-six times in the twenty-seven chapters--these words may with perfect fairness be regarded as expressing a claim respecting these two points, which covers the entire book. The words say nothing, indeed, as to whether or not Moses wrote every word of this book himself; or whether the Spirit of God directed and inspired other persons, in Moses’ time or afterwards, to commit this Mosaic Law to writing. They give us no hint as to when the various sections which make up the book were combined into their present literary form, whether by Moses himself, as is the traditional view, or by men of God in a later day. They simply and only declare the legislation to be of Mosaic origin and of inspired authority. Only, be it observed, so much as this they do affirm in the most direct and uncompromising manner. (S. H. Kellogg, D. D.)God speaking Leviticus is replete with “ the gospel of the grace of God.” While it paints the blackness of sin, and the depths to which man has fallen, it paints likewise, in glowing colours, the amazing love of God, in the full, rich, and complete provision He has made to meet man’ s every need in Christ Jesus our Lord. I. “the lord . . . spake.” So they are God’ s words, not man’ s, to which we are called to listen in this deeply instructive book. Then let us give it attentive hearing (Matthew 11:15). Moses here records the very words of God, and the Holy Spirit alone can bring to our apprehension His own teaching (John 14:26; John 16:13). II. The lord spake unto moses. God had before spoken unto him, specially on two memorable occasions.1. From the burning bush (Exodus 3:1-22.), when He came down in grace to deliver His people Israel from bondage in Egypt--as now He delivers from the bondage of sin and Satan--revealing Himself as Jehovah, the self-existent “ I AM,” able to destroy their enemies, and rescue them (Exodus 6:1-30). 2. From Mount Sinai, after the deliverance from Egypt, when the people had rashly undertaken (apparently in their own strength) to do all that the Lord had spoken (Exodus 19:8), God spake the words of His “ Holy Law,” the “ fiery law” (Hebrews 12:18-21; Exodus 19:18-20; Romans 7:12; Deuteronomy 33:2). That law showed the exceeding sinfulness of sin, but provided no way of salvation for those who disobeyed it, therefore could only condemn (Romans 7:13; Romans 7:10-11), as “ all have sinned” (Romans 3:23), and “ sin is the transgression of the law” (1 John 3:4), or “ lawlessness” (R.V.); but in the passage before us-- III. The lord spake “ out of the tabernacle of the congregation” ; and this tells, not only of deliverance from bondage, but of the Lord’ s dwelling in the midst of His people, as their Leader and Guide (Exodus 13:21; Exodus 40:38), meeting and communing with His servant Moses from the mercy-seat (Exodus 25:22; Exodus 30:6; Numbers 7:89), and establishing a medium for worship and access. IV. “god hath spoken unto us by his son,” who is the Revealer of the Father (John 1:18). But even now, as we listen to the words of God out of the Tabernacle, it is God speaking to us by His Son; for the Tabernacle is a type of Jesus. “ The glory of the Lord filled the Tabernacle” (Exodus 40:34); Jesus is the “ Brightness,” or outshining of God’ s glory (Hebrews 1:3). He is the true Tabernacle, “ For in Him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). “ God was in Christ reconciling,” &c. (2 Corinthians 5:19). Christ is the manifestation of the Father’ s love (1 John 4:9-10). He brings untold glory to God in the salvation of sinners (John 17:4); and the saved ones He will take to share His glory hereafter (Luke 9:30-31), as the blessed result of “ His decease.” V. The Lord would speak by the church, also typified by the Tabernacle. It was “ sprinkled . . . with blood” (Hebrews 9:21); “ the Church of God “ was “ purchased with His own blood” (Acts 20:28). The Tabernacle was anointed with holy oil (Exodus 30:25-26; Exodus 40:9); the Church has “ an unction from the Holy One” (1 John 2:20). The Lord dwelt in the Tabernacle (2 Samuel 7:6); the Church is “ builded together for an habitation of God through the Spirit” (Ephesians 2:21-22). The Spirit reveals “ the deep things of God,” the things of Christ (1 Corinthians 2:10-12; John 16:14-15); the Church is “ the fulness of Him that filleth all in all” (Ephesians 1:23); hence it is God’ s purpose that “ unto the . . . might be made known through the Church the manifold wisdom of God” (Ephesians 3:10, R.V.). VI. God would speak through each member of the Church. First He speaks to, and then by them. He spake to Moses, that he might “ speak unto the children of Israel.” In like manner He acts now: Have we received blessing to our soul? If so, God would have us help others (Mark 5:19). (Lady Beaujolois Dent.)The Tabernacle of the congregation. The way of access to God I. In our approach to god nothing is left to human invention.1. There are conditions to our acceptable approach.2. There are minutely revealed conditions for our approach. II. For our rightful approach to him, God has made full and gracious provision.1. A place for meeting God.2. A sacrificial basis of acceptance.3. A mediatorial ministry. III. By such arrangements for our acceptable approach, God has laid us under most solemn obligations to seek him.1. Shall God wait in vain within the Holy Place, and none draw near?2. Can sinful man despise the sacrifice of Jesus offered for his propitiation?3. With such a Priest within the Holy Place, have we no mediation to ask, no sins to confess, no offerings to bring? (W. H. Jellie.)The essential significance of the Tabernacle The essential significance of the Tabernacle may be inferred from the names customarily given to it. These names may be divided into three classes:1. Those which, like “ house,” “ tent,” “ dwelling,” “ dwelling of the testimony,” convey the general idea of a place of Divine residence (Exodus 23:19; Exodus 25:9; Exodus 26:36; Exodus 38:21). 2. Those which, like “ tent of meeting,” or “ tent-house of meeting,” express the idea of a meeting-place for God and man (Exodus 27:21; Exodus 39:32). 3. Those which, like “ sanctuary,” draw attention to holiness as an attribute of the place itself (Exodus 25:8). Now a house where God was, or was supposed to be, must be a place for worship, and a place for Divine worship must of necessity be holy ground; thus one fundamental idea lay at the root of all these appellations, viz., that the Tabernacle was a meeting-place between Jehovah and His covenant people. There Jehovah was to be thought peculiarly present, and therefore peculiarly approachable. By the Jew the Lord God Almighty was not to be sought in woods or fountains or valleys, but in this house which He had appointed . . . It must be remembered, however, that approach to Jehovah was conditioned by the terms of the Sinaitic revelation. Whilst, therefore, the Tabernacle as the dwelling-place of the Most High, was by the Divine condescension a place where God and the Jew might come together, that contact was arranged in accordance with the characteristics of the Mosaic dispensation. The whole structure was a place of meeting where man and God could congregate; but it was in the court only that the common Israelite could approach Jehovah, and that by mediation in the person of the appointed priestly representatives; in the Holy Place, to which the priests alone had access, the worshippers also approached the throne of Deity by mediation, being admitted, so to speak, to the anteroom of the Divine audience-chamber by the adoration of their chief; whilst to the high priest alone, and that after solemn preparation, was it permitted on one day in the year to pass within the veil, and gaze unhindered upon that mercy-seat, aglow with gold, where rested the shadowy cloud of the Shechinah. Further, if the Tabernacle was the appointed sanctuary where man might meet with God on the fulfilment of certain conditions, be it noted that the several altars were, so to speak, the points at which those conditions could be best fulfilled. Every square inch of the sacred enclosure was a place of meeting between Jehovah and His people, according to the terms of the Divine revelation: but it was at the altar of burnt-offering in the court that the non-priestly worshippers approached most nearly to their God; it was at the golden altar in the Holy Place that the priests were admitted to closest access; and it was as he approached most directly the space beneath the outstretched wings of the cherubim that the high priest drew nearest to the throne of intercession. The several altars were the shrines, so to speak, of the several sanctuaries, in which their essence was concentrated, and from which their power radiated. The essential significance of the peculiar sanctuary of Judaism lay, then, in the fact that, being the visible dwelling-place of Jehovah, it testified to the possibility of human approach to God so long as the conditions of the related laws were observed--these conditions being, so far at least as the theocratic status of the worshippers was concerned, that the Israelite might come near to God in the person of His priests in the court, and especially at the altar of burnt-offering; that in the Holy Place, and especially at the altar of incense, the priesthood might do homage to Jehovah as enshrined behind the veil; and that in the Holy of Holies, and especially at the high altar of the mercy-seat, the high priest might, by careful obedience to the prescribed conditions, occasionally regard that cloud by which the Almighty condescended to reveal and at the same time to conceal His presence. (A. Cave, D. D.)God known in the Tabernacle; or, redemptive relations The redeemed people of God only know God in the Tabernacle; and none, who belong not to that Tabernacle on earth, can belong to God in heaven. All who are “ of faith” --all who have fed on the Passover Lamb, belong to the Tabernacle; but Egypt is the type of the position of all besides. How important to remember this, when so many efforts are being made to destroy the distinctions which redemption has constituted, and to speak of man’ s natural condition as having in it the elements of saving relation to God! Men wish to sweep, as it were, from the earth the Tabernacle and its lessons, and to sanctify Egypt in the name of God. Israel themselves knew nothing of the Tabernacle whilst in Egypt: it was a gift reserved for them after they had entered the wilderness. They were led into the wilderness not merely to learn its solitude and its sorrows, but to become acquainted with God--His service and His ways. The holy vessels of the Tabernacle, the inner curtains of blue, and purple, and scarlet, the priest robed in garments of glory and beauty, stood in strange contrast with the waste and howling scene around them; yet faith has still to know the same contrast, whilst learning here respecting Christ and the various relations in which we stand to God and to Him. The heart that lingers in Egypt, and refuses, as it were, to enter the wilderness, will little learn the lessons of the Tabernacle; hut all who recognise how truly redemption has separated them for ever from that land of nature and of curse, will find, in the knowledge of the Tabernacle, their daily solace, till the hour comes for them to enter into the abiding rest. In the Tabernacle we typically learn the relations of God to His redeemed people. We are there taught respecting the sacrifice provided for us in Christ--its fulness, its various relations to God and to ourselves. There we learn the ground on which we worship and serve Him, meeting Him in the blessings of peace through redemption. (B. W. Newton.)God found in His sanctuary But when the Lord had arranged a tent of meeting with His people, He spoke to Moses out of the tent of meeting. It is all very well for the man who is in the wilderness or on the mountain-top, in the line of duty, to listen for the sound of the Lord’ s voice there; but when a man can find his way into the sanctuary there is where he may expect to be spoken to by the Lord. If he leaves the sanctuary to wander among the thorn-bushes, or to clamber the mountain peaks, with the idea that it is in Nature’ s temples that he is to find the God of nature, he will miss a meeting with the covenant-making and covenant-keeping God in the place of meeting. There is no more likely place to find God than where God says He may be found; no more hopeful place for meeting God than in God’ s meeting-place. “ Thy way, O God, is in the sanctuary!” Help us to find Thee there! (H. C. Trumbull.)The pardoning presence of Jesus The Tabernacle was a figure of Christ, and was intended to teach us some important lessons respecting Him. We have in the Tabernacle a beautiful illustration of one of the precious names of Jesus our Saviour. Just before He came into our world, the angel Gabriel was sent to Joseph, His reputed father, to tell him about that wonderful Child that was to be born unto Mary his wife. And this is what the angel said: “ They shall call HIS name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). This name is wonderful. It is full of meaning. But many find it difficult to understand its meaning. And so God ordered the Tabernacle to be built in the wilderness, that in it He might dwell among the people, and thus be a figure, or illustration to them of the way in which Jesus now dwells in the hearts of His people by faith. The Tabernacle was a definition of this name--Emmanuel. As God was present with the Israelites in the wilderness, in the Tabernacle, so Jesus is present with His people in this world. And as we study the different parts of this Tabernacle we are taught much that is interesting and profitable concerning the presence of Jesus with His people. The Tabernacle taught that there was to be pardon connected with His presence. The brazen altar, or the altar of burnt sacrifice, was the part of the Tabernacle that taught this lesson. That was the first thing one would see on entering the court of the Tabernacle. Here the daily sacrifice was offered. Here the blood of the slain animals was shed, that it might be sprinkled both on the priests and on the people. No one was allowed to enter the Tabernacle or to worship God there till he had first been to this brazen altar, and had the blood of the sacrifice sprinkled upon him. And the great blessing represented by the shedding and sprinkling of the blood was the pardon of sin. There was no power in the blood of those animals to put away sin, or to procure pardon. But it pointed to the blood of Christ, through which alone all pardon comes. And this is what the Apostle Paul teaches us, when he says that, “ without the shedding of blood there is no remission” (Hebrews 9:22), or no pardon. If Jesus had not shed His precious blood there never would have been any pardon for sin. But that blood was shed. And now there is pardon for all who repent and believe in Him. His presence with His people is a pardoning presence. “ He has power on earth to forgive sins” (Matthew 9:6). There is nothing that we need more than pardon. We are born in sin. We sin every day, and we are always needing pardon. And it is a blessed thing to know that we can have this pardon at any time by seeking it in the right way. Jesus is--“ ready to forgive” (Psalms 86:5). His promise is that--“ He will abundantly pardon” (Isaiah 55:7). Here is an illustration of the pardoning power of Jesus. It was told by a sailor who witnessed it, who was made a Christian by it, and afterwards became a chaplain. “ Our vessel lay at anchor,” said he, “ off the coast of Africa. The yellow fever had broken out on board, and several of the men had died. It was my duty every morning to go through that part of the vessel used as a hospital, and see if any of the men had died during the night. One morning as I was passing through this sick ward, a poor fellow lying there took hold of me with his cold, clammy hand. I knew him very well. He was an old shipmate, and one of the wickedest men on board. I saw in a moment that he had not long to live. ‘ Oh, Jim,’ he said, ‘ for God’ s sake, let some one come and read the Bible to me before I die! ‘ None of the sailors had a Bible; but at last I found that there was one on board belonging to the cabin-boy. I told him to get his Bible, and bring it into the sick ward, and went back there myself. Presently the boy came with a small Bible in his hand. In the meantime a number of the Kroomen, or native Africans, who were working on board, gathered round the sick man, not to see him die, but, as one of them said, ‘ to see what de good book do for poor Massa Richie.’ I told the boy to read a chapter. He sat down by the sick man, and, opening at the third chapter of St. John, he began to read. The poor fellow fixed his eyes on the reader, and listened most earnestly to every word he spoke. Presently the boy came to the beautiful words in the sixteenth verse, ‘ God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life I ‘ I watched the face of the dying man as these words were read. I never saw such earnestness and anxiety in any face as were in his. The boy was going on with the next verse, when the sick man exclaimed, ‘ Stop my boy, stop! Bead that verse again, and read it slowly.’ The boy repeated the verse, and was going on again. But he was interrupted a second and a third time with the earnest cry, ‘ Stop, my boy, stop! Read that verse again.’ And when he had done so a number of times, the dying man said, ‘ Don’ t read any more. That’ s enough.’ And then, as he grew fainter and fainter, we heard him, in a low voice, repeating to himself those wonderful words, and making his own remarks on them, ‘Whosoever--that means anybody. That means me. Whosoever believeth. I do believe this. Well, what then? Whosoever believeth shall not perish. No, not perish, but have everlasting life. Not perish--not perish--but have everlasting life.’ These were his last words. With these upon his lips, he passed away, and entered into heaven--’ one pardoned sinner more,’ saved through the precious Mood of Christ.” The presence of Jesus which the Tabernacle illustrates is--a pardoning presence. (Richard Newton, D. D.) Leviticus 1:2 Bring an offering unto the Lord.The Levitical sacrifices I. The sacrifices arising from breach of the covenant--compulsory. Sin and trespass-offerings (chaps. 4-5). Presumptuous--literally high-handed--sins incurred that forfeiture(Numbers 15:30; Deuteronomy 17:12). In contrast to these sins of presumption 1. The sin-offering was for sins of ignorance (chaps. 4., 5.). 2. The trespass-offering (Leviticus 5:14, &c.) differed from the sin-offering mainly in the character of the sin to be atoned for. It was a sin calling for “ amends” or compensation. II. The sacrifices from within the covenant--voluntary. Omitting the meat-offering (chap. 2.), which was an adjunct of the other sacrifices, and involved no shedding of blood, we notice--1. The burnt-offering. The stated and congregational burnt-offerings of the day, and week, and year, &c., were compulsory. The occasional offering, of which we speak here, was voluntary (chap. 1). The burnt-offering pointed to the entire surrender of a man’ s being and life to God. Its characteristic was its entire consumption arid up-going in a flame to God. It was equivalent to a prayer, recognising God’ s sovereignty, and His claim of service in all our relations. He who asks, “ How can I best serve God?” will commit his way to God, and be at peace. 2. The offering vowed: i.e., made as the result of a preceding vow (Genesis 35:1; 1 Samuel 1:11; 1 Samuel 1:28). 3. The thank-offering, the greatest of the three. The occasions for the thank-offering were innumerable. Joy as well as sorrow calls to religious exercise. “ In everything give thanks.” This sacrifice of praise is the one sacrifice of heaven. (W. Roberts, M. A.)The giving of the sacrificial laws I. The very same voice which proclaimed the commandments on Sinai Is here said to announce the nature of the sacrifices, and how, when, and by whom they are to be presented. The unseen King and Lawgiver is here, as everywhere, making known His will. Those sacrifices which it was supposed were to bend and determine His will themselves proceeded from it. II. These words were spoken to the children of Israel out of the tabernacle. The Tabernacle was the witness of God’ s abiding presence with His people, the pledge that they were to trust Him, and that He sought intercourse with them. III. The Tabernacle is represented as the Tabernacle of the congregation. There, where God dwells, is the proper home of the whole people; there they may know that they are one. IV. “ Say to the children of Israel, If any of you bring an offering to the Lord.” The desire for such sacrifice is presumed. Everything in the position of the Jew is awakening in him the sense of gratitude, of obligation, of dependence. He is to take of the herd and the flock for his offering. The lesson is a double one. The common things, the most ordinary part of his possessions, are those which he is to bring; that is one part of his teaching. The animals are the subjects of man; he is to rule them and make use of them for his own higher objects; that is another. V. The victim was taken to the door of the place at which all israelites had an equal right to appear; but the man who brought it laid his own hand upon the head of it. He signified that the act was his, that it expressed thoughts in his mind which no one else could know of. VI. The reconciliation which he seeks he shall find. God will meet him there. God accepts this sign of his submission. He restores him to his rights in the Divine society. VII. Now it is that we first hear of the priests, Aaron’ s sons. If there was to be a congregation, if the individual Israelites were not to have their separate sacrifices and their separate gods, then there must be a representative of this unity. The priest was consecrated as a witness to the people of the actual relation which existed between them and God. (F. D. Maurice, M. A.)Communion with God by a redeemed people through altar-offerings I. Altar-offerings and tabernacle ministries all reach their completion in Christ.1. In each offering three distinct objects are present: the offering, the priest, the offerer. Christ is each of and all these: Substitute, Mediator, Innocent Victim. 2. The difference in the several offerings. Different aspects of Christ’ s offering. 3. The offerer himself also reflects Christ in His diverse aspects. 4. The different grades in the various offerings: bullock, lamb, dove. Denoting the different estimates and apprehensions formed of Christ by His people. Some never go beyond the conception of Christ as their Paschal offering, securing their redemption from Egyptian bondage and death. Others, however, see Him as their Burnt-offering, wholly devoted to God for them; while to others He is the passive Lamb, silent and submissive in affliction; and to others the mourning Dove, gentle and sorrowful in His innocency. II. Altar-offerings and tabernacle ministries were designed for Israel’ s acceptable communion with God. The types of Leviticus, in distinction from the types of redemption or deliverance from doom, give us the work of Christ in its bearing on worship and communion.1. They meet the needs of a ransomed people in providing for their access to God. If they come for consecration they bring the burnt-offerings; if for grateful acknowledgment of Divine bounty and graciousness, they bring the food offerings; if for reconciliation, after ignorant misadventure or neglect of duty or temporary transgression, they bring their peace or trespass-offering. But they all provide a basis for access to and acceptance with God. 2. Christ’ s work, as connected with the communion of His people, must be viewed under manifold representations. (A. Jukes.)Of the differences between the giving of the moral law, and these ceremonial laws 1. The moral law contained in the Decalogue was delivered immediately by God Himself, because it concerned all people; the ceremonial law by Moses, because it specially concerned the Jews. 2. They differed in the manner; for the Decalogue was written in tables of stone, but these only in a book; to show that they were perpetual, these not to endure always. 3. The place was different. The moral law was delivered in Mount Sinai; the ceremonial out of the Tabernacle, to show that it served only for the Tabernacle, and was to continue no longer. 4. They differ in the time of delivery. The moral law was delivered at once; the ceremonies were given at divers times, for Moses had not been able at once to have received them all. 5. There was some difference in respect of the people, in whose hearing these laws were delivered. The Decalogue was delivered in Mount Sinai by a loud, thundering voice, that all might hear; but here at the giving of the ceremonial law only the heads, princes, and elders came together, particularly the Levites whom the observations of these ceremonies more nearly concerned. (A. Willet, D. D.)Essential significance of the Mosaic injunctions 1. At the root of the essential significance of the Mosaic sacrifices two ideas lie--viz., the Mosaic idea of presentation, and that of atonement. (1) Upon the idea of presentation (or “ giving to God,” as it has been otherwise termed), the fundamental idea of all sacrifice, little need here be said. The Mosaic system of worship, like the patriarchal, was based upon the fact that man might approach God so long as his hands were not empty. As Adam worshipped in Eden by the surrender of time and strength in obedient performance of the Divine will, and possibly by the presentation of some of the fruits of his labour, as Abel brought of the firstlings of his flock, the acceptance of his gift opening a way to God which the patriarchs were not slow to follow; so, in the law given upon Sinai, the Jew was bidden to come near his Maker and Preserver, gifts in hand. Offerings of toil became means of grace; things eloquent of cost were channels for what was priceless; pledges of human sincerity in appeal were transmuted into pledges of Divine earnestness in reply; gifts from men to God brought gifts from God to men. (2) Unlike the preceding idea, which belonged to every sacrifice of whatever name, in some measure or other, the idea of atonement belonged simply to sacrifices of blood. “ To make an atonement,” if we probe the Hebrew figure to the bottom, was to throw, so to speak, a veil over sin so dazzling that the veil and not the sin was visible, or to place side by side with sin something so attractive as to completely engross the eye. The figure which the New Testament uses when it speaks of the “ new robe,” the Old Testament uses when it speaks of “ atonement.” When an atonement was made under the Law, it was as though the Divine eye, which had been kindled at the sight of sin and foulness, was quieted by the garment thrown around it; or, to use a figure much too modern, yet equally appropriate, it was as if the sinner who had been exposed to the lightning of the Divine wrath had been suddenly wrapped round and insulated. The idea of atonement was the so covering the sinner that his sin was invisible or non-existent in the sense that it could no longer come between him and his Maker. 2. Carrying in mind these two conceptions of presentation and atonement which the language of the law associates with every animal sacrifice, the names and express statements concerning each variety of such sacrifice will enable us to add their distinguishing to their general characteristics. (1) The burnt-offering was at once a sacrifice and an atonement; but it was the element of presentation which was brought by it into especial prominence. It was pre-eminently the sacrifice of worship. (2) The peace-offering resembled the burnt-offering in the relative insignificance which it attached to the fact of atonement; it differed in laying stress upon quite another affinity which might exist between God and man. As the burnt-offering provided a means of individual worship, the peace-offering provided a worship that was social. Tile peace-offerings were the sacrifices of friendship, and were presented by those who either desired, or lived and rejoiced in, the sense of an established friendship between themselves and their Maker and Preserver. (3) In the sin and trespass-offerings the fact of atonement is emphasised. (a) The sin-offerings, as their name implies, were offerings for sin. They may be divided into three classes: those which were presented in processes of purification; those which had to do with the expiation of precise sins, whether committed in church or state, by priest or ruler or common Israelite; and those which had to do with the expiation of undefined sins. (b) The trespass-offerings were presented in atonement for sins against God or against man which admitted of compensation. There was in every trespass-offering the idea of retribution. (4) Of the several species of bloodless sacrifices, nothing further need be said as regards their essential significance than that they are gifts pure and simple, without any element of atonement, and that they have for their aim to carry this fundamental conception of worship by presentation into all the ramifying relations of life. By the aid of the meat-offerings and drink-offerings and their priestly analogues, the shew-bread and oil and incense, God might be approached by the produce of labour; by the ransoms and firstfruits, He might be approached in recognition of the gifts of child and beast and produce of the earth; even battle might be consecrated by the presentation of spoils. By gifts God could be approached, and the sources of these gifts being various, the Divine hallowing might be as various. 3. Without minutely investigating the essential significance of the various holy days of the Jewish calendar, it is sufficient to call to mind that, amongst other uses, these holy days were days for “ holy convocation.” They were opportunities specially arranged for a more regular and continuous attendance upon the means of grace provided by the Tabernacle and its services. (A. Cave, D. D.)The Jewish calendar of sacrifice How laborious, protracted, and intricate a system was this Mosaic worship by presentation! Yet how imposing! No religious ritual of ancient or modern times has appealed more forcibly to the eye or the imagination. It was a stirring and suggestive sight, beyond all question, which greeted such an one as a Levite, as he stood in early morning within the court of the Tabernacle ready to perform those more menial offices to which he had been appointed. Around him ran the white curtains of the sacred enclosure, relieved at regular intervals by the dull gold of the copper uprights and the gleam of the silver capitals. A few paces from where he watches, the more favoured members of his tribe, bearded, clad in their priestly robes of white and their parti-coloured girdles, are standing barefoot near the altar of burnt-offering, on the hearth of which the remnants of last night’ s sacrifice are still burning, or possibly purifying themselves at the laver in preparation for their sacred duties. The lamb for the morning sacrifice is slain and burnt before his eyes; and a few moments afterwards, the high priest, in his official robes of white and blue, “ Holiness to the Lord” glistening in gold upon his fair mitre, the jewelled breastplate flashing in the sun, is passing to the Holy Place, the golden bells and pomegranates at the fringe of his tunic ringing as he goes, Perhaps, as holy hands draw aside the curtain of the sanctuary, a glimpse is caught of the consecrated space within, lit by the golden candlestick and hazy with incense from the golden altar; or, if the interior is sealed, there nevertheless is the tent of Jehovah, its gorgeous parti-coloured curtain in full view, and its immediate covering of blue and gold and scarlet and purple worked upon white, with cherubim, just visible beneath the outer awnings; and the onlooker knew that within, not far from the ark and the mercy-seat and the Shechinah, which were hidden behind the veil, the high priest was performing Divine service, and meeting with Jehovah under exceptional privileges. As private members of the chosen race come streaming in with their offerings, the more active duties of the day begin. At one time, one who has inadvertently broken some commandment of the law is watching the blood of the sin-offering, which he has just brought and killed with his own hand, as it is smeared in atonement upon the horns of the altar; at another, the priest is listening over the head of a ram to a confession of fraud, and computing the amount of monetary indemnity to be paid. Now a Hebrew woman, but recently a mother, is modestly presenting herself with her offering of pigeons; and now the high priest is passing through the gate of the court, attended by a Levite carrying birds and scarlet wool and hyssop--he has been summoned without the camp to examine a restored leper. Anon an application is made for the means of purifying some tent where the dead is lying. Here, in joyful recognition of the Divine favour, a solitary worshipper is presenting a burnt-offering; there, recumbent upon the holy soil, a whole family are merrily partaking of the remains of a peace-offering. At one hour a householder is compounding for the property which he has voluntarily vowed unto the Lord; the next, a Nazarite, with unshorn hair and beard, is presenting the prescribed sacrifices for release from his vow. Possibly, as the day advances, a consecration to the priesthood is impressively performed. And these and other ceremonies are maintained the whole year round. As the Jewish calendar ran its course in those times, exceptional, alas I when the religious sense of the nation was quick and its practice scrupulous, it was as if one long bleat, one incessant lowing, filled the air; it was as if one long, continuous stream of sacrificial blood choked the runnels of the court. The year opened with the evening sacrifice and the new moon celebration, the expiring flames of which were fed next day by the ordinary morning sacrifice and by a round of individual presentations, which must sometimes have known no interruption until the smoke of the evening sacrifice again rose into the air and another day began. Day after day the customary ceremonial was repeated, till the Sabbath twilight fell and double sacrifices were slaughtered. On the fourteenth day of the first month came the solemn celebration of the Passover, when in every home, with devout recollections and enthusiastic hopes, a Paschal lamb was spread upon the board. Then followed the seven days of Unleavened Bread, with their customary and holy-day ritual, bringing at length, after the repeated diurnal, sabbatic, and mensual formalities, the fuller slaughter of Pentecost. Day after day, Sabbath after Sabbath, new moon after new moon, the authorised worship was again continued, until there came a break to the monotony once more on the first day of the seventh month in the Feast of Trumpets, and on the tenth day of the same month in the awful and grave procedure of the Day of Atonement, followed after five days’ interval by the singular and more grateful worship of the Feast of Tabernacles. The year was afterwards brought to a close by the common series of daily, weekly, and monthly effusions of blood. (A. Caves, D. D.)Divers sacrifices, but one Christ 1. There were many sorts of sacrifices and yet but one Christ to be signified by them all. This did the Lord in great mercy and wisdom, that so His people, fully busied and pleased with such variety, might have neither cause nor leisure to look unto the wicked idolatries of the heathens, according to the several charges given them of God, “ To beware lest they were taken in a snare, to ask after their gods saying, How did these nations serve their gods, that I may do so likewise?” &c. Seeing all the abomination that God hateth, they did unto their gods, burning both their sons and daughters with fire to their gods, and the Lord would have them do only what He commanded, putting nothing unto it, neither taking anything from it. 2. Although Christ be but one, and His sacrifice but one, yet great is the fruit, and many mercies flow from Him and His death unto us. By Him our sins are washed out, by Him God’ s wrath against us is appeased, by Him we are adopted and taken for the sons of God and fellow-heirs with Him, by Him we are justified and endued with the Holy Ghost, enabled thereby to die unto sin and to live unto righteousness, walking in His holy commandments with comfort, and longing for our deliverance out of this Vale of misery, “ That we may be clothed with our house, which is from heaven,” &c. Divers sorts of sacrifices, therefore, were appointed, to note, by that variety, the variety of these fruits of Christ to all believers, though He be but one. 3. There were many sorts of sacrifices, that so plainly the Church might see that these kind of sacrifices were not the true sacrifices for sins. For if any one had been able to take away sin the others had been in vain added (see Hebrews 10:1). (Bp. Babington.)The need of varied sacrifices The commencing chapters of Leviticus present to us five different aspects of the sacrificial service of Christ, varied according to the variety of those needs in us which the grace of the One Sacrifice is designed to meet. The want of that full and unreserved devotedness which is due on our part to God, and claimed by Him, but which is by us never rendered, is met by that abounding grace which has appointed another, perfect in devotedness and self-renunciation, to be a burnt-offering in our room. The manifold deficiences in our personal characters--the presence in them of so much that should be absent, and the absence of so much that should be present, is met by the presentation of Him for us, the perfectness of whose character is here typified by the excellency of the meat-offering. The condition of our nature which is enmity against God, because sin, essential sin, dwells in it, is met by the efficacy of the peace sacrifice, whereby, notwithstanding the enmity of our nature, peace with the Holy One becomes our portion. Sin, even when committed in such intensity of blindness, as that we understand not the heinousness of that which we are doing, and perhaps mistake it for good--such sin is met by the sin-offering; or if it be committed knowingly, not under the blindness of ignorance, but in the wilfulness of a heart that consciously refuses to be restrained, it is met by the grace of the trespass-offering. Such are the aspects under which the perfectness of the One Sacrifice is presented to us in the commencing chapters of Leviticus. The aspects are various, but the sacrifice is one; just as the colours of the rainbow may, for instruction sake, be presented to us separately, but the rainbow which they unitedly constitute is one. After we have learned in distinctness, we combine in unity. Nor is there any division of the perfectness of the One Sacrifice in its application to them that believe. From the first moment we believe, the perfectness of Christ’ s sacrifice is in all its totality ours. We may not, perhaps, either appreciate or understand all that is typified by these various offerings, yet the united value of them all is reckoned to us by God. (B. W. Newton.)Origin of sacrifices It is a little surprising, upon first view, that God should appoint or sanction rites and services of worship, the observance of which would make His sanctuary look so much like a solemn slaughter-house. But where sin is stayed and quenched, there must be blood. Blood is the substance of life; and as sin involves the forfeiture of life,! “ without shedding of blood there is no remission.” Hence “ almost all things are by the law purged with blood.” These bloody rites, however, did not originate with “ the law.” It is a question with learned men how they did originate. Some refer them to some primitive enactment of God, and others regard them as the natural outgrowth of man’ s consciousness of sin, and his desire to appease the Divine anger felt to attend upon it. It is certain that they are nearly as old as man. They date back to Noah, to Abel, to Adam Himself. They have been found among nearly all nations. And when God gave commandment to Moses concerning them, they already formed a part of the common religion of the world. They are not here spoken of as a new institution, now for the first time introduced, but are referred to rather as an ancient and well-known element of man’ s worship, to which the Divine Legislator meant only to affix a more specific ritual. That offerings would, and ought to be made, seems to be taken for granted, whilst these new commands relate only to the manner in which they were to be made. “ If,” that is, in the ordinary course of things already familiar, or, “ when any man of you shall bring an offering to the Lord, ye shall bring” so and so. There is a worship, at least a disposition to worship, which has descended upon all serious men from the very beginning. There is a theology even in Nature, and a faculty of worship or religiousness which is somehow natural unto man. Revelation does not deny this, but takes it for granted, and often appeals to it, and proceeds upon it as its original groundwork. It does not propose to engraft a religious department on man’ s constitution, but recognises such a department as already in existence, and proposes merely to assist, and guide, and guard it against falsehood, idolatry, and superstition. “ Nature, left to herself, and unassisted by Divine teachings, certainly wanders into mazes of perplexity, involves herself in error and blindness, and becomes the victim of folly, full of all sorts of superstition.” So said the knowing leader of the glorious Reformation; and all the records of time attest the truth of his statement. Man needs to hear a voice from heaven--a supernatural word--to guide him successfully to the true God, and to the right worship of that God. Nature may dispose him to make offerings, and a common religious consciousness may approve and sanction them; but it yet remains for God to say what sort of offerings are proper, and how they are to be acceptably presented. (J. A. Seiss, D. D.)Redemption by blood offensive to some minds Redemption by blood is the great theme of the Scriptures, from beginning to end. It ever and again comes up. God will not permit it to remain out of sight for a single chapter. No matter what the figure is, it is made somehow to embrace this. It is repeated at every turn. It stands out boldly at every step. Every imaginable method is taken to write it deep in the soul, to engrave it upon the conscience, to fill the whole mind with it, and to make it the grand centre of all religious thought and belief. It seems greatly to disgust and offend many that we have so much to say about blood. Some verily seem to think, and some sceptics have argued, that the Bible cannot be what it claims to be, because it represents God as appointing and taking pleasure in such sanguinary arrangements and services. But observe the glaring inconsistency of such people in shrinking with abhorrence from the bloody nature of the system which God has arranged for our salvation, whilst they are yet great admirers of the taste and culture of the men and times we read of in the classics. They are charmed with the ancient Greeks and Romans, and are ever putting them forward as our exemplars and guides; and cannot get done talking about their glorious civilisation; just as if the religion of Greece and Rome had no sanguinary rites, or involved no dealing in bloody sacrifices. Never was there a religious system on earth more bloody in its observances, or more shocking in its sacrificial ritual, than those in vogue among these very Greeks and Romans, sanctioned and supported by their laws, and advocated by their greatest men. Their altars flowed, not only with the blood of bulls and goats and various unclean and disgusting creatures, but with the blood of human beings, who were annually slain and offered up in religious worship to propitiate their sanguinary deities. In the worship of Zeus Lycaeus in Arcadia, human sacrifices were regularly offered for hundreds of years, down to the time of the Roman Emperors. In Leucas, a man was every year put to death at the high festival of Apollo. When their great generals went out to war, they first offered up human victims to gain the assistance of their divinities. Before the battle of Salamis, Themistocles sacrificed three Persians to Dionysius. The city of Athens--the very “ eye of Greece” --had an annual festival in honour of the Delian Apollo, at which two persons were every year put to death, the one for the men and the other for the women, of that renowned metropolis. The neck of the one who died for the men was surrounded with a garland of black figs, and the neck of the other with a garland of white figs, and both were beaten with rods of fig-wood as they were led forth to a place where they were burned alive, and their ashes cast into the air and sea. And Grecian story tells of many parents, who laid violent hands upon their children, and offered them up as bloody sacrifices to their gods. Nor was it much different with the Romans. In their earlier history it was the custom, under certain contingencies, to sacrifice to their deities everything born of man or beast between the first day of March and the last day of April. Even in the latest period of the Roman Republic, men were sacrificed to Mars in the Campus Martius, by priests of state, and their heads stuck up at the Regia. I mention these things, not to vindicate the Levitical rites, of which they were monstrous and wicked distortions and perversions, but to show the miserable inconsistency of those sceptical people who denounce the atoning regulations of the Scriptures, and hold up the taste and ideas of the Greeks and Romans as the true models of what is beautiful, refined, and elevated. I merely wish to have you know and feel, that if the Hebrew ritual is to be regarded as offensive to a lofty aesthetic taste, the ritual of the most polished nations of antiquity was still more offensive and abhorrent in the utmost degree; and that if the religion of the Scriptures cannot be received as of God by reason of its connection with scenes of blood, there is no system of religion upon earth, ancient or modern, that can be so received; because all others have been equally and still more sanguinary in their services, and that, too, without any of the deep and affecting moral meaning of this. And I freely confess that I see nothing in the doctrine of salvation by blood, or in the Jewish rites, which typified it with so much strength and clearness, either to offend my taste, to shock my reason, or the least to interfere with the readiest and fullest acceptation of the Scriptures as the true revelation of Almighty God. True, I behold in it much that humbles my pride--that tells me I am a very wicked sinner--that proclaims my native condition far removed from what God’ s law requires--that assures me I am undone as regards my own strength--and that holds out death and eternal burning as what I deserve. But all this accords with my conscience, and is re-echoed in the deepest convictions of my soul. And with it all, it presents to me a plan of redemption so out of the line of man’ s thoughts, so fitted to my felt wants, and so completely attested by its moral efficacy, that it is itself a mighty demonstration to my mind of its Divine original. The very fact that the Bible has but one great subject running through all its histories and prophecies, ordinances and types, epistles and psalms--that salvation by blood is the focal point in which all its various lines of light converge--is to me one of the strongest evidences that it has come from God. When I consider that its writers lived hundreds and thousands of years apart, that they were found in all walks of life, and that they wrote in languages foreign to each other, I can find no way to account for the unity which pervades it but by admitting that these various writers were all moved and guided by the same high intelligence and inspired of God. (J. A. Seiss, D. D.)The ancient ritual Here is a singular conjunction of the legal and the voluntary. Jehovah fixes the particulars, but the man himself decides on the act of sacrificial worship. Observe how the Lord works from the opposite point from which the first of the Ten Commandments was given. There God called for the worship: here He leaves the man to offer the worship and proceeds to tell him how. The preparation of the heart and the answer of the tongue are from God. No man was at liberty in the ancient Church determine his own terms of approach to God. The throne must be approached in the appointed way. We are not living in an era of religious licentiousness. There is a genius of worship, there is a method of coming before God. God does not ask us to conceive or suggest methods of worship. He Himself meets us with His time-bill and His terms of spiritual commerce. God is in heaven and we are upon the earth; therefore should our words be few. The law of approach to the Divine throne is unchanged. The very first condition of worship is obedience. Obedience is better than sacrifice, and is so because it is the end of sacrifice. But see how, under the Levitical ritual, the worshipper was trained to obedience. Mark the exasperating minuteness of the law. Nothing was left to haphazard. The worship was to be offered through mediation. The priestly element pervades the universe; it is the mystery of life and service. The service was voluntary. Notice the expression, “ He shall offer it of his own voluntary will.” The voluntariness gives the value to the worship. We can only pray with the heart. There is in this great ritual a wonderful mixing of free will and Divine ordination; the voluntary and the unchangeable; the human action and the Divine decree. We cannot understand it; if we are able to understand it then it is no larger than our understanding: so God becomes a measurable God, merely the shadow of human wit, a God that cannot be worshipped. It is where our understanding fails or rises into a new wealth of faith, that we find the only altar at which we can bow, with all our powers, where we can utter with enthusiasm all our hopes and desires. So we come with our sacrifice and offering, whatever it may be, and having laid it on the altar, we can follow it no further--free as the air up to a given point, but after that bounded and fixed and watched and regulated--a mystery that can never be solved, and that can never be chased out of a universe in which the infinite and finite confer. The worship of the ancient Church was no mere expression of sentiment. It was a most practical worship, not a sentimental exercise; it was a confession and an expiation--in a word, an atonement. This fact explains all. Take the word “ atonement” out of Christian theology, and Christian theology has no centre, no circumference, no life, no meaning, no virtue. If we could read this Book of Leviticus through at one sitting the result might be expressed in some such words as these--“ Thank God we have got rid of this infinite labour; thank God this is not in the Christian service; thank God we are Christians and not Jews.” Let not our rejoicing be the expression of selfishness or folly. It is true we have escaped the bondage of the letter, but only to enter into the larger and sweeter bondage of the spirit. The Jew gave his bullock or his goat, his turtledove or his young pigeon; but now each man has to give himself. We now buy ourselves off with gold. Well may the apostle exhort us, saying, “ I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Wonderful is the law which lays its claim upon the ransomed soul--none of us liveth to himself, and no man dieth to himself; whether we live, we live unto the Lord; whether we die, we die unto the Lord; living or dying we are the Lord’ s. We have escaped measurable taxation, but we have come under the bond of immeasurable love. We have escaped the letter, we have been brought under the dominion of the spirit. Let us be careful, therefore, how we congratulate ourselves on having escaped the goat-offering and heifer-offering, and turtledove and young pigeon sacrifices; how we have been brought away from the technicality and poverty of the letter into the still further deeper poverty of selfishness. As Christians we have nothing that is our own; not a moment of time is ours; not a pulse that throbs in us, not a hair of our head, not a coin in the coffer belongs to us. This is the severe demand of love. Who can rise to the pitch of that self-sacrifice? (J. Parker, D. D.)God’ s way out of sin What an important part the word “ if” plays in the opening chapters of Leviticus! At first we did not seem to see it, but by frequent repetition it urges itself upon our notice as a term of vital importance in the argument of the subject, whatever that subject may be. We cannot enter into the subject except through the gate if. It is God’ s word. Through the gate if we enter into the temple of obedience. Having crossed the threshold, then law begins to operate. After the if comes the discipline--the sweet, but often painful necessity. Observe the balance of operation: Man must reply; having replied, either in one form or the other, necessary consequences follow. It is so in all life. There is no exception in what is known as the religious consciousness and activity. The great sea says in its wild waves, “ If ye will walk on me and become citizens of this wilderness of water, then yon must submit to the law of the country; you must fall into the rhythm of the universe; you must build your wooden houses or your iron habitations according to laws old as God; you need not come upon my waters; I do not ask you to come; when you come I will obliterate your footprints so that no man may ever know that you have crossed me; but if you come you must obey.” We have, therefore, no liberty after a certain time. This is the law of all life. But we never give up our liberty in response to the laws of the universe without our surrender being compensated after God’ s measure. The law gave great choice of offering. It said, “ If you bring a burnt-offering, bring it of the herd if you have one. If you have not a herd of cattle, bring it of the flocks; bring it of the flock of the sheep; but if you are too poor to have a flock of sheep, bring a goat from the flock of the goats; only in all cases this condition must be permanent: whatever you offer must be without blemish. But if you have no cattle, no sheep, no goats, then bring it of the fowls: bring turtledoves or young pigeons; the air is full of them, and the poorest man can take them.” Is that not mercy twice blessed? We are not all masters of cattle that browse upon the green hills; nor are we all flock-masters, and amongst flockmasters there are rich and poor. God says, “ Let your offering be according to your circumstances, only without blemish, and it shall be accepted.” There is no short and easy method with sin. Men have sought by excess of the very thing itself to destroy sin, and if they could have gone forward from indulgence to indulgence, from insanity to insanity, they might have escaped the remorse of this world; but God has so constituted the universe that men have moments of sobriety, times of mental and moral reaction, periods in which they see themselves and their destiny with an appalling vividness, and in those hours it is found that the sin which began the mischief is still there. There is no way out of it but God’ s way. (J. Parker, D. D.)What is our offering to the Lord? “ If any man of you bring an offering unto the Lord.” And is there any man of you who will not bring an offering unto the Lord? Have you brought an offering to Him? When? What was it? You don’ t mean to call that trifle that you dropped into the contribution-box because you must keep up appearances in church, you know; you don’ t mean to call that your offering unto the Lord! You don’ t mean to call your amount paid for pew-rent--so that you could have your own independent sittings, and that in the very best place you could get for your money; you don’ t mean to call that your offering to the Lord! Come, now, what has been your offering unto the Lord--an offering that you could fairly point the Lord to, in comparison with what He has given to you, and could say, “ There, Lord, that is my offering to Thee” ? “ If any man of you bring an offering unto the Lord” --well, what is the offering? Let it be fairly recognised. God wants to know what it is. Can you tell Him? (H. C. Trumbull.)Sacrifice the one great idea of the Bible As in Beethoven’ s matchless music there runs one idea, worked out through all the changes of measure and of key, now almost hidden, now breaking out in rich, natural melody, whispered in the treble, murmured in the bass, dimly suggested in the prelude, but growing clearer and clearer as the work proceeds, winding gradually back until it ends in the keys in which it began, and closes in triumphant harmony: so throughout the whole Bible there runs one great idea: man’ s ruin by sin, and his redemption by grace; in a word, Jesus Christ the Saviour. This runs through the Old Testament, that prelude to the New; dimly promised at the Fall, and more clearly to Abraham; typified in the ceremonies of the law; all the events of sacred history paving the way for His coming; the great idea growing clearer and clearer as the time drew on. Then the full harmony broke out in the song of the angels, “ Glory to God in the highest; on earth peace, goodwill towards men.” (H. W. Beecher.)The ceremonies of the law pointed to Christ The earth bringeth forth fruit of itself, but first the blade, then the ear, after that the full corn in the ear (Mark 4:28). So did the blade or herb spring out of the law of nature; the ear or culm, in the law written; but we have in the gospel the pure grain or full corn, which is Christ Jesus. Therefore, as the stalk or ear is of necessary use till the corn be ripe, but the corn being ripe we no longer use the chaff with it, so till Christ was exhibited in the flesh, which lay hidden in the blade and spike of the law, the ceremonies had their use; but since that by His death and passion this pure wheat is thrashed and winnowed, and by His ascension laid up in the garner of heaven, they are of no further use (Ephesians 2:15). The Jews were taught by those shadows that the body should come, and we know by the same shadows that the body is come; the arrow moveth, whilst it flies at the mark, but having hit the mark, resteth in it. (J. Spencer.)The completed design Bartholdi’ s gigantic statue of “ Liberty Enlightening the World,” occupies a fine position on Bedloes Island, which commands the approach to New York Harbour. It holds up a torch, which is to be lit at night by electric light. The statue was cast in portions in Paris. The separate pieces were very different in appearance, and, taken apart, of uncouth shape. It was only when all were brought together, each in its right place, that the complete design was apparent. Then the omission of any one would have left the work imperfect. In this it was an emblem of Holy Scripture. We do not always see the object of different portions, nevertheless each has its place, and the whole is a magnificent statue of Jesus Christ. (The Freeman.)Outlines of Christ I was looking one day at some of the paintings of the late American artist, Mr. Kensett. I saw some pictures that were just faint outlines; in some places you would see only the branches of a tree and no trunk, and in another case the trunk and no branches. He had not finished the work. It would have taken him days, and months, perhaps, to have completed it. Well, my friend, in this world we get only the faintest outlines of what Christ is. (T. De Witt Talmage.) Leviticus 1:3 If his offering be a burnt sacrifice. The burnt-offering I. In its contrast to the other offerings.1. It was “ a sweet savour” offering; as such in perfect contrast with the sin-offerings. We are not here, therefore, to consider Christ as the sin-bearer, but as the man in perfectness meeting God in holiness. The thought here is not, “ God hath made Him to be sin for us,” but rather, “ He loved us, and gave Himself for us an offering and a sacrifice to God of a sweet-smelling savour.” Jesus, both in the burnt-offering and sin-offering, stood as our representative. When He obeyed, He obeyed “ for us” : when He suffered, He suffered “ for us.” But in the burnt-offering He appears for us, not as our sin-bearer, but as man offering to God something which is most precious to Him. We have here what we may in vain search for elsewhere: man giving to God what truly satisfies Him. We too often omit this thought when thinking of the offering of Jesus. We think of His death, but little of His life. We look but little into His ways. Yet it is His ways throughout His pilgrimage, even to the way He laid down His life, which God so delights in. Our views are so selfish and meagre. If we are saved, we seek no further. God, however, puts the burnt-offering first: for this was peculiarly His portion in Jesus. And just in proportion as a believer grows in grace, we shall find him turning intelligently to the Gospels; from them adding to the knowledge he has of the work of Jesus, greater knowledge of His ways and person; with earnest desire to know more of the Lord Himself, and how in all things He was “ a sweet savour to Jehovah.” 2. But the burnt-offering was not only “ a sweet savour” ; it was also an offering “ for acceptance” --that is, it was offered to God to secure the acceptance of the offerer. So we read--I give the more correct translation--“ he shall offer it for his acceptance.” To understand this, we must recur for a moment to the position Christ occupied as offerer. He stood for man as man under the law, and, as under law, His acceptance depended on His perfectness. God had made man upright; but he had sought out many inventions. One dispensation after another had tried whether, under any circumstances, man could render himself acceptable to God. But age after age passed away: no son of Adam was found who could meet God’ s standard. The law was man’ s last trial, whether, with a revelation of God’ s mind, he could or would obey it. But this trial, like the others, ended in failure: “ there was none righteous, no, not one.” How, then, was man to be reconciled to God? How could he be brought to meet God’ s requirements? One way yet remained, and the Son of God accepted it. “ He took not on Him the nature of angels; but He took the seed of Abraham” ; and in His person, once and for ever, man was reconciled to God. In effecting this, Jesus, as man’ s representative, took man’ s place, where He found, man, under law; and there, in obedience to the law, He offered, “ for His acceptance.” 3. The third point peculiar to the burnt-offering was, that a life was offered on the altar (Leviticus 1:5), in this particular differing from the meat-offering. Life was that part in creation which from the beginning God claimed as His. As such--as being His claim on His creatures--it stands as an emblem for what we owe Him. What we owe to God is our duty to Him. And this, I doubt not, is the thought here intended. Of course, the offering here, as elsewhere, is the body of Jesus, that body which He took, and then gave for us: but in giving God a life, in contradistinction to offering Him corn or frankincense, the peculiar thought is the fulfilment of the first table of he Decalogue. Thus the life yielded is man’ s duty to God, and man here is seen perfectly giving it. Am I asked what man ever thus offered? I answer, None but One--“ the man Christ Jesus.” He alone of all the sons of Adam in perfectness accomplished all man’ s duty to Godward; He in His own blessed and perfect righteousness met every claim God could make upon Him. 4. The fourth and last feature peculiar to the burnt-offering is, that it was wholly burnt on the altar. In this particular the burnt-offering differed from the meat and peace-offerings, in which a part only was burnt with fire; nor did it differ less from those offerings for sin, which, though wholly burnt, were not burnt upon the altar. The import of this distinction is manifest, and in exact keeping with the character of the offering. Man’ s duty to God is not the giving up of one faculty, but the entire surrender of all. So Christ sums up the First Commandment--all the mind, all the soul, all the affections. “ Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” I cannot doubt that the type refers to this in speaking so particularly of the parts of the burnt-offering; for “ the head,” “ the fat,” “ the legs,” “ the inwards,” are all distinctly enumerated. “ The head” is the well-known emblem of the thoughts; “ the legs” the emblem of the walk; and “ the inwards” the constant and familiar symbol of the feelings and affections of the heart. The meaning of “ the fat” may not be quite so obvious, though here also Scripture helps us to the solution (Psalms 17:10; Psalms 92:14; Psalms 119:70; Deuteronomy 32:15). It represents the energy not of one limb or faculty, but the general health and vigour of the whole. In Jesus these were all surrendered, and all without spot or blemish. II. Its varieties, that is, the different measures of apprehension with which it may be seen. There were, then, three grades in the burnt-offering. It might be “ of the herd,” or “ of the flock,” or “ of fowls.” These different grades gave rise to several varieties in the offering, the import of which we shall now consider.1. The first difference is in the animal offered. We have in the first grade, “ a bullock” ; in the second, “ a lamb” ; in the third, “ a turtledove.” Each of these animals, from their well-known character, presents us with a different thought respecting the offering. The bullock, “ strong to labour” --for “ great increase is by the strength of the ox” --suggests at once the thought of service, of patient, untiring labour. In the lamb we have another picture presented to us; here the thought is passive submission without a murmur; for the lamb is the figure constantly chosen to represent the submissive, uncomplaining character of Christ’ s sufferings. The turtledove is different from either of these, and gives again another view of the offering of Jesus. In this class the thought of labour is lost sight of: the unmurmuring submission, too, of the lamb is wanting: the thought is rather simply one of mourning innocence; as it is written, “ We mourn like doves” ; and again, “ Be harmless as doves.” It may be asked, What do we learn by “ the goat,” which was sometimes offered in one of the lower grades of the burnt-offering? If I mistake not, this emblem suggests a thought of the sin-offering, reminding us of Christ’ s offering as scape-goat. 2. A second distinction between the different grades of the burnt-offering is, that while in the first grade the parts are discriminated, in the last this peculiarity is omitted: the bird was killed, but not divided. In the case of the bullock and the lamb, it is noticed that the offering is “ cut into its pieces.” Here “ the legs, the head, the fat, the inwards,” are all distinctly noticed and enumerated. In the last case--that of the turtledove--it is otherwise: “ he shall not divide it asunder.” “ The legs, the head, the inwards,” as we have already seen, represent the walk, the thoughts, the feelings of Jesus. In the first grade these are all apprehended: they are all lost sight of in the last. These grades represent, as I have said, measures of apprehension. Where the measure of spiritual apprehension is large, a saint will see the offering dissected: his eyes will be turning constantly to see the walk, the mind, the affections of Jesus. He will now observe, what once he regarded not, how Jesus walked, how He thought, what were His feelings. On the other hand, where Jesus is but little apprehended all the details of His walk and feelings will be unseen. 3. A third distinction between the different grades of the burnt-offering is, that while in the first grade the offerer is seen to lay his hand on the offering, in the other grades this act is not observed. Not a few see Christ as offering for us without fully realising that His offering was Himself. They see that He gave up this thing or that; that He gave much for us, and that what He gave was most precious. But they do not really see that “ He gave Himself,” that His own blessed person was what He offered. This is clearly seen in the first grade of the burnt-offering. It is lost sight of, or unobserved, in the other grades. 4. A fourth distinction, closely allied with the one just considered, is, that in the first class the offerer is seen to kill the victim--in the last the priest kills it. In fact, in the last class, the priest does nearly everything, the offerer is scarcely seen at all; whereas in the first class it is just the reverse, there are many particulars noted of theofferer. The import of this is at once obvious, when we see the distinction between the priest and offerer. The offerer, as I have already observed, sets Christ before us in His person. The priest represents Him in His official character, as the appointed Mediator between God and man. Where the identity between the offerer and offering is apprehended, the offerer is seen to kill the offering; that is, Christ is seen in His person, of His own will laying down His life; as it is written--“ No man taketh it from me, but I lay it down of Myself.” On the contrary, where the identity of the offering and offerer is unseen or disregarded, the priest is seen to kill the victim, that is, Christ’ s death is seen as the work of the Mediator; and is connected with His official character as Priest, rather than with His person as the willing offerer. So with believers, where there is only a limited measure of apprehension, little is known of Christ save His office as Mediator: He Himself, His blessed person, is overlooked or but little seen. Such are the chief varieties of the burnt-offering: how full are they of instruction to the believer; how clearly do they mark the different apprehensions among saints respecting the work and person of our Lord! Some, however--I speak of believers--are content to know nothing of this; and they would rather not be told their ignorance. They can see but one truth--the Paschal lamb--and anything further they neither care nor wish for. (A. Jukes.)The burnt-offering I. Characteristics.1. Perfect.2. Voluntary.3. Vicarious.4. Slain by offerer himself.5. Blood sprinkled.6. Wholly consumed. II. Features which distinguish it from the sin-offering.1. Nothing is said of the voluntary character of the sin-offering. Does not this throw light on the agony and prayer of Christ in Gethsemane? 2. Only parts of the sin-offering were to be burnt on the altar of burnt-offering (Hebrews 4:11-12; Hebrews 13:11-13; 2 Corinthians 5:21). This explains the suffering of Christ and His cry on the cross--“ Eloi,” &c. III. To observe these distinctions important, as bearing upon their typical signification. 1. The Epistle to the Hebrews proves that Christ and His work are typified in the whole Mosaic ritual. 2. The one represents our Lord in His consecration to His Father’ s will; the other, as its name indicates, represents Him as the sin-bearer. (1) His consecration has in it the elements of voluntariness and completeness, and that it was of sweet savour unto Jehovah. (2) As sin.bearer He is represented as not being permitted to suffer even within the camp. Lessons: 1. As a burnt-offering our Lord is to us an example in our consecration to God, which should be-- (1) Perfect in its sincerity.(2) Cheerful in its spirit.(3) Unreserved in its degree. 2. As a sin-offering our Lord teaches us how hateful sin was to Him; yet He endured its imputation, “ being made sin for us,” that we might be made God’ s righteousness in Him. (D. C. Hughes, M. A.)Significance of the burnt-offering To be offered--1. Orderly.2. Openly.3. Devoutly.4. Cheerfully. (F. W. Brown.)The burnt-offering I. Consider the sort of victim required for this sacrifice: a bullock, or a sheep, or, in case of great poverty, a young pigeon or dove--the very purest, cleanest, and best of creatures--nothing else would answer. And even these had to be the finest and most desirable specimens. Pure and perfect as the bright world from which He came, Christ, our sacrifice, “ was holy, harmless, undefiled, and separate from sinners” --“ a Lamb without spot” --the first, the purest, the gentlest, and the best in all the domain of the great God. He was the very Prince of creation, who knew no sin, neither was guile found in His mouth. II. Consider next what was done with the victim selected. If a bullock, the Divine command was, “ Kill it before the Lord, and flay it, and cut it into his pieces.” If from the flock, the word was “ Kill it on the side of the altar northward, and cut it into his pieces.” Who was to do this is not clearly specified. Any one, good or bad, priest or private, the worst or best, may become the executioner of the Divine sentence. When Jesus was made an offering for us, earth and hell joined in the infliction of the sacrificial stroke. If a bird, the word of the Lord was, “ Wring off his head, and pluck away his crop with his feathers, and cleave it with the wings.” Fit picture this of the end which awaits the unforgiven, and of what actually befell the blessed Saviour who “ was once offered to bear the sins of many.” The plucking and tearing off of the skin was to show how naked the sinner is, and how completely he is exposed to the fires of Divine wrath, and how unprotected Jesus was when He submitted to bear our sins in His own body on the tree. But in addition to this terrible mutilation, the victim was yet to be put upon the altar and burned. The command was, “ The priest shall burn all on the altar.” And a particular method was also to be observed in this burning. First, the head and the loose fat were to be placed upon the fire; the head from without, and the fat from within. After that the legs and the entrails were to be given to the flames; the outward and the inward together. Man has a double nature; and in all Divine services, and under all Divine inflictions, both departments fare alike. We cannot give our bodies to God and reserve our hearts, nor serve Him in the spirit without bringing that service out into controlling influence over the flesh also. The whole man must go or nothing. Nor is the ultimate doom of sin a mere bodily suffering, or the mere consuming of the exterior members; nor yet mere mental woe and spiritual grief. As the Saviour says, it is the destruction of “ both body and soul in hell.” Christ as our sacrifice, suffered not only in the outer man, but in His whole inner and outer nature conjoined. III. Consider further what was to be effected by the presentation of this particular kind of sacrifice. If the man who brought it would lay his hand upon its head, and so acknowledge it as that by which he hoped and prayed and trusted to be forgiven, the Lord said “ it shall be accepted for him to make atonement for him.” That is, the devoting of such a victim to death and fire was to answer as a substitute for the death and burning of the sinner himself. What a beautiful illustration of our reconciliation to God through the death of His Son! IV. There yet remains one other particular to be noticed with regard to this atoning offering; and that is the perfect freedom with which any and every one might avail himself of its benefits. It was confined to no special time, and demanded no specific juncture of affairs. It was as free at one season as at another, and could be resorted to whenever any one felt himself moved in that way. If the worshipper could not bring a bullock, a sheep would answer. And if too poor to furnish either, a dove or pigeon was just as acceptable. There was no reason why any one should not come and share the benefits of a full expiation through the burnt-offering of atonement. All that a man wanted was the consent and determination of his own heart--the motion of “ his own voluntary will.” Now this was not accidental. It was meant to set forth a great gospel truth. It tells of the perfect freeness with which one and all may be saved, if only there is the proper effort made. It was the lifting up of the voice of mercy even in that remote antiquity, crying, “ Come; whosoever will, let him come.” (J. A. Seiss, D. D.)The burnt-offering; or, the Father glorified I. THE BURNT- is placed first in order, when the Lord spake unto Moses “ out of the Tabernacle,” teaching that the primary and grand object of Christ’ s death was “ the glory of God.” The burnt-offering may be said to answer to St. John’ s Gospel, where this object is very prominent (see John 12:27-33; John 17:1-4).1. Atonement, as expiation of guilt, is not the prominent thought in burnt-offering, yet it is seen there, verifying Hebrews 9:22; and the sprinkling of the blood testifies to the righteousness of God in accepting the worshipper whose worship--like all else--needs the atoning blood, being in itself not only worthless, but tainted with sin; and worship is one prominent feature of burnt-offering as regards man. Now look at details. 2. Male without blemish. That is, highest order of offering, whether of herd or flock (Leviticus 1:3; Leviticus 1:10). Nothing with slightest taint or blemish must be used to represent Christ. II. Acceptance was another prominent characteristic of burnt-offering. It was presented that the offerer might be “ accepted” (Leviticus 1:3). “ Lo! I come . . . to do Thy will, O God” (Hebrews 10:7; Psalms 40:7), were the words of Jesus. He presented Himself for acceptance; He was “ obedient unto death” (Philippians 2:8). His sacrifice was that of devotion and service, as typified in this offering. Thus was the Father glorified in the death of His beloved Son I See, too, how Father’ s love drawn forth because He laid down His life for sheep (John 10:11; John 10:17), in obedience to Father’ s will (John 6:38-40). Thus the Father’ s glory seen to be bound up in the salvation of “ sheep” ; and His acceptance of Jesus ensures theirs (Leviticus 1:4; Ephesians 1:6). III. Hand upon head of burnt-offering further shows identification of offerer and offering. The word rendered “ put” (verse 4) signifies to lean with whole weight, which implies full reliance, trust, and transfer, so to speak, of whole being to Him, who both amply met God’ s claim to entire devotedness to Him and made atonement for His people, that is, “ covered” their failures with His atoning merits and sacrifice. Believers are “ in Him” (1 John 5:20), and thus God sees and accepts them. IV. Kill, flay cut into his pieces (verses 5, 6). Significant actions. Not only death, but all laid bare to be exposed to searching fire of God’ s holiness, and testify to the perfections of His Christ, whether in part or whole. Believers should look into Christ, and study His perfections in every detail. There is also a “ rightly dividing the Word of truth (2 Timothy 2:15), which testifies of Jesus the living Word. Again, His pieces, typifying members of His body, are laid bare before God; all within revealed, i.e., “ naked and opened . . . ” (Hebrews 4:13), to the Searcher ex hearts (Psalms 7:9; Luke 16:15); and He requires holiness within (1 Peter 1:15-16). V. “the priests, Aaron’ s sons” (verses 5-8) represent “ the Church of God,” “ the children” (Hebrews 2:13), an holy priesthood” (1 Peter 2:5): here seen as worshipping saints, offering to God what most “ acceptable” to Him.1. They “ sprinkle the blood,” showing ground of acceptable worship (1 Peter 1:2). 2. They “ put fire,” and lay all “ in order upon the altar.” Christ, the Head, in His entirety, with His rich excellency (fat), offering Him self (voluntary act), through the eternal Spirit (fire), without spot to God (Hebrews 9:14). “ Many waters cannot quench love” (Son 8:7), such as His, glowing With the fire of the Spirit, shown in zeal and devotion to the Father s will. And no work for God, no offering acceptable, except through the fire of the Spirit (Romans 8:4; Romans 8:8-10; Romans 8:14), sent from above to dwell in believers, and kindle in them flame of love and zeal, which again ascends to heaven. VI. The washing of inwards and legs (verse 9) rendered the offering typically what Christ is inherently and intrinsically. Perfectly clean and pure, not only in outward walk, but inwardly also; in exact accordance with the requirements of a holy God. Truth, wisdom found in Him who was both (Psalms 51:6; Psalms 15:2; John 14:6; Proverbs 8:11; Proverbs 8:30; 1 Corinthians 1:24). VII. The priest shall burn all (verse 13). The whole of the burnt-offering was to be consumed upon the altar, because exclusively for God. God requires whole-heartedness in His service; want of devotedness to God is sin; we offend if we keep back part for ourselves, or for the world, instead of presenting all to Him; and these failures, sins, shortcomings, are all met by the precious One in the burnt-offering. VIII. The ashes carried forth from beside the altar testify to the completeness of the work “ finished” on Calvary, and to God’ s complete acceptance of the perfect Sacrifice, His own “ unspeakable gift” (2 Corinthians 9:15) to man. The “ clean place” “ without the camp” (chaps. 1:16, 6:10, 11) points to the “ new tomb” (Matthew 27:58-66), where the body of Jesus was laid; and He--the risen One--then entered” into heaven itself, now to appear . . . ” (Hebrews 9:24). IX. “a sweet savour unto the lord” (verses 9, 13, 17). As such the “ continual” burnt-offering ascended (Numbers 28:3-8); and so the fragrant merits of Christ’ s one all-sufficient sacrifice. For “ Christ also hath . . . given Himself for.., a sacrifice to God for a sweet-smelling savour” (Ephesians 5:2). Yes, Jesus, who is feasting the Father’ s eyes and heart, is the one in whom He smells “ a sweet savour” or “ savour of rest” (Genesis 8:21). (Lady Beau-jolois Dent.)The burnt-offering Concerning this offering we note-- I. The principle that acceptable worship must be in accordance with divine direction. Not now the blood of bulls and of goats, but the blood of Christ is the sacrifice by which we come to God (Hebrews 10:9-10). The was is as distinctly and definitely described under the new dispensation as under the old (John 14:6). True religion is a revealed way of approach to God. II. Its special significance. Its Hebrew name means, “ an ascending.” The first symbol by which men sought communion with God expressed a voluntary and entire dedication of themselves to Him. They declared, by it, their aspiration after Him; their desire to do His will; their self-surrender to Him. It was this devotion of soul that made the offering a sweet savour unto Him. III. The relation of the burnt-offering to christian worship.1. This offering suggests the holiness of God.2. The spirit of acceptable Christian worship: Pure.3. The character of the acceptable Christian worshipper: Constant self-devotion to God. (A. E. Dunning.)The burnt-offering The burnt-offering was one of what might be called the common law offerings of mankind. There were two of these at least--the slain and the burnt-offering. It is not always possible to distinguish these in the early history of sacrifices. The former was one in which slain beasts were laid upon the altar in token of man’ s fellowship with God; the latter was one where the animals were burned with fire as incense to Jehovah, expressive of man’ s dependence, obedience, and need of forgiveness. The burnt-offering was the most significant of all these earlier sacrifices, and probably included at times all the others. It is fitting for this reason, as well as for its superior importance, that it occupy the first place in the directions of the sacrificial code for Israel. The law of burnt-offerings was one which now became invested with the new sovereignty of a statute. It was not superseded in its significance or any of its associations, but some of these were emphasised. Branches grew out of the stalk which had its roots in the first sinner’ s heart and the earliest race history. I. The idea of self-surrender underlay the gift of the burnt-offering. Save on great occasions, like that of a dedication of the Tabernacle or Temple, this was a voluntary offering. As men were urged onward into clearly marked modes of worship they were not deprived of their upward look. Before there is expiation or justification there must be a relation of fellowship between man and his Maker. The burnt-offering was the best symbol of this confidential self-surrender because it was the sacrifice of a living thing. The blood was regarded as the vehicle of the life. When the Hebrew came of his own choice thus before the Lord he made an offering of himself. II. The idea of expiation underlay the offering of the burnt sacrifice. The Israelite who came before the altar to make a burnt-offering laid his hand upon the victim in token of his desire to have it accepted as a sacrifice for sin. The great breaches of the moral law were not atoned for by any ceremonial under the Hebrew code. The most flagrant sins which were atoned for or covered by sacrifice were those of carelessness, and had reference to a breach of ceremonial law. Therefore we are justified in emphasising in the burnt-offering the idea of self-surrender. The expiation of the murderer’ s sin must come from a sacrifice God should make in His own Son. The sinner took refuge with God in the hope of the holier offering and Mediator God should provide. III. The acceptable sacrifice of the burnt-offering requires the mediatorial office. The worshipper has accepted the offices of God’ s mediator. God has received man’ s trust, his surrender, his obedience. The spirit of Abraham with raised hand above his only son is that which must fill the heart of every true worshipper under the Mosaic dispensation. He accepts God’ s offering as a sacrifice, whether made before the foundation of the world, at the Tabernacle altar, or on Calvary. Obedience is the best element man furnishes in the atonement. Obedience to the unseen God is the arrow of which faith is the bow-string. (W. R. Campbell.)The gospel of the burnt-offering I. The offerer was to bring it to the door of the tabernacle.1. A voluntary act. (1) Christ died willingly.(2) So should we in all our services be a willing people. 2. This points every way to Christ as the cause of our acceptance with God. He is both Door and Tabernacle, Altar and Priest. 3. We are to see God in all oar services, in and by Jesus Christ. 4. We are to worship God in His Church. II. The sinner that brought the sacrifice was to lay his hand upon the head of it. This ceremony relates to the confession of sin, and the translation of the guilt of it upon the sacrifice (Isaiah 53:4-5; 1 John 1:7; 1 John 1:9). III. The sacrifice must be killed and slain, and that upon the north side of the altar.1. The death of Christ (Daniel 9:26; Isaiah 53:10). 2. Christ was killed in Jerusalem and Mount Sion, which was on the sides of the north. IV. The blood was pourer forth at the foot of the altar, and sprinkled upon it round about.1. Christ’ s blood was shed (Isaiah 53:12; Matthew 26:28). 2. Sprinkled (Hebrews 12:24; 1 Peter 1:2). V. The priest is to flay it, and cut it into its pieces.1. This related in general to the sufferings of Christ (Micah 3:2-3; Psalms 22:15-16). 2. As the sacrifice, being dead and slain, did leave a skin for clothing to the priest by whose hand he died, so Christ, our true sacrifice, who was led as a lamb to the slaughter, leaves a garment of righteousness to clothe believers with (Romans 13:14). 3. Whereas the sacrifice in this action was laid open, and the inward parts of it discovered to open view: so is Christ fully and openly discovered in the preaching of the gospel (Galatians 3:1). 4. The skin of the sacrifice went to the priest. It was part of his maintenance (see Corinthians 9:13, 14). VI. The pieces were to be salted (Leviticus 2:13; Mark 9:49).1. This signifies the perpetuity of the covenant of grace.2. Its wholesomeness. VII. The legs and inwards must be washed. So the bodies of believers are said to be washed with pure water, and their hearts sprinkled from an evil conscience. VIII. The several parts of the offering must be laid upon the altar, and burnt with fire, till consumed. This is the fire of the justice and wrath of God from heaven, which seized upon Christ; and every part of Him was burnt: His head crowned with thorns, His side pierced with the spear, His hands and feet with nails, His whole body did sweat drops of blood, His soul was heavy unto death, yea, burnt to ashes, as it were, brought to the utmost extremity of misery. His saints also endure the fiery trial (1 Peter 4:12). IX. The ashes must be carried out of the camp into a clean place (Leviticus 6:10-11; see Hebrews 13:11-13). Christ’ s crucified body was not buried within the city, but placed in a new sepulchre where never any man lay before (John 19:41). So the dead bodies of all His saints, when they are spent and consumed to ashes, are regarded and preserved in the dust by God as sacred relics, and He will raise them up again unto eternal life. Lessons:1. See here the difference between God’ s ceremonies and men’ s. Divine ceremonies are full of light and spirit; human ceremonies are full of darkness and vanity. 2. See the fierceness of the wrath of God against sin. It is nothing but death and blood and slaughter that will appease offended justice. 3. Direction under the guilt of sin what to do, and what course to take, to make atonement and reconciliation between God and thee. Go and bring your sacrifice to the Priest, and by Him unto God. 4. Unspeakable consolation unto them that have taken this course. (S. Mather.)The burnt-offering An offerer comes. Mark what he brings. If his offering be from the herd, it must be an unblemished male (Leviticus 1:3). It must be the choicest produce from his pastures--the primest flower from his fields. There must be strength in fullest vigour, and beauty without one alloy. Such are the properties required. The purport is distinct. Jesus is here. The victim chosen before worlds were framed is thus portrayed. Strength and perfection are main colours in His portrait. We next approach the chambers of the offerer’ s heart. We read, “ He shall offer it of his own free will” (Leviticus 1:3). There is no compulsion. There is no reluctance. His step is willingness. This is a picture of faith’ s happy actings. Its chariot-wheels move swiftly. It feels sin’ s miserable need. It knows the value of redeeming blood. So it flies, with rapid wing, to plead it at the mercy-seat. The eager offerer puts his hand upon the victim’ s head (Leviticus 1:4). Do any ask the meaning of this rite? It graphically shows a transfer. Some load oppresses, which is thus cast off. Some burden passes to another’ s person. Here is again the happy work of faith. It brings all guilt, and heaps it on the Saviour’ s head. One sin retained is misery now and hell at last. All must be pardoned by being brought to Christ. And He is waiting to receive. The victim, to which sins thus typically pass, must die (Leviticus 1:5). Can Jesus, who in reality receives our guilt, not lay down life? It cannot be. The holy Word stands sure: “ In the day that thou eatest thereof, thou shalt surely die” (Genesis 2:17). The sinner’ s surety, then, cannot be spared. He gives His life to pay the debt--to satisfy the wrath--to bear the curse--to expiate the guilt. O my soul, “ Christ died” is all your hope--your plea--your remedy--your life. “ Christ died” opens your path to God. The victim’ s blood is sprinkled “ round about upon the altar” (Leviticus 1:5). The blood is evidence that life is paid. This token then is profusely scattered. The victim is next flayed (Leviticus 1:6). The skin is torn away. The sacrificing priest received this as his portion. Here is a picture of that heaven-pure robe, in which Christ decks each child of faith. His blood, indeed, removes all curse. But it is obedience, which merits all glory. Because He died, we live. Because He lived, we reign. The piercing knife divides the limbs. Members are torn from members, and all the parts, without, within, to which defilement usually adheres, are diligently washed (Leviticus 1:9). The type of Jesus must be clean. No shadow of impurity may darken it. The parts thus severed, and thus washed, are placed upon the altar. Consuming fire is brought. It preys on every limb. The raging flame devours, until this fuel is reduced to ashes (Leviticus 1:9). Let us now seek the truth, which echoes from this blazing pile. The Garden and the Cross unfold it. There Jesus presents Himself, laden with all the sins of all His chosen race. (Dean Law.)The burnt-offering “ If his offering be a burnt sacrifice of the herd, let him offer a male, without blemish.” The essential glory and dignity of Christ’ s Person form the basis of Christianity. He imparts that dignity and glory to everything He does, and to every office He sustains. We shall see, when we come to examine the other offerings, that “ a female” was, in some cases, permitted; but that was only expressive of the imperfection which attached to the worshipper’ s apprehension, and in nowise of any defect in the offering, inasmuch as it was “ unblemished” in the one case, as well as in the other. Here, however, it was an offering of the very highest order, because it was Christ offering Himself to God. “ He shall offer it of his own voluntary will at the door of the Tabernacle of the congregation before the Lord.” The use of the word “ voluntary,” here, brings out, with great clearness, the grand idea in the burnt-offering. It leads us to contemplate the Cross in an aspect which is not sufficiently apprehended. We are too apt to look upon the Cross merely as the place where the great question of sin was gone into and settled, between eternal Justice and the spotless Victim--as the place where our guilt was atoned for, and where Satan was gloriously vanquished. Eternal and universal praise to redeeming love the Cross was all this. But it was more than this. It was the place where Christ’ s love to the Father was told out in language which only the Father could hear and understand. It is in the latter aspect that we have it typified, in the burnt-offering; and therefore it is that the word “ voluntary” occurs. The guilty sinner, no doubt, finds in the Cross a Divine answer to the deepest and most earnest cravings of heart and conscience. The true believer finds in the Cross that which captivates every affection of his heart, and transfixes his whole moral being. The angels find in the Cross a theme for ceaseless admiration. All this is true; but there is that, in the Cross, which passes far beyond the loftiest conceptions of saints or angels; namely, the deep-toned devotion of the heart of the Son presented to, and appreciated by, the heart of the Father. This is the elevated aspect of the Cross, which is so strikingly shadowed forth in the burnt-offering. “ And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him.” The act of laying on of hands was expressive of full identification. By that significant act the offerer and the offering became one; and this oneness, in the case of the burnt-offering, secured for the offerer all the acceptableness of his offering. The application of this to Christ and the believer sets forth a truth of the most precious nature, and one largely developed in the New Testament; namely, the believer’ s everlasting identification with, and acceptance in, Christ. “ As He is, so are we, in this world.” “ We are in Him that is true” (1 John 4:17; 1 John 5:20). Nothing, in any measure, short of this could avail. “ And he shall kill the bullock before the Lord: and the priests, Aaron’ s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the Tabernacle of the congregation.” It is most needful, in studying the doctrine of the burnt-offering, to bear in mind that the grand point set forth therein is not the meeting of the sinner’ s need, but the presentation to God of that which was infinitely acceptable to Him. Christ, as foreshadowed by the burnt-offering, is not for the sinner’ s conscience, but for the heart of God. Further, the Cross, in the burnt-offering, is not the exhibition of the exceeding hatefulness of sin, but of Christ’ s unshaken and unshakable devotedness to the Father. Neither is it the scene of God’ s outpoured wrath on Christ the Sin-bearer; but of the Father’ s unmingled complacency in Christ, the voluntary and most fragrant sacrifice. Finally, “ atonement,” as seen in the burnt-offering, is not merely commensurate with the claims of man’ s conscience, but with the intense desire of the heart of Christ, to carry out the will and establish the counsels of God--a desire which stopped not short of surrendering up His spotless, precious life, as “ a voluntary offering” of “ sweet savour” to God. “ The priests, Aaron’ s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the Tabernacle of the congregation.” Here we have a type of the Church, bringing the memorial of an accomplished sacrifice, and presenting it in the place of individual approach to God. But, we must remember, it is the blood of the burnt-offering, and not of the sin-offering. It is the Church, in the power of the Holy Ghost, entering into the stupendous thought of Christ’ s accomplished devotedness to God, and not a convicted sinner, entering into the value of the blood of the Sin-bearer. “ And he shall flay the burnt-offering, and cut it into his pieces.” The ceremonial act of “ flaying” was peculiarly expressive. It was simply the removing of the outward covering, in order that what was within might be fully revealed. It was not sufficient that the offering should be, outwardly, “ without blemish,” “ the hidden parts” should be all disclosed, in order that every sinew and every joint might be seen. It was only in the case of the burnt-offering that this action was specially named. This is quite in character, and tends to set forth the depth of Christ’ s devotedness to the Father. It was no mere surface-work with Him. The more the secrets of His inner life were disclosed, the more the depths of His being were explored, the more clearly was it made manifest that pure devotion to the will of His Father, and earnest desire for His glory, were the springs of action in the great Antitype of the burnt-offering. He was, most assuredly, a whole burnt-offering. “ And cut it into his pieces.” This action presents a somewhat similar truth to that taught in the “ sweet incense beaten small” (chap. 16.). The Holy Ghost delights to dwell upon the sweetness and fragrance of the sacrifice of Christ, not only as a whole, but also in all its minute details. Look at the burnt-offering, as a whole, and you see it without blemish. Look at it in all its parts, and you see it to be the same. Such was Christ; and as such He is shadowed forth in this important type. “ And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire. And the priests, Aaron’ s sons, shall lay the parts,” &c. This was a high position--high communion--a high order of priestly service--a striking type of the Church having fellowship with God, in reference to the perfect accomplishment of His will in the death of Christ. As convicted sinners we gaze on the Cross of our Lord Jesus Christ, and behold therein that which meets all our need. The Cross, in this aspect of it, gives perfect peace to the conscience. But, then, as priests, as purged worshippers, as members of the priestly family, we can look at the Cross in another light, even as the grand consummation of Christ’ s holy purpose to carry out, even unto death, the will of the Father. “ But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.” This action rendered the sacrifice, typically, what Christ was essentially, pure, both inwardly and outwardly pure. The members of His body perfectly obeyed and carried out the counsels of His devoted heart--that heart which only beat for God, and for His glory, in the salvation of men. Well, therefore, might the priest “ burn all on the altar.” It was all typically pure, and all designed only as food for the altar of God. (C. H. Mackintosh.)The burnt-offering In the burnt-offering the atoning element of sacrifice fell into the background, though not wholly absent; there is no special manipulation of the blood, as in the sin-offering; all centres on the entire consumption of the sacrifice upon the altar, which was especially the altar of burnt-offering. The burnt-offering was, then, peculiarly the offering of worship. And the offerer was set forth as being “ a living sacrifice, holy, acceptable unto God.” The principal burnt-offering under the law was the daily, or continual, burnt-offering (Exodus 29:38-42; cf. Numbers 28:3-8, Leviticus 6:9-12). Nothing was ever allowed to interfere with this “ continual burnt-offering.” The great national offering of Israel,” says Archdeacon Freeman, “ the morning and evening lamb, was simply the ancient burnt-offering, or the Mosaic offering of private persons, lifted into a new sphere of power and activity. The directions given in the two eases are, as far as they go (cf. Numbers 28:1-31, with Leviticus 1:1-13), perfectly coincident; even to the quantity of flour, wine, and oil. Insomuch that the lofty powers wielded by the continual sacrifice might well seem at first sight unaccountable. But they are fully accounted for when we call to mind the august circumstances with which this particular offering was surrounded. These, joined to the direct command and promise of God in respect of it, render an abundant account of the transcendent powers which are ascribed to it. And though we might on some accounts rather have expected to find the ox or the ram selected, for their physical superiority and greater value, as the national and all-containing sacrifice, we easily perceive, from the standing-ground of the gospel, the superior fitness for this purpose of the feeblest, meekest, and most unresisting of creatures. At the same time, even as the Divine “ strength was made perfect in the weakness” of Christ, so this outwardly simple and single sacrifice was seen, on occasion, to carry within it all that was noble and powerful in the sacrificial sphere. On each Sabbath it expanded into two lambs, offered morning and evening; at the new moons, and other feasts, it became seven lambs, two young bullocks, a ram, and a goat; on each day, during the Feast of Tabernacles, fourteen lambs, from eight to thirteen bullocks, two rams, and a goat, became, in a word, “ fat burnt sacrifices, with incense of rams, bullocks, and goats.” By all these was manifested forth the might that was veiled under the meekness of the lamb . . . It is of the utmost importance thus to have pointed out the function and capacities of the ancient burnt-offering, because the sacrificial work of Christ is to so great a degree interpreted to us by it, and specially by that loftily empowered instance of it, the Mosaic continual sacrifice. To this is to be referred whatever is said in the New Testament, and in the Liturgies, of His giving Himself, as a most unspeakably acceptable gift to God; as discriminated either from His “ giving” or delivering Himself over for suffering and death, to wicked men and powers of evil, which is more especially set forth by the sin-offering; or again, as distinguished from His giving Himself to man as the life of his soul, which was represented by the “ peace-offering.” The continual burnt-offering represents also our Lord’ s perpetual presentation of His sacrifice in heaven, that sacrifice which St. Athanasius calls “ a faithful sacrifice, one which remains and does not pass away.” (E. F. Willis, M. A.)The burnt-offering The leading feature of the burnt-offering consisted in its being wholly consumed upon the altar. “ What have we here but a type of the preciousness of Jesus, as exhibited in His wholehearted devotedness, His entire consecration to the will and service of His Father? Is not His language in the fortieth Psalm, “ Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O My God. Yea, Thy law is within My heart” --precisely the language of the “ Burnt-Offering” ? Again, in John, “ I seek not My own will, but the will of Him who sent Me.” Who but Jesus could say, “ I do always those things that please Him” ? Isolated acts of devotedness we may and do see exhibited by many of His followers. But in the Man Christ Jesus we see one who through life, and in death could say, “ My meat and My drink is to do the will of Him who sent Me, and to finish His work” --One who loved and served “ the Lord His God with all His heart, His soul, His strength” --One, therefore, who met in every respect the requirements of the type before us. Before the victim for the burnt-offering was placed upon the altar, it was flayed and cut into pieces, and the parts thereof, “ the head and feet,” laid “ in order upon the wood.” This was a testing process, and served to try the animal’ s fitness for the sacrifice. Jesus was tried. Tried by man. Tried by Satan. Tried by God. His thoughts, the feelings of His heart, His words, His every act--all were laid bare to the eyes of Him with whom He had to do. Yet all bore the test. The minutest examination of His inner as well as His outer life failed to disclose aught but consisted with the purest and most perfect devotion to His Father’ s will. He Himself could say, “ Thou hast proved Mine heart, Thou hast visited Me in the night, Thou hast tried Me and shalt find nothing.” Whilst His Father from the excellent glory declared, “ Thou art My beloved Son, in whom I am well pleased.” In other words, “ I rest in Thee and am satisfied. My holiness rests in Thee and is satisfied. My justice, My truth, all the essential attributes which I possess as Jehovah, all are satisfied.” All My most righteous claims are met to the full. Thou art unto Me a perfect burnt-offering. “ A sacrifice of a sweet-smelling savour.” But not only was the burnt-offering one of a “ sweet-smelling savour” to God, it was rich also in results towards the offerer. It stood in his stead. All its perfectness was regarded as if it had been his. In its acceptance he was accepted. So with Christ’ s sacrifice (see Ephesians 5:2; Romans 5:19). (F. H. White.)The burnt-offerings aptly commence the sacrificial laws First, they were probably the oldest form of sacrifice. In the next place, they had the very widest application, and could be presented by any person without distinction, a point which is the more significant as the offerer, sharing the sacred functions with the priests, had to perform several important parts of the ceremony himself. And lastly, though originally designed to convey merely the worshipper’ s awe and his unconditional surrender to the Divine supremacy, they were, in the Levitical code, invested with the character of atonement (Leviticus 1:4), and were not only commanded on specified occasions, but left to the spontaneous impulse of the heart that yearns for peace and for the expiation of sins known to the transgressor alone. They were therefore meant to serve the highest ends of an inward religion. Thus modified, they marked a decided progress in the path of spiritual faith; they were, in fact, the forerunners of the expiatory offerings which form the very crowning point of the sacrificial system, and beyond which, even at the very next step, the mind leaves the fetters of the ceremonial law and enters the purer regions of freedom and elevation. Hence the Levitical holocausts lead us to a time when the deeprooted tendencies towards pagan idolatry had been conquered, and the intellectual efforts of the more thoughtful and more gifted among the Hebrews had been rewarded by the establishment of a religious creed, which, however far removed from absolute truth, and however repugnant to the true attributes of the Deity and the requirements of philosophy and reason, at least permitted the exercise of noble and exalted humanity, and even facilitated, more than any of the preceding and most of the later systems of theology, an insight into the moral government of the world, and the higher aims of human existence. Thus the very beginning of the Book reveals unmistakably the time and purposes of its composition, and forms the first link in that great chain of evidence which leads to the most pregnant and most interesting historical results. (M. M. Kalisch, Ph. D.)The burnt-offering Here we are so accustomed to fall short of God’ s glory, and failure in glorifying Him is so much regarded as the necessary law of our condition, that even believers find it difficult to look on failure in devotedness as sin--sin that needs atonement as much as their most dire transgressions. Even after we have owned the blood of the Paschal Lamb as delivering from the judgment due to our natural condition, and after we have recognised the necessity of the Holy One bearing the curse earned by our transgressions, we nevertheless fail to estimate the want of perfect devotedness as being positive sin; and hence the appreciation of our own condition, as well as of the grace that meets it, becomes proportionately enfeebled. In order to correct this error--an error fatal to all right apprehension of God, and our relation both to His holiness and to His grace--the first lesson given to us in the Tabernacle respects the whole burnt-offering. In other offerings part was sometimes given to the priest, sometimes to the offerer; but the burnt-offering was all (the skin only excepted) rendered to God, and all burnt upon His altar. In the burnt-offering, therefore, there was a distinct recognition of the righteous claim of God on the unreserved devotedness of His creatures; but it was also the confession that that claim was responded to by none. When an offerer presented a victim to be accepted in his room, the very act of substitution implied that the offerer acknowledged himself to be destitute of the qualifications which were found in his offering; otherwise substitution would not be needed, for the offerer would stand in his own integrity. There was the confession, too, that the absence of these qualifications involved guilt--guilt deserving death; for otherwise the offering would not have been substitutionally slain--“ killed before Jehovah” ; and lastly, there was the acknowledgment that because no unreserved devotedness had been found in him, he needed an offering to be wholly given in his stead as “ a sweet savour of rest before Jehovah.” The burnt-offering therefore may be regarded as the type of Christ in respect of that full, unreserved devotedness of service which caused Him, as the servant of Jehovah, in all things to renounce Himself, and to render every energy, and every feeling, and finally His life itself, as a whole burnt-offering unto God. (B. W. Newton.)Right use of the grace of the burnt-offering To use aright the grace of the burnt-offering requires, whilst we remain in the flesh, continued watchfulness: else we may sit down under the shadow of its mercies and slumber. When protection in the earth was by the especial gift of God granted to Cain, the opportunities which that protection gave were instantly used by him against God. It may be said, what else could be expected from the unregenerate heart of Cain? But it must be remembered that unregenerate energies are still found in the flesh even of the regenerate. “ In our flesh no good thing dwelleth,” but sin--essential sin--is there. “ The flesh lusteth against the spirit.” And although the protection vouchsafed to Cain was a temporary mercy only, and although no burnt-offering spread the power of its acceptance over his guilty head, and therefore in him unregeneracy might be expected to work and to bring forth its proper fruits, yet what shall we say of another--him who is first mentioned in Scripture as standing by the side of a burnt-offering altar? Noah offered whole burnt-offerings, and the Lord smelled a sweet savour of rest and made a covenant of blessing, and under it Noah rested: but to what did he devote his energies? To planting a vineyard for himself and cherishing its fruits, till he drank the wine thereof and became drunken and dishonoured. Can there be any other result, when the Church, forgetting its high and separate calling, finds its chief present use of the grace of redemption, in trying to sanctify to itself mere earthly joys? It was otherwise with the Apostle Paul. Who knew, as he, the value of the burnt-offering and the joy of its acceptance? Yet to him, “ to live was Christ” ; and he laboured on till he could say, “ I have fought the good fight, I have kept the faith, I have finished my course with joy.” And why this difference? It was because the apostle better understood that the only true place of blessing was “ the new creation.” His soul followed, as it were, the offering to the place into which its sweet savour ascended--even above the heavens. (B. W. Newton.)Inferior offerings permitted One offerer might bring a bullock--another an offering from the flock--another only an offering of fowls. There was evidently much mercy in this provision; for if poverty, or even disinclination, prevented an Israelite from bringing the highest offering, he was permitted to bring a lesser, in order that he might not be deprived entirely of the blessings connected with the burnt-offering. Antitypically, there ought to be in believers sufficient enlargement of faith to form a proper conception of Christ as the burnt-offering; bat if this be wanting, there may be a more feeble power of faith, not without its value, which is able to apprehend partially. Such a character of faith is likely to be prevalent at an hour of general weakness like the present. The superior worth of the bullock, as contrasted with the lesser offerings, is doubtless the point chiefly to be rested on. But there seems a peculiar suitability in such a type as the bullock, when our minds are directed to Christ as the Servant of Jehovah. If we are to consider the strength, the patience, the submissiveness, which characterised His service, or the value of that service in result, the bullock is evidently a far fitter type than either the sheep or the dove. When the offering was from the flock, and yet more, when it was taken from the fowls, we find, as might be expected, the ceremonies indicating far less distinct and discriminative apprehension of the value of the burnt-offering than in the former case. A distinct recognition of Him and His perfections, to whom the offering was rendered, was most material. Accordingly, in offering the bullock the offerer presented it “ at the door of the Tabernacle of congregation before Jehovah,” and killed it “ before Jehovah.” Great prominency is thus given to “ Jehovah” ; but in this second case there is no such presentation before Jehovah, no laying the hand on the head of the victim, no mention of its being presented for acceptance or for atonement. It was killed also in a different place, not simply “ before Jehovah,” but “ on the side of the altar northward before Jehovah.” In the former case the offerer advanced to the door of the Tabernacle of congregation before Jehovah; as if recognising Him, and all His attributes in their totality; but in this second case he slew the victim, not in front of the altar, or at the altar, but on the side of the altar northward--indicating, apparently, that his attention was directed, not to the manner in which all the attributes of God were recognised by the altar, as it looked eastward and westward, northward and southward; but that it was fixed peculiarly on its relation to Jehovah in some of His attributes. To speak generally the deficiency in this second class of offerings may be described thus: An insufficient apprehension of Him to whom the offering is brought. Insufficient appreciation of the value of the offering itself, both in its life and in its death. Thoughts not sufficiently discriminative as regards the altar, and the qualities that attach to the offering as there burned. Seeing, then, it is the great object of these ceremonies to expand truth, and to give distinctness of apprehension, that object fails of being attained, just in proportion as there is deficiency of apprehension or confusion of thoughts that should be distinguished. This is still more manifest in the offering from the fowls. (B. W. Newton.)“ Kill it on the side of the altar northward” One obvious reason seems to be this--there was a necessity, for the sake of order, that there should be a separate place for killing the oxen and the sheep. No quarter of the heavens was sacred; and since, at other times, the sacrifice was presented on the east side, a variety like this answered the purpose of proclaiming that Jesus is offered to any soul in any nation, east or north, i.e., from east to west, north to south; His death is presented to the view of all, to be behoved “ by men as, soon as they see it.” Look unto Me and be ye saved, all ends of the earth. (A. A. Bonar.)The complete offering of self required by God Give to God ourselves or nothing; and to give ourselves to Him is not His advantage bat ours. The philosopher said to his poor scholar, who told him he had nothing but himself to give: “ It is well,” said he; “ and I will endeavour to give thee back to thyself better than I received thee.” Thus doth God with us, and a Christian makes himself his daily sacrifice; he renews this gift of himself every day to God, and, receiving it every day bettered again, still he hath the more delight to give it, as being fitter for God the more it is sanctified by former sacrificing. Now that whereby we offer all other spiritual sacrifices, and even ourselves, is love. That is the holy fire that burns up all, sends up our prayers and our hearts and our whole selves, a whole burnt-offering to God. (Archbp. Leighton.)Worthy offerings There are some of the heathens that worship the sun for a god, and they would offer to the sun somewhat suitable; and therefore because they did so much admire at the swiftness of the motion of the sun, they would not offer a snail but a flying horse, a horse with wings. Now a horse is one of the swiftest creatures, and one of the strongest to continue in motion for a long time together; then, having added wings to the horse, they conceived he was suitable to be a sacrifice for the sun. So when we come to God to worship Him, to sanctify Him, to call upon His name, we must not bring the bare calves of our lips, but the fervency of our hearts; we must behave ourselves so as to give Him the glory that is fit for such a God to have. (J. Spencer.)The best to be sacrificed The Persian metal-workers will use little or no alloy with their gold, professing to despise, as base and beneath the name of gold, the metal alloyed with silver or copper employed by European and American jewellers, even though it be eighteen carats fine. Christ deserves the best of our best. (Sharpened Arrows.)Hearty offerings It is said of the Lacedaemonians, who were a poor and homely people, that they offered lean sacrifices to their gods; and that the Athenians who were a wise and wealthy people, offered fat and costly sacrifices; and yet in their wars the former always had the mastery over the latter. Whereupon they went to the oracle to know the reason why those should speed worst who gave most. The oracle returned this answer to them: “ That the Lacedaemonians were a people who gave their hearts to their gods, but that the Athenians only gave their gifts to their gods.” Thus the heart without a gift is better than a gift without a heart. But both are desirable. (T. Secker.)The motive in offering There may be many things that move, and yet their motion is not an argument of life: a windmill, when the wind serveth, moveth, and moveth very nimbly too, yet this cannot be said to be a living creature; no, it moveth only by an external cause, by an artificial contrivance; it is so framed that when the wind sitteth in such or such a corner it will move, and so, having but an external motor and cause to move, and no inward principle--no soul within it to move it--it is an argument that it is no living creature. So it is also, if a man see another man move, and move very fast in those things which of themselves are the ways of God, you shall see him move as fast to hear a sermon as his neighbour doth, as forward and as hasty to thrust himself and bid himself a guest to the Lord’ s table (when God hath not bid him) as any. Now the question is, What principle sets him at work? If it be an inward principle of life, out of a sincere affection and love to God and His ordinances that carrieth him to this, it argueth that man hath some life of grace; but if it be some wind that bloweth on him, the wind of state, the wind of law, the wind of danger, of penalty, the wind of fashion or custom, to do as his neighbours do: if these, or the like, be the things that draw him thither, this is no argument of life at all; it is a cheap thing, it is a counterfeit and dead piece of service. (J. Spencer.) Leviticus 1:4 He shall put his hand upon the head.Putting the hand upon the head of the sacrifice Two matters were essential in the sacrifices of the ceremonial law; and you have them both in our text: “ He shall put his hand upon the head of the burnt-offering,” and “ He shall kill the bullock before the Lord.” The appropriation by the offerer and the death of the offering are most fitly joined together, and must neither of them be overlooked. Let us on the present occasion look at the leading act of the offerer: “ He shall lay his hand upon the head of the burnt-offering.” All that goes before is important, but this is the real sacrificial act so far as the offerer is concerned. Before he reached this point, the person who presented the offering had to make a selection of the animal to be brought before the Lord. It must be of a certain age, and it must be without blemish; and for this latter reason a careful examination had to be made; for the Lord would not accept a sacrifice that was lame, or broken, or bruised, or deficient in any of its parts, or in any way blemished. He required an offering “ without spot.” Now I invite all those who seek reconciliation with God to look about them, and consider whether the Lord Jesus Christ be such an atoning sacrifice as they need and as God will accept. After you have well examined His blessed person and His spotless character if you arrive at the conclusion that He is a fit and acceptable sacrifice for you to present before the Lord, then I long that you may take the much more practical step, and accept the Lord Jesus to be your representative, your sin-offering, your burnt-offering, your substitute, and your sacrifice. Happily you have not to find a sacrifice as the Jew had to supply a bullock; God has provided Himself with a perfect sacrifice; that which you have to bring to God, God first brings to you. Happily, there is no need for you to repeat the examination through which the Lord Jesus passed both at the hands of men, and of devils, and of God, when He was tested and tried and examined, and even the prince of this world found nothing of his own in Him. You have to attend to this one thing, namely, the laying of your hands upon the sacrifice provided for you. To the Jew it was a sacrifice to be slain, to you it is a sacrifice already offered; and this you are to accept and recognise as your own. I pray from my inmost soul that you may immediately do that which was meant by laying the hand upon the victim’ s head. What did that mean? I. It meant four things, and the first was confession.1. He that laid his hand upon the head of the offering made confession of sin. Your touch of Jesus must be the touch of one who is consciously guilty. He belongs not to you unless you are a sinner. Confession of gin is no hard duty to some of us, for we can do no other than acknowledge and bemoan our guilt f Here we stand before Thee self-condemned, and with aching hearts we each one cry, “ Have mercy upon me, O God, according to Thy lovingkindness.” Do any of you refuse to make confession of guilt? Then do not think it hard if, since according to your own proud notions you are not sinners, the Lord should provide for you no Saviour I Should medicine be prepared for those who are not sick? Wherefore should the righteous be invited to partake of pardon? Why should a righteousness be provided for the innocent? Our true place is that of sinners: we plead guilty to the dread indictment of God’ s holy law, and therefore we are glad to lay our hand upon the head of the sinner’ s Saviour and sacrifice. 2. In this act there was also a confession of self-impotence. ,Oh, what can we do without Christ? I like what was said by a child in the Sunday School, when the teacher said, “ You have been reading that Christ is precious: what does that mean?” The children stayed a little while, till at last one boy replied, “ Father said the other day that mother was precious, for ‘ whatever should we do without her? ‘“ This is a capital explanation of the word “ precious.” You and I can truly say of the Lord Jesus Christ that He is precious to us, for what should we do, what could we do without Him? Because we are so deeply conscious of our own self-impotence we lean hard upon His all-sufficiency. If you could read the text in the Hebrew you would find it runs thus: “ He shall put his hand upon the head of the burnt-offering, and it shall be accepted for him to make a cover for him” --to make atonement for him. The word is copher in the Hebrew--a cover. Why, then, do we hide behind the Lord Jesus? Because we feel our need of something to cover us, and to act as an interposition between us and the righteous Judge of all the earth. If the Holy One of Israel shall look upon us as we are He must be displeased; bat when He sees us in Christ Jesus He is well pleased for His righteousness’ sake. 3. There was a further confession of the desert of punishment. When a man brought his bullock, or his goat, or his lamb, he put his hand on ii, and as l e knew that the poor creature must die he thus acknowledged that he himself deserved death. II. Secondly, the laying on of hands meant acceptance. The offerer by laying his hand upon the victim’ s head signified that he acknowledged the offering to be for himself.1. He accepted, first of all, the principle and the plan. Far too many kick against the idea of our being saved by substitution or representation. Why do they rebel against it? Why should I complain of that which is to deliver me from destruction? If the Lord does not object to the way, why should I? God grant that no one may hold out against a method of grace so simple, so sure, so available! But, then, mind. 2. After you have accepted the plan and the way, you must not stop there, but you must go on to accept the sacred person whom God provides. It would have been a very foolish thing if the offerer had stood at the altar and said, “ Good Lord, I accept the plan of sacrifice; be it burnt-offering or sin-offering, I agree thereto.” He did much more than that; he accepted that very bullock as his offering, and in token thereof placed his hand upon it. I pray you beware of resting satisfied with understanding and approving the plan of salvation. I heard of one who anxiously desired to be the means of the conversion of a young man, and one said to him, “ You may go to him, and talk to him, but you will get him no further, for he is exceedingly well acquainted with the plan of salvation.” When the friend began to speak with the young man, he received for an answer, “ I am much obliged to you, but I do not know that you can tell me much, for I have long known and admired the plan of salvation by the substitutionary sacrifice of Christ.” Alas! he was resting in the plan, but he bad not believed in the Person. The plan of salvation is most blessed, but it can avail us nothing unless we believe. What is the comfort of a plan of a house if you do not enter the house itself? What is the good of a plan of clothing if you have not a rag to cover you? The offerer laid his hands literally upon the bullock: he found something substantial there, something which he could handle and touch; even so do we lean upon the real and true work of Jesus, the most substantial thing under heaven. We come to the Lord Jesus by faith, and say, “ God has provided an atonement here, and I accept it; I believe it to be a fact accomplished on the Cross that sin was put away by Christ, and I rest on Him.” Yes; you must get beyond the acceptance of plans and doctrines to a resting in the Divine person and finished work of the blessed Lord Jesus Christ, and a casting of yourself entirely upon Him. III. But thirdly, this laying of the hand upon the sacrifice meant not only acceptance, but also transference.1. The offerer had confessed his sin, and had accepted the victim then presented to be his sacrifice, and now he mentally realises that his guilt is by Divine appointment to pass over from himself to the sacrifice. Of course this was only done in type and figure at the door of the Tabernacle; but in our case the Lord Jesus Christ as a matter of literal fact has borne the sin of His people. “ The Lord hath made to meet on Him the iniquity of us all.” “ Who His own self bare our sins in His own body on the tree.” “ Christ was once offered to bear the sins of many.” But do we by faith pass our sins-from ourselves to Christ? I answer, No: in some senses, no. But by faith he that accepts Christ as his Saviour agrees with what the Lord did ages ago, for we read in the book of Isaiah the prophet, “ The Lord hath laid on Him the iniquity of us all.” 2. The laying of the hand upon the head of the sacrifice meant a transference of guilt to the victim, and, furthermore, a confidence in the efficacy of the sacrifice there and then presented. The believing Jew said, “ This bullock represents to me the sacrifice which God has provided, and I rejoice in it because it is the symbol of a sacrifice which does in very deed take away sin.” There are a great number of people who believe in the Lord Jesus Christ after a fashion, but it is not in deed and in truth, for they do not believe in the actual pardon of their own sin: they hope that it may one day be forgiven, but they have no confidence that the Lord Jesus has already put away their sin by His death. “ I am a great sinner,” says one, “ therefore I cannot be saved.” Man alive, did Christ die for those who are not sinners? What was the need of a Saviour except for sinners? Has Jesus actually borne sin, or has He not? If He has borne our sin, it is gone; if He has not borne it, our sin will never depart. What does the Scripture say? “ He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” If, then, Christ did take the sinner’ s sin, it remains not upon the sinner that believeth. IV. Once more, this laying of the hand upon the head of the victim meant identification. The worshipper who laid his hand on the bullock said, “ Be pleased, O great Lord, to identify me with this bullock, and this bullock with me. There has been a transferring of my sin, now I beseech Thee let me be judged as being in the victim, and represented thereby.” Now consider that which happened to the sacrifice. The knife was unsheathed, and the victim was slain. He was not merely bound, bat killed; and the man stood there and said, “ That is me; that is the fate which I deserve.” The poor creature struggled, it wallowed in the sand in its dying agonies, and if the worshipper was a right-minded person, and not a mere formalist, he stood with tears in his eyes, and felt in his heart, “ That death is mine.” I beseech you when you think of our blessed Lord to identify yourselves with Him. (C. H. Spurgeon.)Nothing but laying the hand on the sacrifice will suffice Now, suppose that the Jew, who went up to the Tabernacle and to the altar, when he came there had been content to talk about the sacrifice without personally placing his hand on it. To talk of it would be a very proper thing to do; but suppose that he had spent all his time in merely discoursing about the plan of a sacrifice, the providing of a substitute, the shedding of blood, the clearance of the sinner through sacrificial death; it would have been a delightful theme, but what would have come of it? Suppose he had talked on and on, and had gone away home without joining in the offering, he would have found no ease to his conscience; he would, in fact, have done nothing by going to the house of the Lord. I am afraid that this is what many of you have done hitherto. You are pleased to hear the gospel, you take pleasure in the doctrine of substitution, and you know true doctrine from the current falsehoods of the hour: for all which I am very glad; but yet you are not saved, because you have not taken Christ to be your own Saviour. You are like persons who should say, “ We are hungry; but we admit that bread is a very proper food for men, besides which we know what sort of food makes bone, and what makes muscle, and what makes flesh.” They keep on talking all day long about the various qualities of food: do they feel refreshed? No. Is their hunger gone? No. I should suppose that, if they are at all healthy, their appetite is increased, and the more they talk about food the more sharp set they become. Why, some of you here have been talking about the bread of heaven for years, and yet I am afraid you are no more hungry than you used to be. Do go beyond talking about Christ, and learn to feed upon Christ. Come, now, let us have done with talk, and come to deeds of faith. Lay hold on Jesus, who is set before you in the gospel: otherwise, dear friend, I fear you will perish in the midst of plenty, and die unpardoned, with mercy at your gate. Suppose, again, that the Israelite instead of talking with his friends, had thought it wise to consult with one of the priests. “ Might I speak with you, sir, a little? Have you a little room somewhere at the back where you could talk with me, and pray with me?” “ Yes,” says the priest, “ what ails you?” “ My sin lies heavy upon me.” The priest replies, “ You know that there is a sacrifice for sin; a sin-offering lieth at the door, and God will accept it at your hands.” But you say, “ I beg you to explain this matter more fully to me.” The priest answers, “ I will explain it as well as I can; but the whole of my explanation will end in this one thing--bring a sacrifice, and over its head confess your sin, and let an atonement be made. The sin-offering is what God has ordained, and therefore God will receive it. Attend to His ordinance and live: there is no other way. Fetch your offering; I will kill it for you, and lay it on the altar and present it to God.” Do you say to him, “ I will call again to-morrow, and have a little more talk with you” ? Do you again and again cry, “ To-morrow” ? Do you go again and again into the inquiry-room? Oh, sir, what will become of you? You will perish in your sin; for God has not appointed salvation by inquiry-rooms and talks with ministers, but by your laying your own hand upon the sacrifice which He has appointed. If you will have Christ; you shall be saved; if you will not have Him, you must perish, all the talking to you in the world cannot help you one jot if you refuse your Saviour. But I see another Israelite, and he stands by his offering, and begins to weep and groan, and bewail himself. I am not sorry to see him weep, for I trust he is sincerely confessing his guilt; but why does he not place his hand on the sacrifice? He cries and he sighs, for he is such a sinner; but he does not touch the offering. The victim is presented, and in order that it may avail for him, he must lay his hand upon it; but this vital act he neglects and even refuses to perform. “ Ah,” he says, “ I am in such trouble, I am in such deep distress,” and he begins starting a difficulty. You hunt that difficulty down, but there he stands, still groaning and moaning, and producing another difficulty, and yet another, world without end. The sacrifice is slain, but he has no part in it, for he has not laid his hand upon it, and he goes away with all the burden of his guilt upon him, though the sacrificial blood has reddened the ground on which he stood. That is what some of you do. You go about lamenting your sin, when your chief lament should be that you have not believed on the Son of God. If you looked to Jesus you might dry your eyes and bid all hopeless sorrows cease; for He gives remission of sins to all penitents. Your tears can never remove your sins; tears, though flowing like a river, can never wash away the stain of guilt. Your faith must lay her hand on the head of the Lord’ s sacrifice, for there and there only is there hope for the guilty. Observe that the Israelite had to put his hand upon a victim which was not slain as yet, but was killed afterwards. This was to remind him that the Messiah was not yet come; but you have to trust in a Christ who has come, who has lived, who has died, who has finished the work of salvation, who has gone up into the glory, and who ever liveth to make intercession for transgressors. Will you trust Him or will you not? I cannot waste words; I must come to the point. John Bunyan says that one Sunday when he was playing the game of tip-cat on Elstow Green, as he was about to strike the cat with the stick, he seemed to hear a voice saying to him, “ Wilt thou leave thy sins and go to heaven, or wilt thou keep thy sins and go to hell?” This morning the voice from heaven sounds forth this question, “ Will you trust in Christ and go to heaven, or will you keep apart from Him and go to hell? for thither you must go unless Jesus becomes your Mediator and your atoning sacrifice. Will you have Christ or no? I hear you say, “But” --O that I could thrust your “ buts” aside. Will you have Christ or not? “Oh, but” --Nay, your “ buts” ought to be thrown into limbo; I fear they will be your ruin. Will you trust Christ or not? If your answer is, “ I trust Him with all my heart,” then you are a saved man. I say not you shall be saved; but you are saved. “ He that believeth in Him hath everlasting life.” (C. H. Spurgeon.)He shall put his hand upon the head of the burnt-offering If we want an offering of ours accepted of God, we must show it in some way. If we want a share in that which another offers, we must let that be manifest also. It is not for us to stand off, or to sit upright, while the minister prays, or the choir sings, ourselves having no part in the service of prayer or song. We must in some way put our hand on the head of that offering, and say Amen, or join--feebly and unmelodiously though it may be--in the chorus. If we fail of this, we fail of any share in the offering and in its benefits. The Lord wants us to rest confidently on His provisions of grace for us. He wants us to lean hard on the Substitute offered and accepted in our behalf. We are not able to stand alone. God understands that very well. But we ought to be able to lean on a sure support. That support is provided. Do you rest on it? (H. C. Trumbull.)For the sake of the substitute I was led into the church of Dr. Kirk, at Boston, when some special meetings were going on. I did not know my right hand from my left in spiritual things. While the doctor was preaching I got angry, for I thought he was telling the people all about me, and I thought it was very impudent of him to do so. I determined that I would never enter that church again. However, I was there next Sunday. Then I went to the prayer-meeting, and got behind a pillar, but a kind gentleman came and gave me a seat. On coming out, although it was not cold weather, I pulled my coat-collar up that I might not be recognised. When I began to be anxious and to pray, I would not say “ for Jesus’ sake.” I did not understand it. I said, “ It ain’ t for Jesus’ sake; I want it for my own sake.” I could not see what “ Jesus’ sake” had to do with it. I was in Boston the other day, and saw the old settee I used to sleep on. I had a good mind to bring it home as a relic; perhaps I may yet. I went home one night and knelt down by that settee full of trouble, and I cried out, “ O God! for Jesus’ sake take this load off me.” In a moment it was gone; and I thank God that then, twenty-five years ago, Jesus became my personal Friend, and He has been my Friend ever since. (D. L. Moody.)Substitution A friend of mine was master in a school of black children in Jamaica. He had made a law that every lie told in school should be punished by seven strokes on the palm with a strap. One day Lottie Patti told a lie, and was called up to receive the seven strokes. Lottie was a poor little thing, and pain was terrible to her. But the master must enforce his law. So Lottie had to hold out her hand and receive the seven strokes. But her cry of pain when she had received the first went to the master’ s heart. So he looked to the forms on which the boys were seated, and asked, “ Is there any boy will bear the rest of Lottie’ s punishment?” And as soon as the words were out of his lips up started a bright little fellow called Jim, and said, “ Please, sir, I will!” And he rose from his seat, stepped up to the desk, and received, without a cry, the six remaining strokes. What moved this brave boy to bear Lottie’ s punishment? It was his gentle heart. And it was the vision of a heart gentler still which filled the master’ s eyes with tears that day, and made him close his books, and bring his scholars round about his desk, and tell them of the Gentle One who long ago bore the punishment of us all. (Alex. Macleod, D. D.)Laying the hand on the victim The offerer indicated thereby both the surrender of his ownership of the victim and the transfer to it of the feelings by which he was influenced in performing this act of dedication to the Lord. From the practice which obtained during the second Temple, we know that the offerer himself laid both his hands between the two horns of the animal whilst alive, and that no proxy could do it. If several offered one sacrifice, each one laid his hand separately on the victim, confessing his sins and saying, “ I have sinned, I have committed iniquity, I have transgressed and I have done this and this, but I repent before Thee, and this is my atonement.” (C. D. Ginsburg, LL. D.)The substituting sacrifice In dealing with this lesson the teacher may group his illustrations around the substitute, the accepted offering, and the completed sacrifice. During a recent European war a young man was drawn by conscription for the army. He was very unwilling to join, but the law of his country decreed that he must go unless he could find some one to take his place. At last a friend came forward, went to the front in his stead, and was shot down in his first battle. That was substitution; the volunteer died for his friend. In a fog on one of the American coasts the fishermen heard the steam-whistle of an ocean steamer that was coming direct for the rocks. Out some of them went in a fishing-boat, sailed in before the steamer, shouted words of warning to the captain, saved the ship, and were run down and drowned. They gave their lives for the lives of the passengers on the steamship. That is the law of life--life out of death. The life and liberty of a nation are bought in fields of blood and sacrifice. The death of a mother becomes the occasion of the salvation of a hitherto thoughtless son. Even the continued life of individuals is bought by the slaughter of countless cattle. In picturing out the ceremonies described in the lesson, emphasise the substitutionary offering of a perfect victim. Only, in applying the type to Christ, remember that the meaning of His death for us is greater and fuller than that of any type or illustration. If you tender a clipped coin in payment of what you buy, it will be refused; it is not full value. If a man offer to become bail for an accused person, and it is shown that his property cannot cover the amount of bail, his offer is refused. If a college professor were about to take a week’ s vacation, it is not likely that the offer of an illiterate man to fill his place till he returned, would be accepted. So the sacrifice that redeems a human soul must be perfect and without blemish. The typical perfect burnt-offering pointed to the accepted offering of the perfect antitype Christ. Picture out the scene at the burning of the offering--the sprinkled blood, the parted body, the smoke rising from the burning fat. The wounded man does not realise how dangerous a thing that slight wound in the arm is, till he sees the surgeons standing around, and notes the preparations made for cutting the limb off. So the sinner must have realised what a terrible thing sin was, when he saw the bloody sacrifice and the burning fire. Should our hatred and fear of sin be any less when we look upon the completed sacrifice at Calvary? (American Sunday School Times.)To make atonement for him--Atonement In this word “ atonement” we are introduced to one of the key-words of Leviticus, as indeed of the whole Scripture. The Hebrew radical originally means “ to cover,” and is used once (Genesis 6:14) in this purely physical sense. But commonly, as here, it means “ to cover” in a spiritual sense, that is, to cover the sinful person from the sight of the Holy God, who is “ of purer eyes than to behold evil.” Hence, it is commonly rendered “ to atone,” or “ to make atonement” ; also, “ to reconcile,” or “ to make reconciliation.” The thought is this: that between the sinner and the Holy One comes now the guiltless victim; so that the eye of God looks not upon the sinner, but on the offered substitute; and in that the blood of the substituted victim is offered before God for the sinner, atonement is made for sin, and the Most Holy One is satisfied. And when the believing Israelite should lay his hand with confession of sin upon the appointed victim, it was graciously promised: “ It shall be accepted for him,” &c. And just so now, whenever any guilty sinner, fearing the deserved wrath of God because of his sin, especially because of his lack of that full consecration which the burnt-sacrifice set forth, lays his hand in faith upon the great Burnt-offering of Calvary, the blessing is the same. For in the light of the Cross, this Old Testament word becomes a sweet New Testament promise: “ When thou shalt rest with the hand of faith upon this Lamb of God, He shall be accepted for thee, to make atonement for thee.” This is most beautifully expressed in an ancient “ Order for the Visitation of the Sick,” attributed to Anselm of Canterbury, in which it is written: “ The minister shall say to the sick man, Dost thou believe that thou canst not be saved but by the death of Christ? The sick man answereth, Yes. Then let it be said unto him, Go to, then, and whilst thy soul abideth in thee, put all thy confidence in this death alone; place thy trust in no other thing; commit thyself wholly to this death; cover thyself alway with this alone And if God would judge thee, say, Lord, I place the death of our Lord Jesus Christ between me and Thy judgment; otherwise I will not contend or enter into judgment with Thee. And if He shall say unto thee that thou art a sinner, say, I place the death of our Lord Jesus Christ between me and my sins. If He shall say unto thee, that thou hast deserved damnation, say, Lord, I put the death of our Lord Jesus Christ between Thee and all my sins; and I offer His merits for my own, which I should have, and have not.” And whosoever of us can thus speak, to him the promise speaks from out the shadows of the tent of meeting: “ This Christ, the Lamb of God, the true Burnt-offering, shall be accepted for thee, to make atonement for thee.” (S. H. Kellogg, D. D.)The blood of Christ “ The sacrifice which Jesus Christ offered for His people was better than zany or all offered under the Levitical law; for they all combined in Him. It was a richer sacrifice by far in itself, for in the Levitical sacrifice there was only the principle of brute life; but in Christ’ s not only human, but holy, and more, it was Heavenly blood, and so much higher in intrinsic value. His was no involuntary sacrifice, no accidental death; for while sentence was pronounced in Pilate’ s hall yet “ it pleased the Lord to bruise Him.” His sacrifice of Himself procures a more thorough cleansing, for it is no ritual or ceremonial cleanness, but a purged conscience, and eternally settles the question of sin. It brings the soul at once into freedom to serve God; the cleansed spirit is brought into delightful service for the Redeemer; it sweeps all time in its efficacy, and is yet to have a more glorious consummation; for our High Priest is in the Holy Place just now, but the curtain will be drawn before long, and He shall come with stretched-out hands bearing the print of the nails--coming out to bless His people.” (Arch. Brown.)Redeemed by blood Some Africans are terribly bloodthirsty and cruel. A chief, one day, ordered a slave to be killed for a very small offence. An Englishman who overheard the order at once went to the chief and offered him many costly things if he would spare the poor man’ s life. But the chief turned to him and said: “ I don’ t want ivory, or slaves, or gold; I can go to yonder tribe and capture their stores and villages. I want no favours from the white man. All I want is blood.” Then he ordered one of his men to pull the bowstring and discharge an arrow at the heart of the poor slave. The Englishman instinctively threw himself in front and held up his arm, and the next moment the arrow was quivering in the white man’ s flesh. The black men were astonished. Then, as the Englishman pulled the arrow from his arm, he said to the chief: “ Here is blood; I give my blood for this poor slave, and I claim his life.” The chief had never seen such love before, and he was completely overcome by it. He gave the slave to the white man, saying: “ Yes, white man, you have bought him with your blood, and he shall be yours.” In a moment the poor slave threw himself at the feet of his deliverer, and with tears flowing down his face, exclaimed: “ Oh, white man, you have bought me with your blood; I will be your slave for ever.” The Englishman could never make him take his freedom. Wherever he went the rescued man was beside him, and no drudgery was too hard, no task too hopeless for the grateful slave to do for his deliverer. If the heart of a poor heathen can thus be won by the wound on a stranger’ s arm shall not we, who are “ redeemed by the precious blood of Christ,” give our whole lives also to His service? (S. S. Chronicle.)Remission by blood I would earnestly commend this remission by the shedding of blood to those who have not yet believed. Mr. Innis, a great Scotch minister, once visited an infidel who was dying. When he came to him the first time, he said, “ Mr. Innis, I am relying on the mercy of God; God is merciful, and He will never damn a man for ever.” When he got worse and was nearer death, Mr. Innis went to him again, and he said, “ Oh, Mr. Innis, my hope is gone; for I have been thinking if God be merciful, God is just too; and what if, instead of being merciful to me, He should be just to me? What would then become of me? I must give up my hope in the mere mercy of God; tell me how to be saved!” Mr. Innis told him that Christ had died in the stead of all believers--that God could be just, and yet the justifier through the death of Christ. “ Ah!” said he, “ Mr. Innis, there is something solid in that; I can rest on that; I cannot rest on anything else.” (C. H. Spurgeon.)Sprinkled with the blood of Christ Martin Luther went one day to see a lad who lay dying. Among the questions asked him was this: “ What will you take with you to God?” “ Everything that is good,” was the reply. “ How can you, a poor sinner, take anything to God?” asked the great man. “ I will take to God in heaven an humble and a contrite heart, sprinkled with the blood of Christ,” was the reply of the dying boy. “ Go then, dear son, you will be a welcome guest with God,” responded Luther. Leviticus 1:5 He shall kill the bullock Slaying the sacrifice I.Concerning the killing and slaying of the offering, our first point is that it was absolutely essential.1. The pouring out of the blood of the victim was of the very essence of the type. The death of Christ by blood-shedding was absolutely necessary to make Him an acceptable sacrifice for sin. “ It behoved Christ to suffer.” He could only enter into the presence of God with His own blood. He could not be the grain of wheat which bringeth forth much fruit unless He should die. “ The blood of Jesus Christ His Son cleanseth us from all sin.” Observe, not the life, not the incarnation, not the resurrection, not the second coming of the Lord Jesus, but His blood, His death, the giving up of His life, is that which cleanseth us from all sin. This is that purging with hyssop whereof David speaks when he laments his sin, and yet looks to be made whiter than snow by the free pardon of his God. This truth is the subject of all true gospel preaching. Do you not know how Paul puts it--“ The preaching of the Cross is to them that perish foolishness; but unto us which are saved it is the power of God” ; “ for,” he says, “ the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified.” It is not Christ in any other position, but Christ as crucified, Christ as made a curse for us up n the tree, that is the first and most prominent fact that we are called to preach among the sons of men. 2. Here let us further consider that death is the result and penalty of sin--“ The soul that sinneth it shall die.” “ Sin, when it is finished, bringeth forth death.” “ The wages of sin is death.” It was meet that the Substitute should bear a similar chastisement to that which should have fullen upon the sinner. 3. This death of Christ was absolutely necessary also for the clearing of the troubled conscience. An awakened conscience will never be quieted with anything less than the blood of the Lamb: it rests at the sight of the great Sacrifice, but nowhere else. II. Secondly, we will with great delight meditate upon the fact that the death of Christ is effectually prevalent. Other offerings, though duly slain, did nothing thoroughly, did nothing lastingly, did nothing really, by way of expiation; for the Scripture saith, “ It is not possible that the blood of bulls and of goats should take away sins” the true purification is alone found in the death of the Son of God. Why was there such cleansing power in the Redeemer’ s blood? I answer, for several reasons.1. First, because of the glory of His person. Only think who He was I He was none other than the “ Light of light, very God of very God.” 2. Next, consider the perfection of our Lord’ s character. In Him was no sin, nor tendency to sin. He was “ holy, harmless, undefiled, and separate from sinners.” In His character we see every virtue at its best; He is incomparable. If lie therefore died, “ the just for the unjust,” what must be the merit of such a death? 3. Think next of the nature of the death of Christ, and you will be helped to see how effectual it must be. It was not a death by disease or old age, but a death of violence, well symbolised by the killing of the victim at the altar. 4. And then think of the Spirit in which our Lord and Saviour bore all this. Martyrs who have died for the faith have only paid the debt of nature a little before its time, for they must have died sooner or later; but our Lord needed not to have died at all he said of His life, “ No man taketh it from Me, but I lay it down of Myself.” O glorious Christ, there must be infinite merit in such a death as Thine, endured in such a style! 5. And then I bid you to remember once more the covenant character which Christ sustained: for when He was crucified we thus judge that one died for all, and in Him all died. He was not slain as a private individual, but He was put to death as a representative man. III. That the fact of the necessity for the death of the Lord Jesus is intensely instructive.1. Must the victims die? must Jesus bleed? then let us see what is claimed by our righteous God. He claims our life: He claimed of the offering its blood, which is the life thereof: He justly requires of each of us our whole life. Nor is the demand unjust. Did He not make us, and does He not preserve us? Should He not receive homage from the creatures of His hand? 2. Next, must the sacrifice die? then see the evil of sin. It is not such a trifle as certain men imagine. It is a deadly evil, a killing poison. It is a horrible and a grievous thing, and God saith to you, “ Oh, do not this abominable thing which I hate.” God help you to flee from all iniquity. 3. Next learn the love of God. Behold how He loved you and me I He must punish sin, but He must save us, and so He gives His Son to die in our stead. I shall not go too far if I say that in giving His Son the Lord God gave Himself, for Jesus is one with the Father. Next learn how Christ has made an end of sin. His one offering has perfected for ever the set-apart ones. These are but a few of the great lessons which we may learn from the necessity that the Sacrifice should be slain. IV. And so I shall close by saying that this blessed subject is not only full of instruction, but it is energetically inspiring.1. First, this inspires us with the spirit of consecration. When I think that I could not be saved except by the death of Jesus, then I feel that I am not my own, but bought with a price. 2. Next, this truth should create in us a longing after the greatest holiness, for we should say, “ Did sin kill my Saviour? Then I will kill sin!” 3. Does not this inspire you with great love for the Lord Jesus? Can you look at His dear wounds, and not be wounded with love for Him? Are not His wounds as mouths which plead with you to yield Him all your hearts? 4. Lastly, do you not think that this solemn truth should inspire us with great zeal for the salvation of others? (C. H. Spurgeon.) Leviticus 1:6-13 The priest shall burn all on the altar. The sacrificial burning What was the significance of the burning? It has been often answered that the consumption of the victim by fire symbolised the consuming wrath of Jehovah, utterly destroying the victim which represented the sinful person of the offerer. And, observing that the burning followed the killing and shedding of blood, some have even gone so far as to say that the burning typified the eternal fire of hell! But when we remember that, without doubt, the sacrificial victim in all the Levitical offerings was a type of Christ, we may well agree with one who justly calls this interpretation “ hideous.” . . . While it is quite true that fire often typifies the wrath of God punishing sin, it is certain that it cannot always symbolise this, not even in the sacrificial ritual. For in the meal-offering (chap. 2.) it is impossible that the thought of expiation should enter, since no life is offered and no blood shed; yet this also is presented to God in fire. We must hold, therefore, that the burning can only mean in the burnt-offering that which alone it can signify in the meal-offering, namely, the ascending of the offering in consecration to God, on the one hand, and, on the ocher, God’ s gracious acceptance and appropriation of the offering. This was impressively set forth in the case of the burnt-offering presented when the Tabernacle service was inaugurated; when, we are told (Leviticus 9:24), the fire which consumed it came forth from before Jehovah, lighted by no human hand, and was thus a visible representation of God accepting and appropriating the offering to Himself. The symbolism of the burning thus understood, we can now perceive what must have been the special meaning of this sacrifice. As regarded by the believing Israelite of those days, not yet discerning clearly the deeper truth it shadowed forth as to the great Burnt Sacrifice of the future, it must have symbolically taught him that complete consecration unto God is essential to right worship. There were sacrifices having a different special import, in which, while a part was burnt, the offerer might even himself join in eating the remaining part, taking that for his own use. But in the burnt-offering nothing was for himself: all was for God; and in the fire of the altar God took the whole in such a way that the offering for ever passed beyond the offerer’ s recall. In so far as the offerer entered into this conception, and his inward experience corresponded to this out, ward rite, it was for him an act of worship. But to the thoughtful worshipper, one would think, it must sometimes have occurred that, after all, it was not himself or his gift that thus ascended in full consecration to God, but a victim appointed by God to represent him in death on the altar. And thus it was that, whether understood or not, the offering in its very nature pointed to a Victim of the future, in whoso person and work, as the one only fully consecrated Man, the burnt-offering should receive its full explication. And this brings us to the question, What aspect of the person and work of our Lord was herein specially typified? It cannot be the resultant fellowship with God, as in the peace-offering; for the sacrificial feast which set this forth was in this case wanting. Neither can it be expiation for sin; for although this is expressly represented here, yet it is not the chief thing. The principal thing in the burnt-offering was the burning, the complete consumption of the victim in the sacrificial fire. Hence what is represented chiefly here, is not so much Christ representing His people in atoning death as Christ representing His people in perfect consecration and entire self-surrender unto God; in a word, in perfect obedience. How much is made of this aspect of our Lord’ s work in the Gospels! The first words we hear from His lips are to this effect (Luke 2:49); and after His official work began in the first cleansing of the Temple, this manifestation of His character was such as to remind His disciples that it was written, “ The zeal of Thy house shall eat me up” --phraseology which brings the burnt-offering at once to mind. And His constant testimony concerning Himself, to which His whole life bare witness, was in such words as these: “ I came down from heaven, not to do My own will, but the will of Him that sent Me . . . ” And so the burnt-offering teaches us to remember that Christ has not only died for our sins, but also consecrated Himself for us to God in full self-surrender in our behalf. We are therefore to plead not only His atoning death, but also the transcendent merit of His life of full consecration to the Father’ s will. To this the words three times repeated concerning the burnt-offering (Leviticus 1:9; Leviticus 1:13; Leviticus 1:17) blessedly apply: it is “ an offering made by fire, of a sweet savour unto the Lord.” That is, this full self-surrender of the holy Son of God unto the Father is exceedingly delightful and acceptable unto God. And for this reason it is for us an ever-prevailing argument for our own acceptance, and for the gracious bestowment for Christ’ s sake of all that there is in Him for us. Only let us ever remember that we cannot argue, as in the case of the atoning death, that as Christ died that we might not die, so He offered Himself in full consecration unto God, that we might thus be released from this obligation. Here the exact opposite is the truth; for Christ Himself said in His memorable prayer, just before His offering of Himself to death, “ For their sakes I sanctify (consecrate) Myself, that they also might be sanctified in truth.” And thus is brought before us the thought, that if the sin-offering emphasised the substitutionary death of Christ, whereby He became our righteousness, the burnt-offering as distinctively brings before us Christ as our sanctification, offering Himself without spot, a whole burnt-offering to God. And as by that one life of sinless obedience to the will of the Father He procured our salvation by His merit, so in this respect He has also become our one perfect example of what consecration to God really is. (S. H. Kellogg, D. D.)The best offering Some children lost their Sunday-school teacher by death. The scholars gathered round the open grave, and the little hands dropped in their wreaths of flowers. They talked afterwards about his goodness and his love, and then considered what they should do to keep his memory bright. One little girl said: “ Let us keep his grave fresh with flowers,” so every Sunday, after school hours, one of the little girls was told off to beg the flowers she could not gather, and lay them on her teacher’ s grave. Twelve months passed away, and one sultry July morning one of the grave-diggers saw, lying on the grave which had been so tenderly cared for, a little slumbering child of five or six years. He took her in his arms and gently woke her up. “ Where am I?” exclaimed the aroused sleeper. Then suddenly recalling why she had come there, she added, “ Oh, I know; it was my turn to put the flowers on teacher’ s grave last night, and I couldn’ t find anything half good enough. He used to call me his ‘ little flower,’ and I thought I would give myself to him, just to show him how I loved him.” In that cemetery there are two graves opposite each other, the one the Sunday-school teacher, and the other that of the little girl, and on her grave are these words, “ Little Flower.” She gave herself to show how much she loved him. (G. S. Reaney.)Genuine consecration A personal friend asked Wendell Phillips not long before his death, “ Mr. Phillips, did you ever consecrate yourself to God?” “ Yes,” he answered, “ when I was a boy, fourteen years of age, in the old church at the north end, I heard Lyman Beecher preach on the theme, ‘ You belong to God,’ and I went home after that service, threw myself on the floor in my room, with locked doors, and prayed, ‘ O God, I belong to Thee; take what is Thine own. I ask this, that whenever a thing be wrong it may have no power of temptation over me; whenever a thing to be right it may take no courage to do it.’ From that day to this it has been so. Whenever I have known a thing to be wrong it has held no temptation. Whenever I have known a thing to be right it has taken no courage to do it.” A devoted life David Brainerd was one of those who might be called God’ s men. From the first, it was the vision of God’ s splendour which subdued him; it was for the glory of God that he laboured; his nearness to the blaze of the Divine presence enabled him to kindle a light which will never be extinguished. Hear what he says concerning his experience when first he obtained a foothold in the kingdom, “ My soul rejoiced with joy unspeakable to see such a God! such a glorious, Divine Being; and I was inwardly pleased and satisfied that He should be God over all for ever and ever. My soul was so captivated and delighted with the excellency, loveliness, greatness, and other perfections of God, that I was even swallowed up in Him; at least, to that degree that I had no thought, that I remember at first, about my own salvation, and scarcely reflected that there was such a creature as myself.” And, again, on his twenty-fourth birthday, “ I hardly ever so longed to live to God, and to be altogether devoted to Him, I wanted to wear out my life in His service and for His glory.” He wrote a journal, detailing the exercises of his soul, and recounting his experiences amongst the Redskins. Two early volumes of it he destroyed, lest he might be led to glory in anything he had felt or done; the remaining volumes he also desired to demolish when he came to die; but through the influence of Jonathan Edwards, who had caught a glimpse of their contents, and estimated their worth, he was induced to spare them, and even permit them to be published, though they had not been written with such an intention, but in the weary solitudes had been like a friend, to whom he could pour out the secrets of his heart. William Carey, the pioneer of modern missions, read these journals of Brainerd as he sat on the shoemaker’ s bench, and said to himself, “ If God can do such things among the Indians of America, why not among the pagans of India?” He was thus led to offer himself for missionary work just one hundred years ago. Henry Martyn read the book, and received an impulse which sent him to live and die for Christ in Persia. John Wesley, in answering the question, “ What can be done to revive the work of God where it is decayed?” said, “ Let every preacher read carefully over the life of David Brainerd.” McCheyne records, in his journal, that after reading it, he was “ more set on missionary enterprise than ever.” (W. Y. Fullerton, “ Sword and Trowel.”)Results of total self surrender What are the results of total self-surrender to God, as known to universal ethical experience? Peace, spiritual illumination, hatred of sin, admiration of holiness, a strange new sense of the Divine presence, a feeling of union with God, a love of prayer. Even in the sphere which historic Christianity has not reached, there will be, after total self-surrender, as I hold, at least a dim sense of forgiveness, the feeling that one can say “ Abba Father” ; a new delight in God’ s works and in His Word; love of man; loss of fear of death: a growing and finally supreme love of the Father, Redeemer, Ruler, Saviour, which has become the soul’ s all. An evangelist of great experience and wisdom, one of whose anniversaries was lately honoured in this city, has distributed many thousands of cards on which were printed the following evidences of conversion. He speaks from the point of view of exegetical knowledge. I have spoken thus far from the point of view of ethical science, strictly so-called. Let me contrast now with my results, these results of a practical evangelist. These are the signs of conversion which Dr. Earle gives--1. A full surrender of the will to God.2. The removal of a burden of sin gradually or suddenly.3. A new love to Christians and to Jesus.4. Anew relish for the Word of God.5. Pleasure in secret prayer, at least at times.6. Sin or sinful thoughts will cause pain.7. Desire and efforts for the salvation of others.8. A desire to obey Christ in His commands and ordinances.9. Deep humility and self-abasement. 10. A growing desire to be holy and like Christ. (Joseph Cook.) Leviticus 1:14-17 Bring his offering of turtledoves. The burnt sacrifice of birds I. We observe, in the first place, that worship and dedication to god are the general ideas connected with sacrifices in the sacred scriptures, and this is most important to a right understanding of them. His own Divine love induced the Saviour to glorify His humanity through sufferings, that He might be a Saviour for ever to bring His children to Himself; and thus He suffered, as the apostle says, the just for the unjust, to bring us to God. He suffered to satisfy His love, not as a punishment to appease the anger of another Divine person. In the sacrifice before us, “ it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord. A symbol this of the offering of interior worship from love, the fire of the soul, on the altar of the heart. II. But secondly, the objects offered up were correspondences of good principles or powers in the mind. The animals used in the sacrifices were lambs, sheep, oxen, goats, turtledoves, and pigeons, and a consideration of the typical character of each will assist us to confirm the truth of our first proposition. The lamb is used in Scripture as the symbol of innocence, and is so expressive of this grace that it is almost a household word for those who are in possession of it. “ I send you forth,” said our Lord, “ as lambs in the midst of wolves.” Sheep are the types of the gentle principles of charity, or sympathising brotherly love. The sheep described by the Lord Jesus in Matthew 25:1-46. were those who had fed the hungry, clothed the naked, visited the sick and the prisoners, and succoured the strangers. Oxen are the types of the dispositions to duty and obedience. It was the animal chiefly devoted to the plough, and ploughing, in the spiritual sense, means the preparation of the soul to receive the knowledge of heavenly things. The goat, whose delight is in leaping from rock to rock, is the symbol of the disposition to regard the truths of faith with great pleasure, which sometimes degenerates into a love of faith only, and then is strongly condemned by the Lord (Ezekiel 34:1-31.; Matthew 25:1-46.). Birds, from their soaring power, are the symbols of thoughts. Turtledoves and pigeons are correspondences of those tender thoughts and yearnings after the heavenly life which the soul has in the early part of its regeneration. The cooing of the turtledove was first heard in the groves of Palestine, on the return of spring. Its sweet sound was the sign of the approach of a brighter and warmer season. When the soul, therefore, is coming to a more genial condition, the sweet thoughts of hope and trust that encourage its advance towards the heavenly state and kingdom are like the soft notes of a God-sent turtledove. All these types, then, of good affections and thoughts, as well as the mode of offering up by fire, abundantly confirm the view we have drawn from tile Holy Word, that the sacrifices were representative of good things and principles dedicated to the Lord in worship, not of punishment for human sin. May I not ask you if you have no spiritual sacrifice to make? Have not the turtledove, or the young pigeon of heavenward thought, begun to make themselves heard within you? Have you no yearnings after a better land? Have you not felt the aspirations after a fuller conformity to the Lord, after greater purity of heart, and greater usefulness on earth? If you have, follow their leadings, and offer them up to the Lord in love. Let the fire glow on the altar of your heart. Acknowledge that these first yearnings for good are from Him. He will not despise the gift, but bless it, as an offering made by fire, a sweet savour unto the Lord. III. We observe that so far from the idea of sacrifices being regarded as symbolical of punishment by the Divine Being, the truth is, that outward sacrifices never were in accordance with the divine command at all, but were mere permissions to serve as types during human darkness and degeneracy. A common idea has been entertained that outward sacrifices are frequently commanded by God, and He originated the Divine arrangement with the Israelites; but this is altogether an error. Sacrifices were prevalent among the nations of the East before God spoke from Sinai at all. Pharaoh told the Hebrews they could sacrifice in his land, before a single law respecting sacrifice was given them (Exodus 8:25). In the Book of Leviticus, where the laws respecting sacrifices are all expressly given, they do not command sacrifices, they only regulate them. The language is, “ If any man of you bring an offering unto the Lord,” as in Leviticus 1:2; “ If his offering be of the flocks” (Leviticus 1:10); “ If the burnt sacrifice for the offering of the Lord be of fowls” (Leviticus 1:14); and so on through the book, evidently implying no command, but regulation. The Israelitish people, like all their neighbours, had sunk from worshipping God in the heart and mind, with those affections and thoughts to which animals are the figures and correspondences, and were only too ready to offer up animals instead of offering up themselves. God only regulated this disposition to be a shadow of a better worship to come. The graces of the heart are what God requires, not the slaughter of animals (see Jeremiah 7:22-23; 1 Samuel 15:22; Micah 6:7-8). Let us never suppose, then, that any sacrifice will be acceptable to Him, instead of that devotion of all the principles of the soul to do His holy will, which is the inward meaning of all the sacrifices. IV. Lastly, To enable us to do this, and thus to return to the order of heaven, and to offer spiritual sacrifices again, the lord himself took human nature upon himself, and purified, perfected, and glorified this, so that all the sacrifices have their highest fulfilment in the lord Jesus Christ, the great high priest and the supreme sacrifice. Now we have seen that in relation to man the sacrifices represent the dedication of the several principles of his nature to the Divine will, by the destruction of selfishness in him, and his consequent regeneration. In our blessed Lord this sanctification of His humanity was far higher; it was the making of it Divine, and thus tile supreme sacrifice. He had the same principles in His humanity which we have in ours, thus He had the innocence represented by the lamb, the charity of which the sheep is the symbol, the obedience typified by the ox, the desire for faith of which the goat is the emblem, the thought and yearnings for the salvation of the human race represented by the turtledoves and young pigeons. As His humanity was from Jehovah interiorly, being the Son of God, but clothed with infirm coverings from His mother, He needed to sanctify and perfect it by a process precisely similar to that by means of which His children are prepared for heaven. (J. Bayley, Ph. D.)Our Lord’ s tenderness in dealing with the offerings of the poor “ Then he shall bring his offering of turtledoves, or of young pigeons.” There is a great deal of tenderness in the Lord’ s way of dealing with the offerings of the poor among men; but there is a great deal of meanness in man’ s way of giving poor offerings to the Lord. The Lord says, If the offering is of the herd, let it be of the best; if the offerer is too poor to bring a bullock, let him take a choice offering from his sheep or his goats; if indeed he has neither herd nor flock, let him bring the best he can find from among his fowls or his pigeons, and the willing spirit shall enlarge the small offering in the sight of the Lord. But man says, My cows are all Alderney or Durham stock; I must hold on to them. My sheep are South Down and Cotesworth; they are needed for wool and mutton. Some of my fowls and pigeons are of fancy breed: I don’ t see how I can let them go. But there is a sickly pigeon, and a chicken with the “ pip.” They’ ll do for an offering. And the close-fisted believer goes up smilingly to the sanctuary, and passes in his shabby offering, with a self-gratulatory likening of his gift to the “ widow’ s mites.” There is a world of beauty in the Lord’ s regard for the circumstances and necessities of His children. There is a shameful perversion, by ungrateful men, of God’ s goodness in His call for offerings according to the means--not according to the meanness--of those who profess to love and serve Him. (H. C. Trumbull.). Leviticus 2:1-16A meat-offering. The meat-offering It is only when we have received Christ in His character of a sacrifice for our sins, that we are in a condition to render ourselves a living sacrifice, so as to be acceptable to God. The meat-offering illustrates the second great step in the process of salvation. I. The Jew, for the substance of his meat-offering, was directed to bring fine flour, or cakes or wafers of fine flour, or fine flour baked on a plate, or fine flour fried in oil, or the firstfruits in advance of the harvest beaten out of full ears dried by the fire. Either wheat or barley would answer; but the requirement reached the very best grain, either whole, as in the case of the firstfruits, or in its very finest and best preparations. Thus are we to offer our very best to the Lord--our bodies and souls, our faculties and attainments--and in the highest perfection to which we can bring them. Holiness is not the mere saying of a few prayers, or the paying of a few weekly visits to the sanctuary, or the giving of a few pennies now and then for the Church or the poor. It is the rendering of fresh grain and fine flour to the Lord, our God and Benefactor. It is the presentation of our entire selves a living sacrifice, holy, acceptable unto God, which is our reasonable service. II. Oil was to be poured upon, or mingled with, the flour of the meat-offering. This was not common oil, but the oil of unction, or holy oil. It was a material used in consecrating, or setting apart. It refers to the Holy Spirit, and the operations of that Spirit in setting apart whom He pleases. It typifies that “ unction of the Holy One,” of which John speaks so largely. No offering of ourselves to God, no true sanctification can occur, without the oil of Divine grace, the principle of holiness and sacred power which is poured upon the believer by the Holy Ghost. III. There was frankincense to be put on it. This circumstance identifies it at once with the burnt-offering, or holocaust. That burnt-offering represented Christ as the Sacrifice for our sins. The frankincense therefore plays the part here of representing the mediation and intercession of the Saviour--the grateful fragrance which comes up before God from the altar of burnt sacrifice. Our consecration to God, even with the gracious operations of the Spirit, could not be acceptable, except through Christ, and the sweet intercessorial perfume which arises from His offering in our behalf. IV. It was to be kept clear of heaven and honey. Leaven indicates corruption. Its principle is a species of putrefaction. It tends to spoil and decay. We must be honest in these sacred things, and in real earnest, and not deal deceitfully with others or with ourselves. But wily keep away honey? Simply because it is a fermenter, a corrupter, and carries in it the principle of putrefaction. And as leaven represents the ugly, offensive, sour elements of depravity, so honey is the emblem of such as are sweet and attractive to the taste--“ the lust of the flesh, and the lust of the eyes, and the pride of life.” Sensual indulgences and worldly pleasures, as well as hypocrisy and malice, will corrupt and destroy our best oblations. V. Salt was to be used in it. What did this mean? Salt is just the opposite of leaven. The one corrupts, the other preserves. The one taints and hastens putrefaction, the other purifies and keeps wholesome. It was the custom in ancient times to ratify and confirm nearly every important bargain or contract by the eating together of the parties. This, of course, required the use of salt as an article invariably present on all such occasions. It thus, or in some other way, came to be regarded as a symbol of agreement and pure abiding friendship. If we are true in presenting ourselves to God, we come into harmony with God. We become His friends, and He our Friend. As we move to Him, He moves to us. As we come to terms with Him, He comes to terms with us. We agree to be His obedient and loving children, and He agrees to be our protecting and loving Father. We give ourselves up to be His people, and He brings Himself down to be our God. But this same salt tells also of a pure, healthful, pervading savour of virtue and grace. It was the principle of savoury purification to the sacrifice; and so the Saviour requires of us to “ have salt in ourselves.” As every Christian is to be a living sacrifice--an accepted oblation unto God, he must comply with the law of sacrifice, and “ be salted with salt” ; that is, made savoury and incorruptible by being pervaded with unfaltering principles of righteousness. VI. Its eucharistic nature. It was not so much a sacrifice as an oblation of praise. Many are the obligations by which we are bound to present ourselves as living sacrifices unto God. Viewed in whatever light, it is our “ reasonable service.” But of all the great arguments which bind and move us to this surrender to our Maker, none stand out with a prominence so full and commanding as that drawn from “ the mercies of God.” We were wrapped up with them in our Creator’ s thought before our life began. They were present, breathing their blessings with our very substance, when we were fashioned into men. Before our appearance in the world, they had been at work preparing many fond affections for our reception, and arranging many a soft cushion to come between this hard earth and our youthful tenderness. They have tempered the seasons for our good, and filled the horn of plenty to make us blessed. Every day is a handful of sunbeams, kindled and cast down by the mercies of God, to gladden the place of our abode, and to light us to the paths of peace. Every night is a pavilion of the same making, set around us to give us rest, whilst God touches His fingers to our eyelids, saying, “ Sleep, My children, sleep.” (J. A. Seiss, D. D.)The meat-offering; or the Father honoured Whereas in burnt-offering Christ is seen glorifying God in His death, in-- I. Meat-offering (or meal-offering, R.V.), the chief feature is Jesus honouring the Father in His life, each alike a “ sweet savour unto the Lord.” The Blessed One must live as man before He could die for men; and here we have the perfect character of the sinless, holy “ Man Christ Jesus” (Acts 10:38; John 9:4). See, then, how the holy life and sacrificial death are inseparably connected; how former must culminate in latter. Hence meat-offering is found constantly in conjunction with “ burnt” and “ peace” offerings (Numbers 15:3-4; Numbers 15:9; Numbers 15:11; Numbers 15:24; Numbers 28:4-5; Numbers 28:12-13; Numbers 28:27-28; Numbers 29:6; Leviticus 7:12), but never with sin or trespass-offerings, each of which shadows forth some aspect of the death, and both are “ sweet savour” offerings. Observe, too, that while life, not death, is the prominent feature in meat-offering, there is a thought of latter in “ memorial” burned upon brazen altar (Leviticus 2:2; Leviticus 2:9; Leviticus 2:16), upon and around which blood had been sprinkled, and on which burnt and peace-offerings were consumed. Hebrew word. Mincha, translated meat-offering, signifies gift or “ present” could any offer to the holy God that would be acceptable save His own “ unspeakable gift” (2 Corinthians 9:15), Jesus? Component parts of meat-offering were most significant.1. Fine flour (Leviticus 2:1; Leviticus 2:4-5; Leviticus 2:7), well sifted, free from every unevenness, coarseness, or speck; or could not have typified Jesus, who was (1 Peter 1:19); every grace alike perfect; perfect evenness of character and temperament; every quality perfectly adjusted and evenly balanced; and this from birth, for He was “ the Holy One of God.” 2. Oil, both mingled with and poured upon (Leviticus 2:4-6). Jesus filled with Spirit from birth (Luke 1:35; Matthew 1:20). Spirit filled the human body that veiled Divinity, imbuing the whole nature with His graces; yet was Jesus “ anointed” for service on earth (Acts 10:38; Isaiah 61:1; Luke 4:18) at His baptism, when Spirit descended and abode upon Him (Luke 3:22; John 1:33-34). Given not “ by measure,” but in sevenfold power (John 3:34; Isaiah 11:2). 3. Frankincense further illustrates this. It was white and fragrant. White betokens purity, innocence; striking characteristics of the Blessed One (John 8:46; 1 Peter 2:22-23). His judge could find “ no cause of death in Him,” and the centurion “ glorified God,” and pronounced the Crucified One a “ righteous man” (Acts 13:28; Luke 23:4; Luke 23:47). Fragrance was what Jesus truly ever shed around, as He spake the words (Son 5:13) and did the works of Him that sent Him (Luke 4:40-44 : John 17:8; John 8:28; John 12:49-50; John 14:10). The name of Jesus “ is as ointment poured forth” (Son 1:3), and when He dwells within, the heart is filled with sweet fragrance--as was the house at Bethany (John 12:3)--and He is to that soul, as to the Father, “ a savour of rest” (Genesis 8:21, mar.); and truly the Father could “ rest” in the love and devotion of His beloved Son. II. “memorial,” burned upon the altar, shows this still more. Fire brings forth more fully the sweetness, and tells of the Father’ s delight in Jesus, and acceptance of that holy, consecrated life of devotion to His service, laid on His altar. Observe, too, that all the frankincense was to be burnt (Leviticus 2:2; Leviticus 2:16; Leviticus 6:15), telling of the special fragrance, intended only for the Father, in whose service He was consumed by zeal (John 2:17), and whom He “ glorified on the earth” (John 17:4; John 13:31). The burning, as before said, seems likewise to point to death, in which the holy life culminated; but no question of judgment because no question of sin, as shown by word used for burning. Still, though judgment is not portrayed in meat-offering, yet is Jesus there seen as “ a Man of sorrows . . . ” (Isaiah 53:3), and such expressions as “ Baken in the oven,” “ in the frying-pan,” “ the firstfruits, green ears of corn dried by the fire,” “ corn beaten out” (Leviticus 2:4; Leviticus 2:7; Leviticus 2:14), surely tell of the grief and sufferings of the Holy One. But the more He was tried, the sweeter the fragrance that ascended, as in all things He showed Himself submissive to His Father’ s will. Observe further-- III. “the salt of the covenant” must not be lacking from the meat-offering (Leviticus 2:13). Salt typified both the incorruption and incorruptibility of our Blessed Lord (Psalms 16:10; Acts 2:27). Salt thus betokens perpetuity. Hence the “ covenant of salt” (Numbers 18:19; 2 Chronicles 13:5) tells of the enduring character of Jehovah’ s “ everlasting covenant ordered in all things and sure” (2 Samuel 23:5-7; Isaiah 55:3). Assured in Jesus--given “ for a covenant . . . ” (Isaiah 42:6; Isaiah 49:8), and Himself “ the Amen” of God’ s covenant promises (Luke 1:72; 2 Corinthians 1:20; Revelation 3:14). Again, see “ speech,. . . with grace seasoned with salt” (Colossians 4:6), exemplified in Him of whom it is written, “ Grace is poured . . . ” (Psalms 45:2). Truly gracious words proceeded out of His mouth (Luke 4:22), but ever seasoned with salt, its pungency, its enduring and incorrupting influence. See how He gave right answers to each, so that no man could “ entangle Him . . . ” (Matthew 2:15-23). The like is enjoined to His people (Colossians 3:16; Mark 9:50), whom He calls “ the salt of the earth” (Matthew 5:13; see Proverbs 12:18); and while He would have them follow His example in this, as in all else, He Himself--the Unchangeable--preserves them from corrupting influences; He would have them pure (1 Peter 1:14-16), “ filled with the Spirit” (Ephesians 5:18), testifying of Jesus, and thus made “ unto God a sweet savour of Christ” (2 Corinthians 2:15). IV. Two things forbidden in meat-offering.1. Leaven. Used in Scripture as type of evil, of false doctrine (Matthew 16:6; Matthew 16:12; 1 Corinthians 5:6-8); hence strictly forbidden in every Levitical type of our Lord. It also indicates sourness of temper and puffing up, not uncommon in man; but impossible in the perfect, spotless “ Man Christ Jesus,” “ the second Man, the Lord from heaven” (1 Corinthians 15:47). 2. Honey. Sweet to taste, but producing sourness afterwards, as sometimes is the case with the words and ways of man; and likewise with Satan’ s tempting baits, by which he seeks to lure men to their destruction; but as impossible as the characteristics of leaven in the God-man of whom the meat-offering is type. Lastly, an important question arises: Who are-- V. Partakers of the meat-offering? Aaron and sons (Leviticus 2:3; Leviticus 2:10; Leviticus 6:16-18). They represent the Church; and the “ Church of God” is to feast on Jesus, “ the Bread of Life” ; to feed on His words (John 6:35; John 6:47-54; John 6:63; Jeremiah 15:16); to meditate on details of holy life of Him who was the Father’ s delight. The “ remnant” of the acceptable “ memorial” burnt upon the altar of the Lord was given to the priests; that is, all that is not specially appropriated to the Father, who joys in the Son, is bestowed for the-sustenance of His people. Further mark, the priests were to feed on the meat-offering “ in the holy place” (Leviticus 6:16), consecrated to the service of God. How can any feed on Jesus in places devoted to the world? (Lady Beaujolois Dent).The meat-offering I. THE .1. Bread, corn, wheat, or barley (1 Chronicles 21:23; Ezekiel 45:13; Ezekiel 45:15). (1) Fine flour, purged from the bran. The pure estate of Christ, and of all Christians, with their services in Him, being purged, as it were, from the bran of natural corruption. (2) Firstfruits see 1 Corinthians 15:20). (3) Ground, sifted, baked, fried, beaten, &c. (see Isaiah 53:5; Colossians 1:24). Ignatius, when about to suffer martyrdom by being devoured of wild beasts, speaks of his body as the Lord’ s corn, which must be ground by their teeth, to be prepared for Him. 2. Oil. This signified in general the Spirit of God in His graces and comforts (Isaiah 61:1), which Spirit Jesus Christ did receive above measure, and from Him all believers do partake of His anointing. There is, and must be, this sacred oil in all our offerings, the influence of the Spirit of God. 3. Frankincense. Signifying the acceptableness unto God of the persons and services of His people, through the mediation and intercession of Jesus Christ. 4. Salt. The perpetuity of the covenant of grace, and the wholesome and savoury carriage and walking of God’ s people. II. The actions to be performed about it.1. It must be brought to the priest. Imports a voluntary act of the offerer, and a making use of Christ for acceptance in all our services and approaches unto God. 2. The priest is to burn the memorial of it upon the altar, before the Lord (see Psalms 20:3; Acts 10:4). 3. The remnant was Aaron’ s and his sons’ . (1) The communion and participation of Christ by all believers (Revelation 1:6; 1 Peter 2:9; John 6:33). (2) Part of the priests’ maintenance. III. The meaning.1. It prefigured and shadowed forth the atonement or expiation of sin by the righteousness of Jesus Christ--both by His sufferings and actings, His active and passive obedience. 2. It signified also the persons of believers, who, through Christ, are sanctified and cleansed to be a pure oblation to God (Isaiah 66:20; Philippians 2:17; 2 Timothy 4:6). 3. It signified those fruits of grace and good works that believers perform, whether towards God or towards man. (1) Prayer.(2) Praise.(3) Holy Communion.(4) Alms. 4. It shadowed forth the acceptance of our persons and services with the Lord (Philippians 4:17-18; Malachi 1:10-11). IV. The additions forbidden. 1. Leaven argues corruption. (1) False doctrine (Matthew 16:6; Matthew 16:11-12).(2) Scandalous and wicked practices (1 Corinthians 5:6-8).(3) Hypocrisy and secret sins (Luke 12:1-2).(4) Promiscuous communion and carnal mixtures in Church society (1 Corinthians 5:6). 2. Honey cloys and loads the stomach, and turns to choler and bitterness. (1) God will be worshipped according to His own institution and command. His will is the rule, though we cannot well see the reason of it. We must not follow any invention of our own, though to our carnal thoughts it seem as sweet as honey, though it seem never so decent, never so orderly. (2) Learn that holy temper and equability of spirit, which becometh saints in all the conditions and vicissitudes they pass through. We must take heed of extremes. There must be neither leaven nor honey; neither too much sour nor too much sweet; neither inordinate sorrow nor inordinate pleasures in the meat-offering of the saints. (3) Some apply it to Christ Himself: that there is in Him, our Meat-offering, no such sweetness which turns to loathing, no such pleasure whereof a man can take too much, no such delight as proves bitter in the latter end. V. The appurtenance of drink-offerings.1. Wine, in typical and allegorical Scriptures, sometimes signifies the joys and consolations of the Holy Ghost. 2. We find the saints pouring out their blood in the cause of Christ, compared to a drink-offering (Philippians 2:27; 2 Timothy 4:6). And so, in a much higher sense, the blood of Christ is represented by wine in the Holy Communion. 3. It shadowed forth the Lord’ s acceptance of His people. (S. Mather.)Homage graced with excellencies I. Every element of worth and attractiveness should concentrate in our worship and service of god. “ Fine flour” --“ oil” --“ frankincense.” By all these combined ingredients a total result would be produced which constituted the offering one “ of a sweet savour unto the Lord.”1. Solitary graces are not despised by Him we worship. 2. Yet worship should he the outflow of all noble affections and aspirations of the soul. 3. Preparation for such a blending of graces in worship is our evident duty. II. Adorable presentations to god secure his gracious appreciation and lavish praise. “ Sweet savour.” “ A thing most holy.”1. No poverty of approval ever repels a fervent worshipper. 2. Offering such excellency of homage, we shall assuredly realise that God is well pleased. III. Excellencies in typical offerings foreshadowed the beauties and worthiness of Jesus.1. The quality of the flour bespeaks the intrinsic excellence of Christ. 2. The pouring oil thereon denotes the anointing of the Spirit. 3. The added frankincense tells of the delightfulness of Christ. (W. H. Jellie.)The meat-offering typical of Christ and His people I. Consider the principal ingredient of it. There were two things of which it consisted, one of which was fine flour. This fine flour was of wheat, as is clear from various accounts we have of this offering.1. This may denote the excellency of Christ: the superior excellency of Him to all others, not only as a Divine person, but as God-man and Mediator; He is preferable to angels and to men. 2. But this meat-offering, being of fine flour, of wheat the choicest of grain, may also denote the purity of Christ: fine flour of wheat being the purest and cleanest of all others. As He is a Divine person, He is a rock and His work is perfect: a God of truth, and without iniquity, just and true is He. As man, His human nature was entirely free from all contagion and corruption of sin: from original taint, as the fine flour of which this meat-offering was, free from all bran, so He was free from the bran of original corruption. Pure and free was He from any iniquity in life: He did none, neither was guile found in His mouth. 3. Moreover, as fine flour of wheat is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life, it may fitly shadow and figure out our Lord Jesus Christ, who is the bread of God, which came down from heaven. The bread of God’ s preparing, the bread of God’ s giving, and the bread which God blesses for the nourishment of His people. Thus this meat-offering, as to the substance of it, being of fine flour of wheat, is a very special and particular representation of our Lord Jesus Christ. 4. It may also, with great propriety be applied unto His people, who are represented in Scripture frequently as wheat. These may be signified hereby, because of their peculiar choiceness; being the excellent in the earth, in whom is the delight of the Lord Jesus Christ, as well as of His Divine Father, whom He has chosen from all others, to be His peculiar people. And they being compared to wheat, may denote also their purity. Not as considered in themselves, but in Christ. II. Consider the things which were to be made use of along with this meat-offering; and the things which were forbidden to be used in it. There were some things to be made use of in it, such as oil, frankincense, and salt. Oil was to be poured upon it, frankincense put thereon, and every oblation was to be seasoned with salt. The oil that was poured upon the meat-offering, or to be mingled with it, may denote, either the grace of God in Christ, or the grace of God communicated to, and bestowed upon His people. Frankincense put upon the meat-offering, may denote either the acceptableness of the Lord Jesus Christ to God and His people, or the acceptableness of His people unto God and to Christ. Salt was another thing that was used in it, which makes food savoury, and preserves from putrefaction, and may denote the savouriness of the Lord Jesus Christ to believers. “ Can that which is unsavoury be eaten without salt?” says Job (Job 6:6). Now Christ, as a meat-offering, is to His people savoury food, such as their souls love: pleasing, delightful, comfortable, refreshing, nourishing, and strengthening. Salt is an emblem of perpetuity. Now this may denote the perpetuity of Christ’ s sacrifice, which always remains; and the perpetuity of Him, as the meat-offering. For He is that meat which endures to everlasting life; and Him has God the Father sealed. And this, as it respects the people of God, may be an emblem of the savour of their life and conversation. There were two things which the Jews were forbidden to use in the meat-offering; the one was leaven, and the other was honey. There was to be no leaven in it. This, as it may respect our Lord Jesus Christ, the Antitype of the meat-offering, may denote His freedom from hypocrisy, and all false doctrines, which were the leaven of the scribes and Pharisees. He is truth itself--the Way, the Truth, and the Life: and the doctrines preached by Him were grace and truth. To apply this to the people of God, as no meat-offering was to be made with leaven, it may denote that they should take heed of communing with profane and scandalous persons. And it may denote that they should be clear of malice and wickedness; they ought to lay aside, as new-born babes, all superfluity and naughtiness. Another thing forbidden in the meat-offering is honey. The reason of this is because it was made use of among the heathens in their offerings, and the people of God were not to walk in their ordinances, but in the ordinances appointed of the Lord. Besides, honey, like leaven, is of a fermenting nature,, and which, when burned, gives an ill smell; and no ill smell was to be in the offering. It was to be, as our text says, “ of a sweet savour unto the Lord” ; which it could not have been if the honey had been in it. Besides, it is of a cloying nature, it causes a loathing when persons eat too freely of it. Now there, is nothing of this to be found in the antitypical Meat-offering, our Lord Jesus Christ. No, the true believer that feeds by faith upon Him, the language of his soul is, “ Lord, evermore give us this bread” ; let me always feed upon this provision. Moreover, honey may be considered as an emblem of sin, and sinful pleasures; which are as a sweet morsel rolled under the tongue of a wicked man, though it proves the poison of asps within him at last: and so denotes unto us, that such who would feed by faith on Christ ought to relinquish sinful lusts and pleasures. As well it may also further denote that the people of God must not expect their sweets without their bitters. They that will live godly in Christ Jesus must suffer persecution of one kind or another. So the passover was to be eaten with bitter herbs as the representation of the same thing. III. As to the composition thereof, and the different manner of dressing this meat-offering. It was to be made of fine flour, made of wheat, beaten out of the husk, and ground; it was to be mingled with oil, kneaded, baked in an oven, fried in pans; or parched by the fire. Now all this may be an emblem of the dolorous sorrows and sufferings of our Lord Jesus Christ. And as it may be applied to the people of God, it may denote not only their separation from others, but the trials and exercises they meet with, which are sometimes called fiery trials. IV. The use that was made of this offering. Part of it was burnt as a memorial unto the Lord, either to put the Lord in mind of His loving-kindness to His people, and of His covenant with them, and promises unto them, to which the allusion is (Psalms 20:3), or to put the offerer in mind of the great sacrifice of Christ, who was to be offered for his sins, and to be a meat-offering to him. And the other part of it was to be eaten by the priests, which shows the care taken by the Lord for the maintenance of the priests, and from whence the apostle argues for the support of the ministers of the gospel (1 Corinthians 9:13-14). And this may denote that such who are made priests unto God by Christ have a right to feed upon Christ, the meat-offering by faith; who is the altar and meat-offering, which none but such have a right to eat of. V. The acceptableness of it. It is said to be “ of a sweet savour unto the Lord,” as Christ’ s sacrifice is said to be (Ephesians 5:2). And so His people also, their persons are an offering of a sweet-smelling savour to God, in Christ; being accepted in Him the Beloved and as are their sacrifices both of prayer and praise. (John Gill, D. D.)The meat-offering The meat-offering (or rather bread-offering, for the word “ meat” has changed its meaning since our translation was made) was an accompaniment of the burnt-offering, and therefore must be looked at in its connection with it. It consisted in the offering of fine flour (Leviticus 2:1), or bread made of fine flour (Leviticus 2:4-5; Leviticus 2:7), with oil and frankincense (Leviticus 2:1), and salt (Leviticus 2:13). Its symbolic meaning is quite obvious. Just as the burnt-offering symbolised the dedication of the man himself to God, with all his powers and faculties, the bread-offering signified the dedication to God of the fruit of his labours, the produce of his industry. In its fullest sense it symbolised the dedication of his life-energy to God in holy obedience. The close association of bread with, life throughout the Scriptures is quite familiar to us, and perhaps our Lord had this offering in mind when He said: “ My meat” (bread) “ is to do the will of Him that sent Me, and to finish His work” (John 4:34). But while in its fullest sense the bread-offering may be understood as symbolising the entire new life which is the result of our dedicating of ourselves to God, its most obvious application is to the dedication of our substance to Him, to whom we have dedicated ourselves. The oil to be poured upon the offering has here its invariable significance of heavenly grace, and the frankincense the devotional spirit in which the offering should be presented. The salt is spoken of as “ the salt of the covenant of thy God” (Leviticus 2:13); and the caution never to allow it to be lacking seems to guard against the danger of supposing that our gifts to the Lord can find acceptance in any other way than through the provisions of the covenant which He has made with us by sacrifice (Psalms 50:5). The things prohibited are equally suggestive with the things enjoined. They are leaven and honey: leaven, the symbol of corruption, and honey, of a sweetness which was in the Hebrew mind especially associated with fermentation. The disposal of the offering was also significant. Part of it was to be burnt upon the altar “ as a memorial” (Leviticus 2:2; Leviticus 2:6): the rest was set apart for use by the priests (Leviticus 2:3). Inasmuch as the priests in these transactions represented the people, while the altar represented God, the idea of fellowship or sharing is here conveyed, as if to suggest the thought that while all our energies and all our substance should be consecrated to God in the first place, the sum is nevertheless in the issue divided between the more sacred and the more personal uses. In the matter of property, for instance, the true idea is not to give a portion to the Lord and to keep the rest for ourselves, but to give all to God; and then, with His approval, to expend so much on personal use, and set aside so much for consumption on the altar. But while The offering is to be thus divided, the frankincense is to be all burnt upon the altar (Leviticus 2:2). The devotional element is for God alone. You have heard, perhaps, of the newspaper writer who, referring to the devotional part of the service in one of the churches in Boston, spoke of his having had the privilege of listening to “ the most eloquent prayer that was ever addressed to a Boston audience.” We are too apt to forget that our prayers are not for Boston audiences or London audiences, but for the audience of Heaven, for the ear of God. The frankincense was all to be burnt upon the altar. (J. M. Gibson, D. D.)The meat-offering First, the meat-offering was one of the offerings commanded by the law of God; it consisted of fine flour, oil, and frankincense. A handful of this flour, with the oil and all the frankincense, was to be burnt by the priest on the altar as an offering to God, the remainder of the flour and oil was to belong to the priest. Afterwards we read of three kinds of meat-offerings, of which the first was baked in an oven, the second in a pan, the third in a frying-pan, which is thought by some expositors not to mean what we call a frying-pan, but a coarse earthen pot in which the poorer sort in the East cook their food. These three kinds of meat-offerings were all of the same materials, but probably different in quantity from one another, as well as in mode of preparation. The meat-offering in the oven was intended as the offering of the rich; that in the pan for the middling class; that in the frying-pan for the poorest sort. God requires an offering from all, both rich and poor, and will accept the offering of the poorest as well as that of the richest. The meat-offering seems to mean the entire giving up of a man, his body and soul, and all he has to God, which follows his believing acceptance of Christ’ s work and sacrifice. The man looks with faith to Christ’ s sacrifice (this is the burnt-offering), this sight of Christ crucified fills all his heart with love and gratitude to his kind and loving Saviour, this causes him to give himself and all that he has to God and His service (this is the meat-offering). The fine flour, probably meant the man’ s self, his property and services. It was not only flour, but fine flour, the best part of the flour, the flour cleansed from bran, dirt, &c. When the believer offers himself to God, he offers that new man which is created in him by the Holy Spirit, and which is most pleasing and precious in God’ s sight through Christ. The remains of sin in the believer are like the bran, dirt, &c., in the flour; these are cleansed out of and destroyed in the believer by the Spirit, and are not offered to God. The oil in the meat-offering probably denoted the Holy Spirit. He was poured without measure on Christ the Head of the Church, and flows down to the skirts of His clothing, so that the meanest believer shares in this Divine oil which adorns and beautifies the soul. Frankincense was also a part of the meat-offering. Now, frankincense was a type of the prayers of Christ and His intercession, by which the sacrifices and services of believers are offered to, and accepted by the Father. Just as man is delighted with the sweet smell of frankincense, so the Father is most delighted with Christ, and His prayers for believers, which are always sweet smelling and fragrant to Him. The man was to offer the whole quantity of the meat-offering, but the priest was only to take a handful of it for the Lord. The part that God took was to be offered up as a memorial, to teach a man that all he had belonged to God, and that He had a right to take the whole, or any part of it He pleased. All the frankincense was to be taken, since the prayers of Christ are all so precious to the Father that not one of them can be left out by Him from His own peculiar offering. All the remainder that was not offered on the altar became most holy. This teaches us that when once we have offered ourselves to the Lord, everything of ours becomes separated from the world and sin, and set apart to God’ s service, and though He returns it to us, yet we must remember that it is most holy, and though it may be used by us, yet it must be used as a most holy thing, and not for ungodly or sinful uses. Secondly, let us consider the two things that were forbidden to be used in meat-offerings, and in most sacrifices. They were(1) leaven; and(2) honey. Leaven is a striking figure of decay and corruption. It is often used in Scripture as a figure of sin, which is the corruption and decay of the soul from the original state of righteousness and holiness in which man was created to a state of ungodliness and wickedness. Any sin, then, wilfully indulged and allowed is the leaven which is positively forbidden to be offered in any of our spiritual sacrifices to God. The second thing forbidden to be offered in the meat-offering was honey. And by honey being forbidden in the sacrifices, we are taught that in all our spiritual sacrifices of praise and prayer and good works and all others, we should carefully avoid set, king the pleasure or gratification of the natural heart, instead of or in addition to God’ s glory and approval. Thirdly, let us observe what was to be put not only in the meat-offering, but in every Jewish sacrifice--that was salt. Whatever else was wanting, the salt was never to be wanting from any sacrifice made to God. By salt is meant grace in Scripture, and that work of the Spirit in the heart which is a fruit and effect of the grace or undeserved love of the Godhead. Just as salt preserves from natural corruption, so the Holy Spirit and His grace preserves from spiritual corruption--that is, the departure of the heart from the love and fear of God. It was not only salt that was to be in the meat-offering and other sacrifices, but the salt of the covenant of thy God. The salt in believers must be the salt of the covenant--the Holy Spirit--not mere human principles of endurance, temperance, philosophy, and virtue. This covenant is the covenant of grace made between the Father and the Son, its object is to give eternal life and blessings to those who are in it, who are all true believers on account of and in consideration of the work of Christ in His life and death. God gives believers the Spirit as the certain mark and sign of the covenant of grace into which He has admitted them through Christ. Lastly, consider the application of this to ourselves. Take heed that there is no leaven, no tolerated, or indulged, or ruling sin in your heart or conduct, or God will abhor and curse your offerings and sacrifices, for the “ sacrifice of the wicked is abomination to the Lord” (Proverbs 15:8). Weakness and sins of infirmity there will always be in all your offerings to God; but the blood of Christ will wash out all these if you go to that fountain. But no sin must be wilfully indulged, or suffered to rule in your heart or life; no sin must be inwardly loved and cherished by you. Take heed also that there is nothing of what the law of God condemns as honey in your offerings to God. Many only seek to please themselves, or to get the praise of men in their service or worship of God; but this is the honey God forbids in the sacrifices. Above all, take heed that you have the Holy Spirit. (C. S. Taylor, M. A.)The meat-offering I. In its contrast to the other offerings. Five points here at once present themselves, which bring out what is distinctive in this offering. The apprehension of these will enable us to see the particular relation which Jesus filled for man as Meat-offering.1. The first point is that the meat-offering was “ a sweet savour.” In this particular it stands in contrast to the sin-offering, but in exact accordance with the burnt-offering. 2. The second point in which the meat-offering differed from the others is seen in the materials of which it was composed. These were “ flour, oil, and frankincense” ; there is no giving up of life here. It is in this particular, especially, that the meat-offering differs from the burnt-offering. Life is that which from the beginning God claimed as His part in creation: as an emblem, therefore, it represents what the creature owes to God. Corn, the fruit of the earth, on the other hand, is man’ s part in creation; as such, it stands the emblem of man’ s claim, or of what we owe to man. What we owe to God or to man is respectively our duty to either. Thus in the burnt-offering the surrender of life to God represents the fulfilment of man’ s duty to God; man yielding to God His portion to satisfy all His claim. In the meat-offering the gift of corn and oil represents the fulfilment of man’ s duty to his neighbour: man in his offering surrendering himself to God, but doing so that he may give to man his portion. Thus the burnt-offering is the perfect fulfilment of the laws of the first table; the meat-offering the perfect fulfilment of the second. Of course, in both cases the offering is but one--that offering is “ the body” of Jesus; but that body is seen offered in different aspects: here in the meat-offering as fulfilling man’ s duty to man. The one case is man satisfying God, giving Him His portion, and receiving testimony that it is acceptable. The other is man satisfying his neighbour, giving man his portion as an offering to the Lord. 3. The meat-offering was “ not wholly burnt.” In this it differed from the burnt-offering. Christ as performing man’ s duty to God--that is, the burnt-offering--was wholly the food of God, wholly put upon His altar, wholly consumed by Him. But Christ as performing His duty to man--that is, the meat-offering--is also man’ s meat, the food of the priests: “ The remnant of the meat-offering shall be Aaron’ s and h s sons’ ; it is a thing most holy of the offerings of the Lord made by fire.” Yet even here He satisfies God. “ A handful, the memorial of the offering,” is put upon the altar to teach us, that even in fulfilling man’ s duty to his neighbour, Christ fulfilled it as “ an offering unto the Lord.” But though God had thus a portion in the meat-offering, it is nevertheless specially the food of man; primarily to be viewed as offered for us to God, but also as given to us, as priests, to feed on. For us, as meat-offering, Jesus fulfilled what was due to man. He did this as our representative, as the substitute of those who trust Him--in this aspect of the offering our souls find peace; here is our acceptance--but this, though securing peace, is but a part of our blessed portion. If Jesus did all this for us, will He not do it to us? As righteous in Him, we still have wants, we need daily food and anointing; and for these as much as for righteousness, we are debtors to His abounding grace. The law is that the priests should be fed at the altar; they may not work for their bread as others. The faithful Israelite is the appointed channel of their subsistence; on his faithfulness, under God, do they depend for their food. Jesus, as the faithful Israelite, will not fail the priests who wait at the altar. Let His priests be but found where they should be, and His offering will be there to feed them. “ He will abundantly bless the provision, He will satisfy His poor with bread.” 4. The fourth point I notice in the meat-offering is, that, though intended for, and for the most part consumed by, man, it was, nevertheless, “ offered unto the Lord.” In the meat-offering the offerer gives himself as man’ s meat; yet this is yielded as “ an offering unto Jehovah.” The offering indeed fed the priests; but it was offered, not to them, but to the Lord. The first Adam took for man not only what was given him, but what God had reserved for Himself. The second Adam gave to God not only God’ s portion, but even of man’ s part God had the first memorial. Jesus, as man, in satisfying man’ s claim on Him, did it as “ an offering unto the Lord.” With us how much even of our graces is offered to man rather than to God. Even in our most devoted service, what a seeking there is, perhaps unconsciously, to be something in the estimation of others: some secret desire, some undetected wish, even by our very service to be greater here. The very gifts of God and the power of His Spirit are sought the better to give us a place in this world. Surely this is one of the reasons why God can trust us with so little, for with His gifts we build up our own name, instead of His name. But how unlike all this to our Master. 5. In the last place, the contrast between the meat-offering and “ the offering of firstfruits at Pentecost.” The distinction is stated in the twelfth verse--“ As for the oblation of the firstfruits, ye shall offer them unto the Lord, but they shall not be burnt on the altar for a sweet savour.” The contrast is this--the meat-offering was a sweet savour: the oblation of firstfruits, though very like the meat-offering, was not so. For the key to this we must turn to chap. 23., where the law respecting “ the oblation of firstfruits” is given to us. In that chapter we have a list of the feasts. First in order comes the Passover, on the fourteenth day at even; then the wave-sheaf of firstfruits, on the morrow after the Sabbath; and then, fifty days after, the oblation of the firstfruits on the day of Pentecost. The “ sheaf of firstfruits,” on the morrow after the Sabbath, might be burnt to the Lord as a sweet savour; but “ the oblation of the firstfruits” at Pent cost might not be burnt on the altar. The reason for this distinction is found in the fact that “ the sheaf of firstfruits” was unleavened, while “ the oblation of firstfruits” at Pentecost was mixed and made with leaven. The typical application of all this is too obvious to need any comment. Christ, our Passover, was sacrificed for us, and sacrificed on the predetermined day. Then “ on the morrow after the Sabbath,” the next ensuing Sabbath, that is, on the appointed “ first day of the week,” Christ “ rose from the dead, and became the firstfruits of them that slept.” In Him there was no sin, no leaven; He was in Himself a sweet savour to Jehovah. With this offering, therefore, no sin-offering was coupled; it was offered only with a burnt-offering and meat-offering. But fifty days after this, “ when the day of Pentecost was fully come,” the Church, typified by the leavened oblation of firstfruits, is offered unto the Lord: for we, as well as Jesus, are firstfruits; “ we are,” says James, “ a kind of firstfruits of His creatures.” But this offering, having sin in it, being “ mixed with leaven,” could neither stand the test of the fire of the altar, nor be an offering made by fire of a sweet savour unto the Lord. Yet it was to be both offered and accepted--“ Ye shall offer it, but it shall not be burnt.” And why, and how, was this leavened cake accepted? Something was offered “ with it,” for the sake of which the leavened firstfruits were accepted. They offered with the leavened bread a burnt-offering, a meat-offering, a peace-offering, and a sin-offering; for leaven being found in the oblation of firstfruits, a sin-offering was needed with it. And the priest waved all together: “ the priest shall wave them with the bread of the firstfruits for a wave-offering before tile Lord.” The Church comes with Christ before God; it is offered with all the value of His work attached to it. II. In its different grades or varieties. These are three in number, and represent the different measures of apprehension with which a saint may see Jesus in any of His relations.1. The first contrast is, that while in the first grade each article of the materials is enumerated, the second describes the offering more generally as “ unleavened wafers anointed.” The import of this distinction is at once and easily discoverable. How many saints are there, who, in thinking or speaking about Jesus, can fully assert that He is “ unleavened,” who know anti believe He is sinless, while yet they cannot see all His perfectness. But absence of evil, the being without leaven, is a lower thought than the possession of perfect goodness. We can say, “ He did no sin, neither was guile found in His mouth,” long before we can tell what was in Him, and the way in which He spent it all for others. 2. A second point of contrast between the different grades of the meat-offering is too remarkable to be omitted. In the first class it is observed that the offerer himself takes the memorial for God out of the offering; in the second, the priest is said to take it; while in the last class--“ in the dried ears” --no mention is made who takes it. The difference is obvious and instructive. The one view shows Christ in His person as offerer, the other in His appointed office as the priest. The first, Christ as offerer personally giving to God, is a higher view than Christ offering as priest officially. The latter view loses, at least, one precious object in the precious offering of Jesus; the office is indeed seen, but the person of the Lord quite lost sight of. 3. But there is a third contrast, and one which may be more generally apprehended, between the first class of the meat-offering and tile others. In the first class Christ’ s offering is seen as flour: He is “ the fine flour” bruised. In the other classes this particular is almost merged: He is rather bread, either “ loaves” or “ wafers.” The distinction here is very manifest. We may see Jesus as our “ bread,” or even as God’ s bread, without entering into the thoughts which are suggested by the emblems of “ fine flour” and “ frankincense.” The perfect absence of all unevenness, and the deep bruisings which He endured that He might satisfy us; the precious savour also of the offering, only more fragrant when tried by fire; these are not our first views of Jesus; for as they are the most perfect apprehensions, so are they generally the last. 4. The difference between the first class of the meat-offering and the third is even more striking and manifest; this latter offering giving us a thought of Christ as “ firstfruits,” the first sheaf of the ripening harvest, rather than the bread already prepared for food, or the fine flour as seen in the first grade. (A. Jukes.)The meat-offering The meat-offering (so called by our translators because the greater part of it was used for food) represents the offerer’ s person and property, his body and his possessions. The mercies of God constrain him to give up all he has to the Lord. The meat-offering was generally, or rather always, presented along with some animal sacrifice, in order to show the connection between pardon of sin and devotion to the Lord. The moment we are pardoned, all we are, and all we have, becomes the property of Christ. A type that was to represent this dedication of body and property was one that behoved to have no blood therein; for blood is the life or soul which has been already offered. This distinction may have existed as early as the days of Adam. When God instituted animal sacrifice to represent the atonement by death He probably also instituted this other sort; the fact of this latter existing, and its meaning and use being definitely understood, would tend to confirm the exclusive use of animal sacrifice when atonement was to be shown forth. Cain’ s offering of firstfruits might have been acceptable as a meat-offering, if it had been founded upon the slain lamb, and had followed as a consequence from that sacrifice. This meat-offering was presented daily, along with the morning and evening sacrifice, teaching us to give all we have to the Lord’ s use, not by irregular impulse on particular exigencies, but daily. But we have still to call attention to the chief application of this type. It shows forth Christ Himself. And indeed this should have been noticed first of all, had it not been for the sake of first establishing the precise point of view in which this type sets forth its object. We are to consider it as representing Christ Himself in all His work of obedience, soul and body. And if it represent Christ, it includes His Church. Christ and His body, the Church, are presented to the Father, and accepted. Christ, and all His possessions in heaven and earth, whether possessions of dominion or possessions in the souls of men and angels, were all presented to, and accepted by the Father. Let us now examine the chapter in detail. The meat-offering must be of fine flour--the fine wheat of Palestine, not the coarser “ meal,” but the fine, boiled and sifted well. It must in all cases be not less than the tenth of an ephah (Leviticus 5:11); in most cases far more (see Numbers 7:13). It was taken from the best of their fields, and cleansed from the bran by passing through the sieve. The rich seem to have offered it in the shape of pure fine flour, white as snow, heaping it up probably, as in Numbers 7:13, on a silver charger, or in a silver bowl, in princely manner. It thus formed a type, beautiful and pleasant to the eye, of the man’ s self and substance dedicated to God, when now made pure by the blood of sacrifice that had removed his sin. For if forgiven, then a blessing rested upon his basket and his store, on the fruit of his body, and the fruit of his ground, the fruit of his cattle, and the increase of his kine (see Deuteronomy 28:3-6). Even as Jesus, when raised from the tomb, was henceforth no more under the curse of sin; but was blessed in body, for His body was no longer weary or feeble; and blessed in company, for no longer was He numbered among transgressors; and blessed in all His inheritance, for “ all power was given Him in heaven and in earth.” The oil poured on the fine flour denoted setting apart. It was oil that was used by Jacob at Bethel in setting apart his stone pillow to commemorate his vision; and every priest and king was thus set apart for his office. Oil, used on these occasions, is elsewhere appropriated to mean the Spirit’ s operation--the Spirit setting apart whom He pleases for any office. The frankincense, fragrant in its smell, denoted the acceptableness of the offering. As a flower or plant--the rose of Sharon or the balm of Gilead--would induce any passing traveller to stoop down over them, and regale himself with their fragrance, so the testimony borne by Christ’ s work to the character of Godhead brings the Father to bend over any to whom it is imparted, and to rest over him in His love. The Lord Jesus says to His Church, in Son 4:6, “ Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and the hill of frankincense.” This spot must be the Father’ s right hand. In like manner, then, it ought to be the holy purpose of believing souls who are looking for Christ, to dwell so entirely amid the Redeemer’ s merits, that, like the maidens of King Ahasuerus (Esther 2:12), they shall be fragrant with the sweet odours, and with these alone, when the bridegroom comes. When Christ presented His human person and all He had, He was, indeed, fragrant to the Father, and the oil of the Spirit was on Him above His fellows (see Isaiah 61:1; Psalms 45:7; Hebrews 9:14). And equally complete in Him is every believer also. Like Jesus, each believer is God’ s wheat--His fine flour. (A. A. Bonar.)Christ the true Meat-offering That Christ is the true Meat-offering is manifest from its materials. These clearly represent features of character found nowhere else but in Him. In the bruising of the corn necessary to the formation of the flour--the baking of the cakes or wafers in the second division of the offering--the scorching of the green ears of corn in the oblation of the firstfruits--in each of these particulars we have a type of His sufferings, who was “ bruised for our iniquities,” and by whose stripes we are healed. For, while the meat-offering chiefly directs our attention to Christ in life, exhibiting a faultlessness of character to be seen in none else, it does not step short of the Cross. True, no life was taken, it was a bloodless sacrifice. It was, however, burned upon the altar (not the altar of incense, but of burnt-offering), and was usually, and I am inclined to think always--accompanied by an animal sacrifice. Does not this prove how closely in its typical application this offering is connected with those which more especially set forth Christ as making atonement in death? It is, in fact, but another aspect of the great sacrificial work of Christ--a work, to the accomplishment of which the unblemished life of the Saviour was as needful as His death. “ Full of grace and truth” ; the unction of the Holy Ghost, the oil, was ever, and without measure, upon Him. Every incident in His precious life was redolent with the fragrant frankincense; whilst the healthful savour of the salt impregnated everything He did and said. No corrupting leaven! no mere superficial honey-like sweetness characterised the conduct and conversation of the “ Anointed Man.” View Him under what circumstances you will, whether in the society of those by whom He was loved, or surrounded with men who went about to kill Him, He is ever the pure, perpetual Meat-offering. True, while we are in the flesh, neither our conduct nor our gifts can fully answer to the pure, unleavened Meat-offering. God has, however, provided a perfect offering in Jesus to supply our lack, to ascend as a sweet-smelling savour for us. Yet, as we are exhorted to be like Jesus in being “ whole burnt-offerings,” presenting “ our bodies living sacrifices, holy and acceptable unto God,” so must we seek to imitate Him in the purity and perfectness of His walk as our Meat-offering. (F. H. White.)The meat-offering 1. Its main material is flour. Earth yields the grain; repeated blows thresh it from the husks; the grinding mill reduces it to powder. This thought glides easily to Christ. He stoops to be poor offspring of poor earth. And then what batterings assail Him! 2. The quality of the flour is distinctly marked. It must be fine. All coarseness must be sifted out. No impure speck may stain it. See the lovely beauties of the Lord. His charms bring comfort to the anxious soul. 3. Oil is added (Leviticus 2:3). Emblem of the Spirit’ s grace. 4. Frankincense is sprinkled on the mass. And is not Christ the incense of delight, in heaven, in earth? The precious merits of His work regal each attribute of God. He brings full honour to their every claim. He, too, is perfume to His people’ s hearts. Say, ye who know Christ Jesus, is not His name “ as ointment poured forth” ? 5. No leaven and no honey may be brought. The first is quick to change and taint the meal. It rapidly pervades. It casts a savour into every part. Hence it is evil’ s emblem. For sin admitted will run wildly through the heart. Its course pollutes. The latter is must luscious to the palate. But is it harmless? Nay, it soon proves a sickening and fermenting pest. Its sweetness tempts. But bitterness ensues. Here is a symbol of sin’ s flattering bait. 6. But salt must be infused. Its properties repel corruption and defy decay. Where it is sprinkled freshness lives. At its approach time drops its spoiling hand. Again behold the Lord. His essence and His work are purity’ s bright blaze. 7. The use of the meat-offering. A part is cast upon the altar’ s hearth. The fire enwraps it in devouring folds. It is the prey of the consuming blaze. The burning meal exhibits Jesus in the furnace of keen anguish. What awe, what peace live in this wondrous sight! The meat-offering had further use. The remnant “ shall be Aaron’ s and his sons’ : it is a thing most holy of the offerings of the Lord made by fire.” Here is another view of Christ. It shows most tender and providing love. The gospel truth is bread of life to hungry souls. They, who serve Christ, sit down at a rich board. A feast is spread to nourish and regale. Christ gives Himself--heaven’ s richest produce--as substantial food. (Dean Law.)The meal offering Israel’ s bodily calling was the cultivation of the ground in the land given him by Jehovah. The fruit of his calling, under the Divine blessing, was corn and wine, his bodily food, which nourished and sustained his bodily life. Israel’ s spiritual calling was to work in the field of the kingdom of God, in the vineyard of his Lord; this work was Israel’ s covenant obligation. Of this, the fruit was the spiritual bread, the spiritual nourishment, which should sustain and develop his spiritual life. (J. H. Kurtz, D. D.)The offering of consecrated labour In the meal-offering we are reminded that the fruit of all our spiritual labours is to be offered to the Lord. This reminder might seem unneedful, as indeed it ought to be; but it is not. For it is sadly possible to call Christ “ Lord,” and, labouring in His field, do in His name many wonderful works, yet not really unto Him. A minister of the Word may with steady labour drive the ploughshare of the law, and sow continually the undoubted seed of the Word in the Master’ s field; and the apparent result of his work may be large, and even real, in the conversion of men to God, and a great increase of Christian zeal and activity. And yet it is quite possible that a man do this, and still do it for himself, and not for the Lord; and when success comes, begin to rejoice in his evident skill as a spiritual husbandman, and in the praise of man which this brings him; and so, while thus rejoicing in the fruit of his labours, neglect to bring of this good corn and wine which he has raised for a daily meal-offering in consecration to the Lord. And so, indeed, it may be in every department of religious activity. But the teaching of the meal-offering reaches further than to what we call religious labours. For in that it was appointed that the offering should consist of man’ s daily food, Israel was reminded that God’ s claim for full consecration of all our activities covers everything, even to the very food we eat. The New Testament has the same thought (1 Corinthians 10:31). And the offering was not to consist of any food which one might choose to bring, but of corn and oil, variously prepared. That was chosen for the offering which all, the richest and the poorest alike, would be sure to have; with the evident intent that no one might be able to plead poverty as an excuse for bringing no meal-offering to the Lord. From the statesman who administers the affairs of an empire to the day-labourer in the shop, or mill, or field, all alike are hereby reminded that the Lord requires that the work of every one shall be brought and offered to Him in holy consecration. And there was a further prescription, although not mentioned here in so many words. In some offerings barley-meal was ordered, but for this offering the grain presented, whether parched, in the ear, or ground into meal, must be only wheat. The reason for this, and the lesson it teaches, are plain. For wheat in Israel, as still in most lands, was the best and most valued of the grains. Israel must not only offer unto God of the fruit of their labour, but the best result of their laborers. Not only so, but when the offering was in the form of meal, cooked or uncooked, the best and finest must be presented. That, in other words, must be offered which represented the most of care and labour in its preparation, or the equivalent of this in purchase price But, in the selection of the materials, we are pointed toward a deeper symbolism, by the injunction that, in certain cases at least, frankincense should be added to the offering. But this was not of man’ s food, neither was it, like the meal and cakes and oil, a product of man’ s labour. Its effect, naturally, was to give a grateful perfume to the sacrifice, that it might be, even in a physical sense, “ an odour of a sweet smell” The symbolical meaning of incense, in which the frankincense was a chief ingredient, is very clearly intimated in Scripture (see Psalms 141:2; Luke 1:10; Revelation 5:8). The frankincense signified that this offering of the fruit of our labours to the Lord must ever be accompanied by prayer; and further, that our prayers, thus offered in this daily consecration, are most pleasing to the Lord, even as the fragrance of sweet incense unto man. But if the frankincense, in itself, had thus a symbolical meaning, it is not unnatural to infer the same also with regard to other elements of the sacrifice. Nor is it, in view of the nature of the symbols, hard to discover what that should be. For inasmuch as that product of labour is selected for the offering, which is the food by which men live, we are reminded that this is to be the final aspect under which all the fruit of our labours is to be regarded; namely, as furnishing and supplying for the need of the many that which shall be bread to the soul. In the highest sense, indeed, this can only be said of Him who by His work became the Bread of Life for the world, who was at once “ the Sower” and “ the Corn of Wheat” cast into the ground; and yet, in a lower sense, it is true that the work of feeding the multitudes with the bread of life is the work for us all; and that in all our labours and engagements we are to keep this in mind as our supreme earthly object. And the oil, too, which entered into every form of the meal-offering, has in Scripture a constant and invariable symbolical meaning. It is the uniform symbol of the Holy Spirit of God. Hence, the injunction that the meal of the offering be kneaded with oil, and that, of whatever form the offering be, oil should be poured upon it, is intended to teach us that in all work which shall be offered so as to be acceptable to God, must enter, as an inworking and abiding agent, the life-giving Spirit of God. It is another direction, that into these offerings should never enter leaven. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Leviticus 2:13 Season with salt. Salt for sacrifice If you will read the chapter through you will note that other things were needed in connection with the sacrifices of the Israelites. Their sacrifices were of course imperfect. Even on the low ground which they occupied as emblems they were not complete; for you read, in the first place, that they needed frankincense; God did not smell sweet savour in the bullock, or the ram, or the lamb, unless sweet spices were added. What does that teach us but that the best performances of our hands must not appear before His throne without the merit of Christ mingled therewith? Another thing that was enjoined constantly was that they should bring oil; and oil is ever the type of the blessed Spirit of God. What is the use of a sermon if there is no unction in it? What is prayer without the anointing that cometh of the Holy Spirit? What is praise unless the Spirit of God be in it to give it life, that it may rise to heaven? That which goes to God must first come from God. Then came a third requisite, namely, salt. If you read the preceding verses you will see that the Lord forbids them to present any honey. “ No meat-offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire. As for the oblation of the firstfruits, ye shall offer them unto the Lord: but they shall not be burnt on the altar for a sweet savour.” Ripe fruits were full of honey, full of sweetness; and God does not ask for sweetness, He asks for salt. I. It appears, then, that salt was the symbol of the covenant. When God made a covenant with David, it is written, “ The Lord gave the kingdom to David for ever by a covenant of salt” --by which was meant that it was an unchangeable, incorruptible covenant, which would endure as salt makes a thing to endure, so that it is not liable to putrefy or corrupt. “ The salt of the covenant” signifies that, whenever you and I are bringing any offering to the Lord, we must take care that we remember the covenant.1. We want this salt of the covenant in all that we do, in the first place, to preserve us from falling into legality. He that serves God for wages forgets the word--“ The gift of God is eternal life.” If you forget that you are under a covenant of pure grace, in which God gives to the unworthy, and saves those who have no claim to covenant blessing, you will get on legal ground; and, once on leg d ground, God cannot accept your sacrifice. 2. The covenant is to be remembered also that it may excite gratitude. Whenever I think of God entering into covenant that He will not depart from me, and that I shall never depart from Him, my love to Him overflows. Nothing constrains me to such activity and such zeal in the cause of God as a sense of covenant love. Standing on covenant ground we feel consecrated to the noblest ends. 3. This tends to arouse our devotion to God. When we remember that God has entered into covenant with us, then we do not do our work for Him in a cold, dead way; neither do we perform it after a nominal sort; for we say, “ I am one of God’ s covenanted ones.” II. But, secondly, salt is the token of communion. In the East, especially, it is the token of fellowship. When an Oriental has once eaten a man’ s salt, he will do him no harm. Whenever you are attempting to serve God, take care that you do it in the spirit of fellowship with God. III. But salt is the emblem of sincerity. “ With all thine offerings thou shalt offer salt.” There must be an intense sincerity about all we do towards God. IV. Lastly, salt is the type of purifying power; and with all our sacrifices we have need to bring a great deal of this salt. The salt eats into the meat; it drives away corruption; it preserves it. If we come before God with holy things while we are living in sin we need not deceive ourselves, we shall not be accepted. If there be any man, of whom it can be said that he is a saint abroad and a devil at home, God will estimate him at what he is at home, and not at what he is abroad. He may lay the sacrifice upon the altar, but if it is brought there with foul hands and an unholy heart, God will bare nothing to do with it. “ Without holiness no man can see the Lord,” and, certainly, without holiness can no man serve the Lord. We have our imperfections; but known and wilful sin God’ s people will not indulge. (C. H. Spurgeon.)“ Salt of the covenant” Eating salt together is in the East a pledge of amity and friendship. Hence the “ covenant of salt” was an indissoluble pact; and “ salted with the salt of the palace” (Ezra 4:14) meant not maintenance, but the sign of faithfulness to the king. Salt was used in the sacrifices and offerings of the Israelites, probably with the same idea of honour and fidelity. (G. Deane.)Salt to be included in all offerings This salt indicates corruption removed and prevented; and in the case of the meat-offering, it is as if to say, “ Thy body and thy substance are become healthy now” ; they shall not rot. They are not like those of the ungodly in James 5:2, “ Your riches are corrupted.” There is a blessing on thy body and thy estate. And next it intimates the friendship (of which salt was a well-known emblem) now existing between God and the man. God can sup with man, and man with God (Revelation 3:18). There is a covenant between him and God, even in regard to the beasts of the field (Job 5:23), and fowls of heaven (Hosea 2:18). The friendship of God extends to His people’ s property; and to assure us of this He appoints the salt in the meat-offering, the offering that especially typified their substance. How comforting to labouring men! how cheering to careworn merchants if they dedicate themselves to God; He is interested in their property as much as they themselves are! “ Who is a God like unto Thee!” But more; “ with all thine offerings thou shalt offer salt,” declared that the sweet savour of these sacrifices was not momentary and passing, but enduring and eternal. By this declaration He sprinkles every sacrifice with the salt of His unchanging satisfaction. And “ the covenant by sacrifice” (Psalms 50:5) is thus confirmed on the part of God; He declares that He on His part will be faithful. (A. A. Bonar.). Leviticus 3:1-17A sacrifice of peace-offering.The peace-offering The word peace in the language of the Scriptures, has a shade of meaning not commonly attached to it in ordinary use. With most persons it signifies a cessation of hostilities, harmonious agreement, tranquillity, the absence of disturbance. But in the Scriptures it means more. Its predominant import there is, prosperity, welfare, joy, happiness. The original Hebrew word includes both these meanings. The old Greek version renders it by terms which signify a sacrificial feast of salvation. We may, therefore, confidently take the peace-offering as a joyous festival, a solemn sacrificial banqueting, illustrative of the peace and joy which flows to believers from the atoning work of our Lord Jesus Christ, and our sanctification through His blood and Spirit. Religion is not a thing of gloom, but of gladness. I. The peace-offering was a bloody offering. Everything in Christian life, justification and sanctification, the forgiveness of our sins, and the acceptableness of our services, our hopes, and our spiritual festivities, run back into Christ’ s vicarious sufferings, as their fountain and foundation. This is the centre from which all Christian doctrine, and all Christian experience, radiates, and into which it ultimately resolves itself. Without this, Christianity dwindles down into a cold and powerless morality, with no warming mysteries, no animating sublimities, no melting affections, no transforming potencies. Without this, the soul languishes like a plant excluded from the sunshine, or flourishes only in its own disgrace. If we would have a feast of fat things, the provision must come from the altar of immolation. II. The peace-offering comes after the meat-offering. We must present the “ fine flour” of our best affections, and the fresh firstfruits of uncorrupted obedience, before we can come to feast upon the rich provisions of the altar. We mast surrender ourselves to God, and give up to Him in a “ covenant of salt” before we can taste of the “ peace-offering,” or be happy in the Lord. III. The peace-offering was so arranged that the most inward, the most tender, and the most marrowy part of the sacrifice became the Lord’ s part. The inner fat of the animal, the kidneys, the caul of the liver, and, if a sheep, the great fatty outward appendage, were to be burned on the altar, a sweet savour unto the Lord. God must be remembered in all our joys. Especially when we come to praise and enjoy Him, and to appropriate to our hearts the glad provisions of His mercy, must we come offering to Him the inmost, tenderest, and richest of our soul’ s attributes. It was thus that Jesus was made a peace-offering for us. And as He devoted every rich thought, every strong emotion, for us, we must now send back the same to Him without stint or tarnish. We may love our friends; but we must love Christ more. We may feel for those united to us in the bonds of domestic life; but we must feel still more for Jesus and His Church. We may be moved with earthly passions; but the profoundest and best of all our emotions must be given to the Lord. The fat, the kidneys, and the most tender and marrowy parts are His. IV. The peace-offerings were sacrifices of gratitude and praise--a species of joyous, thankful banquetings. When the Jew came to make a peace-offering, it was with his heart moved and his thoughts filled with some distinguished mercy. The true Christian has been the subject of wonderful favours. He has had deliverance wrought for him, to which he may ever refer with joyful recollection. He considers the length, and breadth, and depth, and height of that love which thus interposed for his rescue--the mighty woes which the Lord endured for him--the secure ground upon which he now stands in Christ Jesus--and his soul overflows with tremulous gladness. He is melted, and yet is full of delight. He is solemnly joyous. What to say or do he hardly knows. He weeps, and yet exults while he weeps. The whole thing to him becomes a feast of profoundly solemn joy, in which he would gladly have all the world to participate. V. But the feasting of the peace-offering was on sacred food. The people might have feasts at home, and have other banquets; but they were not peace-offerings. And so the Christian may have feasts and viands apart from the sacred food furnished directly from Christ. There is much virtuous enjoyment in this world of a merely secular sort, from none of which does Christianity exclude us. But all these are mere home-feasts on common viands. The food that was eaten in the joyous feast of the peace-offering fell from the altar. It was holy. No defiled person or stranger was allowed to touch it or to partake of it. And so, superadded to the common joys of ordinary life, the Christian has a feast with which the stranger dare not meddle--a feast of fat things, of which the pure only, can taste--a banquet of holy food proceeding directly from the altar at which His sacrifice was made. Let us briefly review some of the faithful Christian’ s peculiar joys. Let us follow him a little into the sources of his consolation, and see of what sort his feast is.1. First of all is the great and cheering conviction of his heart that there is a God; that the universe is not an orphan, but has a righteous, almighty, and loving Father, who sees all, and provides for all, and takes care of all. 2. The next is the joyous light that shines upon him from God’ s revelation, relieving his native perplexities, comforting his heart, filling him with pleasant wisdom, and kindling radiance along all his path. Here the riddle of life is explained to him, his duty made plain, and his conscience put to rest. 3. Along with these are the gifts and graces of a present redemption. 4. And beyond all present experiences, he is authorised to look forward to still higher and greater things in the future, (J. A. Seiss, D. D.)The peace-offerings I. Their nature. They were sacrifices of thanksgiving, whereby the godly testified their gratitude to God for the benefits received from Him. II. The difference between them and other sacrifices.1. Generally they were thus distinguished from other sacrifices, which are afterward prescribed (Leviticus 4:5), because these were voluntary, the other necessary and commanded; and the peace-offerings were never offered alone, but always joined with other sacrifices, showing that the godly should begin always with giving of thanks. 2. Herein it also differs from the holocaust, which might be of birds; but so were not the peace-offerings, because they were to be divided; so could not the holocaust of birds (Leviticus 1:17). 3. The holocausts, which were of beasts, were only of the males, but the peace-offerings might be either males or females, because this kind of sacrifice was not so perfect as the other. III. Why the peace-offerings were confined to these three kinds--oxen, sheep, goats.1. All these were a figure of Christ, who indeed was that Peace-offering whereby God is reconciled to us: the ox resembled His fortitude; the sheep His innocence; the goat, because He took our flesh, like unto sinful flesh. 2. Some apply them to the divers qualities of the offerers: the ox signifying the workers and keepers of the law; the sheep, the simple; the goats, the penitent. 3. But the true reason why these beasts are prescribed only for peace-offerings, not turtledoves or pigeons, as in the burnt-offerings, is because they could not rightly declare their gratitude to God in giving things of no value. IV. What blemishes and other impediments were to be avoided. The impediments which made the beasts unfit for sacrifice were either general in respect of the kind, or particular in regard of the thing offered.1. For the kind. Some were both unlawful for meat and sacrifice (chap. 11:3), others for sacrifice but not for meat (Deuteronomy 14:4). 2. The particular impediments were either intrinsical in the things themselves, or extrinsical without. (1) The inward defects were such as made them altogether unfit for any kind of sacrifice, as if they were blind, broken, scabbed, &c. (2) The external impediments were such as came by touching any unclean thing. V. Why the fat, as of the belly, kidneys, and liver, was set apart for sacrifice.1. Generally hereby is signified that all our carnal desires are to be mortified by the fire of the Spirit. 2. More particularly by the fat which covereth the inward parts where the heart is, the seat of anger is insinuated, that we should temper our wrath; and by the kidneys and reins, wherein is the strength of lust, carnal concupiscence; and by the liver the fountain of heat, the gluttonous desire, may be understood all which must be sacrificed unto God. Hereunto the signification of the Hebrew word here used agreeth; for chelaioth, the kidneys, is derived of Calah, desire. 3. And further, because the fat is of its own nature, without sense, and so signifieth the hardness of the heart, which is the cause of unbelief: hereby they were admonished to remove and take away all hardness of heart. VI. Whether it were required generally in all sacrifices that blood should be sprinkled on the altar. AS there was difference in the end, use, and manner of sacrifices, for some were only for the honour of God, as the burnt-offerings; some for the benefit of the offerer, either for obtaining of some benefit, or giving thanks for some benefit received, as the peace-offerings, or for expiation of sin, so there was difference in the sprinkling and offering of the blood; yet because in all sacrifices there was some relation unto the expiation of some sin, there was an oblation of blood in all sacrifices, &c.; and so the apostle saith that in the “ law without effusion of blood, there was no remission,” whereof this reason is given because the life is in the blood, and therefore the Lord gave the blood for the expiation of their souls (Leviticus 17:11), that whereas they themselves had deserved to die for their sins. VII. Of the manner and order of the peace-offerings.1. The priest killed the beast, sprinkled the blood, flayed it, and took out the inwards. 2. Then he cut the flesh in pieces, and separated the breast and right shoulders with the inwards, and put them into the owner’ s hands. 3. Then the priest put his hands under the owner’ s, and waved all before the Lord; if many Joined in one oblation, one waved for all, the women waved not, but the priest, unless in the offering of jealousy (Numbers 5:1-31.), and of a Nazarite (Numbers 6:4). After he salted the inwards, and laid them on the altar, and the priest had the breast and right shoulder, the owner the rest; but the priest was not to have his part until the Lord were first served and the inwards burnt. VIII. What became of the remainder of the peace-offerings which was not burnt on the altar. Though it be not here expressed, yet it may be gathered out of other places that the priests had part, and the offerer that brought it had his portion also, so then some sacrifices there were of the which nothing remained, as the burnt-offerings.1. In some other, the part which remained was to be eaten only among the males of the children of Aaron; and they were the sin-offerings (Leviticus 6:18). 2. But the heave-offerings and shake-offerings, as the shoulder and breast, were lawful to be eaten, not only by the males and sons of the priests, but by their daughters also (Numbers 18:17). 3. But in the peace-offerings there was greater liberty, for of them they which brought the offering might eat (Proverbs 7:14). (A. Willet, D. D.)The peace-offering; or, fellowship with the Father and the Son I. In the peace-offering we have a beautiful type of the making and bestowing peace, and thereby admitting to “ fellowship with the Father and with His Son Jesus Christ” ; one of the most blessed privileges resulting to the Lord’ s people from His death. The peace-offering being the central one of the five, as set forth in the opening chapters of Leviticus, seems to tell us that peace was the central object of the Father’ s loving purpose when He gave His Son. His desire and design was to give His people peace. We see it as regards Israel of old (Leviticus 26:6; Numbers 6:26; 1 Chronicles 22:9), and no less in the gospel dispensation (Luke 2:14), for “ when we were enemies we were reconciled . . . ” (Romans 5:10). In the burnt-offering His people are seen as accepted worshippers; in the peace-offering both as participating in the personal result to offerer of previous offerings, and feeding on what delights the heart of God, typified by portions consumed by fire on the altar. II. Male or female (Leviticus 3:1; Leviticus 3:6) were permitted in peace-offering, not male only, as in burnt-offering, which, pertaining to God alone, must be what was esteemed the highest order of offering; while in peace-offering man had a large portion, and this may account for the distinction. Some think the alternative of “ male or female” indicates greater or less appreciation, estimation, or enjoyment of Christ by the worshipper; female perhaps implying deeper love, male stronger devotion. Others take it as showing how God, in His grace and love, would give every facility for approaching Him in and through Christ. And again, as the laying on of offerer’ s hand (Leviticus 3:2; Leviticus 3:8; Leviticus 3:13) tells of identification of offerer and offering, the thoughts are led to Galatians 3:28, where we read, “ There is neither male nor female; for ye are all one in Jesus Christ.” Under the Levitical dispensation the “ males” only were to go up at stated periods to worship (Exodus 23:17; Exodus 24:23); but the mention of “ male or female” in the type before us seems to point onward to this dispensation, in which such distinction no longer exists; for each one, whether “ male or female,” who is “ justified by faith,” has “ peace with God, through our Lord Jesus Christ” (Romans 5:1). III. The blood sprinkled by Aaron’ s sons, the priests (verses 2, 8, 13), tells of the worshipper approaching God on the ground of reconciliation made (Romans 5:11, mar.). Jesus “ made peace . . . ” (Colossians 1:20). God calls His people to peace (1 Corinthians 7:15). He fills with (Romans 15:13), and keeps in “ perfect peace” the trusting one (Isaiah 26:3). Jesus gives peace (John 14:27), for He “ gave Himself” (Titus 2:14); and if we have Christ as “ our life” (Colossians 3:4), “ He is our Peace” (Ephesians 2:14) likewise; and dwelling in us by His Spirit, peace is “ the fruit” (Galatians 5:22). IV. The Lord’ s portion is--not the whole, as in burnt-offering, but--the choicest parts. “ The fat” with portions of inwards (Leviticus 3:3-5; Leviticus 3:9-11; Leviticus 3:14-16), representing the rich excellences or preciousness of the Lord Jesus (see Psalms 37:20, mar., same word as Isaiah 43:4), His truth, purity, wisdom, &c. (Psalms 51:6; John 14:6; Job 38:36; 1 Corinthians 1:24). This was typified by the burning on the altar, called “ the food of the offering made . . . ” (Leviticus 3:5; Leviticus 3:11; Leviticus 3:16). The burnt-offering was “ continual” (Exodus 29:42; Numbers 28:6); and the peace-offering being burnt upon it tells of virtue of former, possessed by latter. The meat-offering also was offered with peace-offering, the three sweet-savour offerings together, to the full satisfaction of the Father; and giving solid ground for-- V. Communion or fellowship, to which God calls those who are “ accepted in the Beloved” (1 Corinthians 1:9; Ephesians 1:6). Fellowship signifies partnership, companionship; and what treasures and blessings does this ensure (Isaiah 45:3; Colossians 2:3), as portrayed by the portions assigned to priest and offerer, graciously permitted to partake of what delights the Father’ s heart! This is the striking feature of peace-offering. “ Breast” waved may tell of “ risen with Christ” (Colossians 3:1); “ shoulder” heaved, that He, who is the strength of our life (Psalms 27:1), is on high; breast representing affection, and shoulder strength of Him whose love is strong . . . which many waters cannot quench” (Son 8:6); for He is “ everlasting Strength” (Isaiah 26:4). “ Upon His heart” and “ shoulders” Jesus bears His people (as typified in high priest’ s dress, Exodus 28:12; Exodus 28:29), now, “ in the presence of God” (Hebrews 9:24), while they feast in His banqueting house under His banner “ love” (Son 2:4), and are “ strengthened with might by . . . ” (Ephesians 3:16). VI. Unleavened cakes--offered with peace-offering when for a thanksgiving (Leviticus 7:12)--tell of holy life of Jesus as inseparably connected with His death, for had He not magnified “ the law and . . . ” (Isaiah 42:21), He could not have atoned for the sins of those who had broken it. They tell also of “ holiness” needed in offerer (Hebrews 12:14), and for such holiness and “ fellowship” there must be abiding and walking “ in the light” (John 15:4; John 15:6; 1 John 1:6-7; 1 John 2:6). This is further seen in what is said of-- VII. LEAVEN AND (Leviticus 7:13; Leviticus 7:20-21). The “ leavened bread” offered “ besides the cakes” betokens “ sin” in the offerer, never wholly eradicated while life lasts. Our best efforts are tainted by sin (Isaiah 64:6), and need the cleansing blood; but though sin is within, it is not to reign or “ have dominion” over those “ under grace,” who, “ being justified by faith in the precious blood . . . ” (sprinkled in type by priest, chap. 3:13), are reckoned “ dead” to sin, and risen with Christ to “ newness of life” (Romans 5:1; Romans 5:9; Romans 6:1-2; Romans 6:4-7; Romans 6:11-12). (Lady Beaujolois Dent.)The peace-offering I. In its contrast to the other offerings, it may be sufficient to enumerate two chief points--1. It was a sweet-savour offering; and-- 2. The offerer, God, and the priest were fed by it. (1) In the peace-offering the offerer feasts, in other words, finds satisfaction, and feeds upon the same offering of which a part has already satisfied God: for a part of the peace-offering, “ the fat, the blood, the inwards,” before the offerer can touch his part, must have already been consumed on the altar. I fear that there are but too many saints who never realise this aspect of the offering, and therefore never fully experience that satisfaction which the offering has purchased for them. Thank God, the sufficiency of His work does not depend upon our apprehension of it. But our satisfaction depends much on our apprehension. It is because we apprehend so little that we have so little comfort. And our strength particularly depends on our apprehension of that view of Christ which the peace-offering teaches; for strength is sustained by food, and the peace-offering shows man fed by the sacrifice. Yet how little is this view of Christ apprehended! Am I asked the cause? It is because so few really know acceptance. (2) The offerer feasts with God. Man (in Christ) and God find common food. The offering is shared between them. The thought here is not, as in the burnt-offering, merely that God finds satisfaction in the offering. It includes this, but it goes further. It shows communion; for God and man share together. (3) But further, in the sacrifice of peace-offerings, the offerer feasts with the priest. The sacrificing Priest, as I have already observed, is always Christ, viewed in His official character as Mediator. We learn here how the offering, which He offered as man, feeds, that is, satisfies Him, not only as man, but also as Mediator. To understand this we must recollect and apprehend the varied relations in which Christ stands connected with the offering; for He appears for us in many offices, in more than one relation. In connection with the offering alone we see Him, as I have said, in at least three characters. Now, if this simple distinction be apprehended, it will be manifest that there are things true of Christ in one relation which are by no means true of Him in another. For instance, His intercession for us is as Priest. As the Offering, He does not intercede; as Lamb, He dies for us. So again as Priest and Offerer, He is fed; as the Lamb, as the Offering, He is not fed. Now there are offerings in which the priest finds food, but from participating in which the offerer is excluded: some of the sin-offerings are of this latter character, for in them the priest is fed, while the offerer has nothing. The sin-offerings, as we shall see more fully in the sequel, are man satisfying offended justice. They are not man giving something sweet to God, but man receiving from God in iris offering the penalty of sin. These sin-offerings supply food to the priest, that is, Christ as Mediator finds satisfaction in them, but they afford Him no food as man the offerer: as man in them He only confesses sin. The priest, God’ s official servant, is satisfied, because offended justice is vindicated: but man, who pays the penalty in his offering, finds no satisfaction in the act. (4) But the type takes us further still, and shows us the priest’ s children also sharing with the offerer in the peace-offering. They, too, as well as the offerer, the priest, and God, find satisfaction in this blessed offering. Our first question here, of course, must be, Who are represented by the priest’ s children? We have already seen that the Priest is Christ--Christ viewed in His official character as Mediator. His children, that is, His family, are therefore the Church. Just as of old he that really feasted with God in the peace-offering could not do so without sharing with Clod’ s priests, so now communion with God, if enjoyed at all, must be shared with all in communion with Him. There is no question of choice: it cannot be otherwise; for he that is in communion with God must be in communion also with all whom He communes with. II. The different grades or varieties which are observed in this offering. These show us the different measures of intelligence with which this view of Christ’ s offering may be apprehended. And here, as there are several distinct sharers in the offering--for God, man, and the priest, have each a portion--it may be well to consider each portion separately with its particular differences, since in each portion there are distinct varieties observed.1. First, then, as to God’ s part in the peace-offering. In this certain varieties at once present themselves; some of them relating to the value of the offering, others connected with the offerer’ s purport in the oblation. (1) To speak first of the varieties touching the value of the offering. We have here, just as in the burnt-offering, several different grades. There is the “ bullock,” “ the lamb,” “ the goat’ ; and these respectively represent here what they do in the burnt-offering. Each gives us rather a different thought as to the character of Christ’ s blessed offering. 2. But there are other varieties noticed in the type, as to that part of the peace-offering which was offered to God, which are connected, not with the value of the offering, but with the offerer’ s purport in bringing the oblation. If we turn to the seventh chapter, where the distinction I refer to is mentioned, it will be seen that the peace-offering might be offered in two ways. It might be offered either as a thanksgiving, that is for praise, or as a vow or voluntary offering, that is for service. If it were seen to be offered “ for thanksgiving,” many particulars are noticed respecting man’ s share in it, which are entirely lost sight of and omitted when it is seen to be offered “ for a vow.” And most of the varieties in the peace-offering (I may say all the varieties touching the priest’ s and offerer’ s part in it) depend upon the view which may be taken of the general character of the offering, whether it were offered “ for thanksgiving,” or whether it were offered “ for a vow.” (2) The priest’ s and offerer’ s part, and the varieties which are observable here. It will be found that the particulars respecting this portion of the peace-offering differ very much according as the offering is apprehended “ for praise” or “ for service.” (a) In the offering “ for praise,” a meat-offering is offered of which the offerer as well as the priests partake. The purport of the meat-offering is the fulfilment of the second table of the Decalogue; man offering to God as a sweet savour the perfect accomplishment of his duty towards his neighbour. The peculiarity here is that the offerer partakes of this meat-offering--a thing not permitted in the common meat-offering. The common meat-offering shows us the fulfilment of the law, simply with reference to God, to satisfy Him. But that same fulfilment of the law has other aspects, one of which is, that it satisfies the offerer also. This is the truth brought out in the peace-offering, in which the offerer, as well as God, finds satisfaction in the fulfilment of all righteousness. And this satisfaction is not only in the fulfilment of that part of the law which had reference to God, and which was represented by the offering of a life, but in that part also which referred to man, and was represented by the unleavened cakes of the meat-offering. The latter part of this appears to be quite lost sight of, unless the peace-offering is apprehended as offered “ for praise.” (b) But further, in the offering “ for praise” leavened cakes also are seen to be offered with the sacrifice. Those cakes represent the offering of the Church. When Christ’ s work is seen merely as “ the vow,” as a matter of service, the Church’ s offering does not come into sight: but when His offering is seen “ for praise,” that is for God’ s glory, the Church is seen united with Him. 3. One cake out of all the oblation is given to the priest who sprinkles the blood, while the remainder, belongs to him who brings the offering. Christ, as Priest, finds food and satisfaction not only in His own blessed and perfect offering: He feeds also on “ the leavened cake” : the offering of His Church, with all its failings, satisfies Him. 4. The last particular noticed respects the period during which the peace-offering was to be eaten. The time for eating the offering “ for praise” was “ the same day,” or “ until the morning” : in the “ vow-offering” there is a little difference; it might be eaten “ the same day and on the morrow,” or “ until the third day.” Now the “ morning” and the “ third day” are sufficiently common types, and are both constantly used, I believe, to denote the resurrection: but I am not so certain as to the different aspect of the resurrection represented by each of them. I am disposed, however, to think that “ the morning” represents the resurrection as the time of Christ’ s appearing, while the thought connected with “ the third day” is simply deliverance from the grave. In either case the main truth remains the same--that the peace-offering is our food until the resurrection: but in the one case we eat as those whose time is short, in the night it may be, but in hope of the morning; in the other the thought of the morning is lost, and instead of it we see days of labour to intervene. I need not say that the first is the higher and happier view. (A. Jukes.)Christ our Peace-offering 1. Be persuaded and encouraged to feed and feast upon Christ our Peace-offering. Do not say, Such and such may; if I had such parts and such abilities, and so eminent as such and such, I durst believe. This blessed Peace-offering is not for the priests only, for saints of the highest rank and greatest eminency, but for the common people also. Do but draw near with a pure heart, and then come and welcome. 2. Do not defer the eating of your peace-offerings. Take heed of a procrastinating spirit. 3. Let all your peace-offerings be seasoned with the new leaven of grace and holiness; get this blessed leaven of the kingdom of God into your hearts. 4. Give God the fat, the strength, the vigour of your spirits, the best of your endeavours; do not leave the worst you have to Him, the very dregs of time at night, when you are all sleepy, for prayer and family duties, when you have spent the strength of your time in your callings. 5. Take heed of accounting the blood of the peace-offering a common thing. But, as the typical blood might not be eaten, but was sacred to the Lord, let the blood of Christ be sacred and precious to you. 6. To you that believe, let Christ be precious. There is a reverential esteem of Him in the hearts of all that are His. (S. Mather.)The peace-offering Some anxious soul sighs for felt peace with God. What shall be done? God smooths the way. His voice declares, Let the appeasing victim be now brought. Peace rightly sought shall surely be obtained. Now mark this victim. It may be male or female. It may be taken from larger cattle, or from sheep or goats (Leviticus 3:1; Leviticus 3:6; Leviticus 3:12). There is permission of unwonted breadth. The prince, the peasant, from richest pastures, or bare mountain’ s brow, may readily obtain the expiating means. But from whatever flock the male or female came, one test must prove it. It must be free from fault. A blameless type proclaims the blameless Lord. God next directs the offerer to touch its head (Leviticus 3:2). This act denotes the transfer of all guilt. The burdened thus rolls off his load. The lightened shoulder thus receives relief. The victim is then slain (Leviticus 3:2). Here is the wondrous fact, which is the light of types, and rites, and prophecies. Death falls on Christ. He claims the dying place. The slaughtered animal was then divided. The best--the choicest of the parts, were placed on the burning altar. Another portion was the priest’ s own due. The rest supplied the offerer with food.1. God claims His share. All which seems rich and precious is first brought to Him. The holy fire reduces it to dust. 2. Provision is then made for those who ministered. The altar-servant never wants. They who leave all for God have all in God. 3. The offerer then takes his part and eats. We see the essence of true faith. It finds soul-sustenance in Jesu’ s work. (Dean Law.)The best for God 1. That in all things we should give thanks unto God. This is all the recompense which God requires for all His benefits. 2. That the best things are to be offered to God. Especially in spiritual duties “ the fat” must be offered, that is, the heart and inward affection. Ambrose well says, “ Thy affection gives a name to thy work.” 3. To abstain from all kinds of cruelty (Leviticus 3:17). 4. That all the parts and members of our body should be dedicated to God’ s service. (A. Willet, D. D.)The peace-offerings These peace-offerings were offered first of all, on the recovery of peace with God in consequence of the expiation. The expiatory offering was first, not the peace-offering: first the atonement, then the calm that results from peace with God through Christ the Atonement. These peace-offerings were also presented as expressive of thanksgiving for mercies, blessings, and benefits that had been received. They were also presented on the performance of a vow that had been made by any of the children of Israel. You will notice another feature in all these offerings--that the offerer might kill the lamb, but the priest of Levi alone might offer it: so Jew and Gentile slew with wicked hands the Lord of glory, but He Himself was the Priest that presented Himself a sacrifice on the altar of Deity, perfect and complete, for the sins of all that believe. These offerings were also made, I may mention, at the consecration of priests, on the expiry of a Nazarite’ s vow, at the dedication of the Tabernacle and the Temple, and at the presentation of firstfruits. You will notice that in the Jewish economy everything brought a Jew to the Temple, and above the Temple, to the Temple’ s God. Was he afflicted? He prayed. Was he merry? He sung psalms. Was he blessed with a golden harvest? He gave the firstfruits to God. Had he finished a vow? He went to God to thank Him. Had he received any mercy, was he enriched with any blessing? He felt it his first duty to ask God’ s blessing, to give to God praise, and to expect prosperity in the ratio in which he did so. Does God expect less of us in this dispensation? And yet how often do we murmur when we lose, how rarely are we thankful when we gain! You will notice, too, in this account, that the person that made the offering was to lay his hand upon the head of the victim that was slain. What a beautiful picture is that of our interest in Christ Jesus! The poor Jew--though this was not confessing sin in this chapter, but giving thanks--yet whether he confessed his sins or gave thanks he did the same; he laid his hand upon the head of the victim, confessed his sins over it, gave thanks over it; and all the sin was transferred typically to the victim that suffered, and all the glory transferred typically to him who was the great antitype and object of that victim. Thus the believer still lays, not his literal hand--for ours is the economy of the Spirit; whatever a Jew did materially, mechanically, palpably, that a Christian does spiritually, but no less truly and really. The Jew laid his literal hand upon a literal victim’ s head; the Christian lays the trust of his heart upon an unseen but not an unknown Saviour. I say, the Jew laid his hand upon the head of his victim, confessed his sins, and was forgiven; the Christian lays, not his hand, but his heart, not upon a slain bullock or a slain lamb, but on a once slain but now living Saviour. And as sure as the Jew got ceremonial forgiveness by doing literally that act, so surely will the greatest sinner that thus leans, and looks to, and trusts in the only Atonement, receive the pardon and the remission of his sins. (J. Cumming, D. D.)The peace sacrifice “ Peace through the blood of His Cross,” “ Reconciliation in the body of His flesh through death,” “ Fellowship with the Father and with His Son Jesus Christ,” are the great leading truths in the peace sacrifice. The prodigal’ s repentance, the return home, the ready embrace, the ring, the rich feast within the house, the mutual rest and rejoicing--all are here; nothing is lacking to assure our hearts before God. If there be any lack, it is our want of ability to appreciate the rich and varied grace displayed in every particular of the peace-offering.” Happy is it for us that the possession of its blessings does not depend upon the measure in which we understand the type. “ The peace of God which passeth all understanding” is the sure portion of all the justified. It belongs to the babe in Christ as much as to the more advanced in Divine knowledge. (F. H. White.)The sacrificial feast of the peace-offering How are we to conceive of the sacrificial feast of the peace-offering? Was it a feast offered and presented by the Israelite to God, or a feast given by God to the Israelite? In other words, in this feast who was represented as host and who as guest? Among other nations than the Hebrews it was the thought in such cases that the feast was given by the worshipper to his god. This is well illustrated by an Assyrian inscription of Esarhaddon, who, in describing his palace at Nineveh, says: “ I filled with beauties the great palace of my empire, and I called it ‘ the palace which rivals the world.’ Ashur, Ishtar of Nineveh, and the gods of Assyria, all of them, I feasted within it. Victims, precious and beautiful, I sacrificed before them, and I caused them to receive my gifts.” But here we come upon one of the most striking and instructive contrasts between the heathen conception of the sacrificial feast and the same symbolism as used in Leviticus and other Scripture. In the heathen sacrificial feasts it is man who feasts God; in the peace-offering of Leviticus it is God who feasts man. Do we not strike here one of the deepest points of contrast between all of man’ s religion and the gospel of God? Man’ s idea always is, until taught better by God: “ I will be religious and make God my friend by doing something, giving something for God.” God, on the contrary, teaches us in this symbolism, as in all Scripture, the exact reverse--that we become truly religious by taking, first of all, with thankfulness and joy, what He has provided for us. A breach of friendship between man and God is often implied in the heathen rituals, as in the ritual of Leviticus; as also in both a desire for its removal and renewed fellowship with God. But in the former man ever seeks to attain to this intercommunion of friendship by something that he himself will do for God. He will feast God, and thus God shall be well pleased. But God’ s way is the opposite. The sacrificial feast at which man shall have fellowship with God is provided, not by man for God, but by God for man, and is to be eaten, not in our house, but spiritually partaken in the presence of the invisible God. (S. H. Kellogg, D. D.) Reason for minute prescriptions Some may think that these prescriptions are so needlessly specific and minute that they appear unworthy of the God that instituted them. But you will recollect that this people were surrounded by dense masses of heathenism, just as the Dutch are by the sea, and that every provision made in Israel was to keep at bay the inrush of heathenism, and to present a people that should be the witnesses of God in spite of heathendom; and the very rites and ceremonies that they were to practise were designedly minute, that there might be no opening for conformity to the heathen, very often crossing those of the heathen; that they might be a marked, a distinctive, and a peculiar people. There is, therefore, far greater wisdom in these prescriptions than strikes the superficial reader. And another reason why all this is given so minutely is that the great subject of the teaching of Christianity is the Atonement. That is the heart and the life of Christianity; all else without that is hard and dry; all its precepts pervaded by that are full of life, and not hard. Well, then, these rites and ceremonies were minute in order to impress upon the Jewish mind and upon the mind of humanity itself the great ideas of substitution, atonement, vicarious sacrifice, till this idea became so familiarised to the hearts of mankind that they should be able not only to appreciate, but to hail with gratitude and joy that perfect Atonement of which these were the shadows--that finished sacrifice to which these pointed as John the Baptist pointed to the Saviour. (J. Cumming, D. D.)Peace-offerings turned to sin Few ordinances were more blessed than these peace-offerings. Yet, like the Lord’ s Supper with us, often were they turned to sin. The lascivious woman in Proverbs 7:14 comes forth saying, “ I have peace-offerings with me; this day have I paid my vows.” She had actually gone up among the devoutest class of worshippers to present a thank-offering, and had stood at the altar as one at peace with God. Having now received from the priest those pieces of the sacrifice that were to be feasted upon, lo! she hurries to her dwelling and prepares a banquet of lewdness. She quiets her conscience by constraining herself to spend some of her time and some of her substance in His sanctuary. She deceives her fellow-creatures, too, and maintains a character for religion; and then she rushes back to sin without remorse. Is there nothing of this in our land? What means Christmas mirth after pretended observance of Christ’ s being born? What means the sudden worldliness of so many on the day following their approach to the Lord’ s Table? What means the worldly talk and levity of a Sabbath afternoon or evening after worship is done? Contrast with this the true worshipper, as he appears in Psalms 66:1-20. He has received mercies and is truly thankful. He comes Up to the sanctuary with his offerings, singing, “ I will go into Thy house with burnt-offerings: I will pay Thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble.” In the “ burnt-offering” we see his approach to the altar with the common and general sacrifice; and next, in his “ paying vows” we see he has brought his peace-offerings with him. Again, therefore, he says at the altar, “ I will offer to Thee burnt sacrifices of fatlings.” This is the general offering, brought from the best of his flock and herd. Then follow the peace-offerings. “ With the incense of rams; I will offer bullocks with goats.” Having brought his offerings, he is in no haste to depart, notwithstanding; for his heart is full. Ere, therefore, he leaves the sanctuary he utters the language of a soul at peace with God (verses 16-20). (A. A. Bonar.)Charles Wesley’ s peace-offering Although Charles Wesley had been engaged in preaching the gospel with much diligence and earnestness, he did not know what it was to enjoy peace with God until he was in his thirtieth year. Being laid low by an alarming illness, and seeming as if he were going to die, a young Moravian named Peter Bohler, who was undergoing a course of preparation by him to go out as a missionary, asked him, “ Do you hope to be saved?” Charles answered, “ Yes.” “ For what reason do you hope it?” “ Because I have used my best endeavours to serve God.” The Moravian shook his head and said no more. That sad, silent, significant shake of the head shattered all Charles Wesley’ s false foundation of salvation by endeavours. He was afterwards taught by Peter Bohler the way of the Lord more perfectly, and brought to see that by faith in the Lord Jesus Christ men are justified. And now in his sick-room he was able to write for the first time in his life, “ I now find myself at peace with God” ; and it was on this occasion he composed that beautiful hymn, “ O for a thousand tongues to sing my great Redeemer’ s praise.” Peace proclaimed When Russia was in one of her great wars the suffering of the soldiers had been long and bitter, and they were waiting for the end of the strife. One day a messenger in great excitement ran among the tents of the army shouting, “ Peace! peace!” The sentinel on guard asked, “ Who says ‘ Peace ‘ ?” And the sick soldier turned on his hospital mattress and asked, “ Who says ‘ Peace’ ?” And all up and down the encampment of the Russians went the question, “ Who says, ‘ Peace’ ?” Then the messenger responded, “ The Czar says ‘ Peace.’” That was enough. That meant going home. That meant the war was over. No more wounds and no more long marches. So to-day, as one of the Lord’ s messengers, I move through this great encampment of souls and cry, “ Peace between earth and heaven! Peace between God and man! Peace between your repenting soul and a pardoning Lord!” It you ask me, “ Who says ‘ Peace’ ?” I answer, “ Christ our King declares it.” “ My peace I give unto you” ! “ The peace of God that passeth all understanding.” (Christian Age.)On terms of peace with God Some one could not understand why an old German Christian scholar used to be always so calm and happy and hopeful when he had so many trials and sicknesses and ailments. A man secreted himself in the house. He said, “ I mean to watch this old scholar and Christian” ; and he saw the old Christian man go to his room and sit down on the chair beside the stand and open the Bible and begin to read. He read on and on, chapter after chapter, hour after hour, until his face was all aglow with the tidings from heaven; and when the clock struck twelve he arose, shut his Bible, and said, “ Blessed Lord, we are on the same old terms yet. Good-night. Good-night.” Praise-offering A servant girl in great anxiety of soul sought the help of her minister. All his explanations of the gospel and applications of it to her case failed to bring peace. She said she had tried to pray, but dared not speak to God. “ If you cannot pray,” said the minister, “ perhaps you can praise.” He recommended her to go home and sing the 103rd Psalm--“ O thou, my soul, bless God the Lord.” She departed with a light heart, singing as she went. “ And,” said the minister in telling the story, “ she is singing still, praising and praying and rejoicing with joy unspeakable and full of glory.” (S. S. Chronicle.)Peace through Christ A young lady went to Rome to study art. Having a great liking for it, she soon became one of the first modellers in the city. While she was busy at work one day a companion called to see her, and began to give a long description of a ball to which she had recently been, and talked of dresses, jewellery, flowers, &c. The young lady turned, and looking at her friend, said, “ Be done; I am sick and tired of it. I have gone through and experienced it all myself.” And then she added, “ Oh, if you could only tell me where I might get rest!” Her companion, a little taken by surprise, hastily left. The young artist sat there wondering where she might find rest. She had secured the praise of man, but that did not satisfy her--she was looking for something higher; and shutting herself in her room that night, she began to think, and as she was thinking a bright thought entered her mind. She rose and brought forth a little Testament which had been lying untouched since a kind friend had given it to her with these words, “ Now, mind, if ever you are in trouble, or weary, just open this little book and read, and you will find rest.” And now she thought, “ I will see if I can find the rest she promised.” After she had looked a little her eyes fell on these words in Romans 5:1 : “ Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.” Her eyes rested long on that verse, until at last she found Christ as her Saviour, and obtained rest in Him. Peace through the Atonement Professor Shedd has well said, “ Whoever is granted this clear, crystalline vision of the Atonement will die in peace, avid pass through all the unknown transport and terror of the day of doom with serenity and joy. It ought to be the toil and study of the believer to render his conceptions of the work of Christ more vivid, simple, and vital; for whatever may be the extent of religious knowledge in other directions, whatever may be the worth of his religious experience in other phases, there is no knowledge and no experience that will stand him in such stead in those moments that try the soul as the experience of the sense of guilt quenched by the blood of Christ.” Gospel peace I saw a picture in London of the battle of Waterloo years after the battle had passed, and the grass had grown all over the sacred places, and the artist--for it was a masterpiece--had represented a dismounted cannon, and then a lamb, which had wandered up from the pasture field, sound asleep in the mouth of the cannon. Oh, what a suggestive picture it was to me I and I thought right away that the war between God and the soul is ended, and right amid the batteries of the law that once quaked with fiery death now you may behold the Lamb of God that taketh away the sin of the world. “ I went to Jesus as I was, Weary and worn and sad; I found in Him a resting-place, And He has made me glad.” (T. De Witt Talmage.)Gratitude offering A poor widow brought a basket of fine fruit to a rich man, and begged him to accept it as a present. He did so, knowing that he would make her happier by accepting it as a gift than he would by paying her for it liberally. The gift had cost her self-denial. She would not sell her choice fruit, that she might have the privilege of bestowing it upon one who needed nothing at her hands. She counted it a privilege to practise self-denial for the sake of one who was rich and needed nothing that she could give. Why was it? That rich man had saved the life of her son; he had found him, in want and sickness, in a distant city. He watched him till he was able to travel, when he furnished him with the means of returning to his mother. Hence her gratitude. Did that rich man place that widow under obligations to gratitude as God has placed every one of us? Has not God done for us infinitely more than that rich man did for the widow’ s son? Can we count up His favours to us? Can we estimate the value of His “ unspeakable gift” ? Do we count it a privilege to practise self-denial for His sake? Depend upon it, we have very little religion unless we can see and feel that it is a great privilege for a sinner to practise self-denial for his Saviour’ s sake. (Great Thoughts.)The fat. Fat and blood not to be eaten You may here observe how they were forbidden to eat either fat or blood. The Lord’ s prohibition of fat might teach them to like and use a meanest, moderate, and fitting diet, which, as it is good for the body, so also hath it profit for the soul. “ He that loveth wine and oil,” saith the wise man, “ shall not be rich” ; and “ Beware of surfeiting and drunkenness, of excess and belly-cheer,” often saith the Scripture in regard of the soul. Fasting and prayer are joined together, not feasting and prayer. A ship too much laden sinketh; and a body too much stuffed with fulness of bread perisheth. “ It is a double conquest to conquer thyself,” and “ it is a double destruction to destroy thyself.” John’ s meat was locusts and wild honey--a moderate diet. The companion of gluttony is rottenness, and the follower of drunkenness is forgetfulness and sottishness. God’ s people are here forbidden to eat their fat, and think ever on the meaning. Blood also was forbidden to them, that so they might learn to take heed of cruelty and to taste of mercy and lovingkindness in all their actions and behaviour. God is merciful, and we must follow Him; Satan and his members are bloody and cruel, we must avoid it. (Bp. Babington.)If his offering be a goat.--The goat in sacrifice The goat stands here in the same relation to the peace-offering from the herd as did the turtledove and pigeon to the bullock of the whole burnt sacrifice. The poorer sort might bring the goat; when he could not bring the blood of bulls he brought the blood of goats. And thus stilt they were prevented from attaching importance to the mere type. The goat represents Jesus, as one taken out of the flock for the salvation of the rest. Let us suppose we saw “ a flock of goats appearing from Mount Gilead” (Son 6:5). The lion from Bashan rushes upon this flock; one is seized, and is soon within the jaws of the lion! This prey is enough; the lion is satisfied and retires; the flock is saved by the death of one. This incidental substitution does not indeed show forth the manner of our Substitute’ s suffering; but it is an illustration of the fact that one dying saved the whole flock. The goat is one of a class that go in flocks in Palestine, and so are fitted to represent Christ and His people. And perhaps the fact of an animal like the goat being selected to be among the types of Christ was intended to prevent the error of those who would place the value of Christ’ s undertaking in His character alone. They say, “ Behold His meekness; He is the Lamb of God!” Well, all that is true; it is implied in His being “ without blemish.” But that cannot be the true point to which our eye is intended to be directed by the types; for what, then, becomes of the goat? They may tell us of the meekness of the lamb and patience of the bullock, and tenderness of the turtledove; but the goat, what is to be said of it? Surely it is not without a special providence that the goat is inserted where, if the order of chap. 1. had been followed, we would have had a turtledove? The reason is to let us see that the main thing to be noticed in these types is the atonement which they represented. Observe the stroke that falls on the victim, the fire that consumes the victim, the blood that must flow from the victim, whether it be a bullock, a lamb, a turtledove, or a goat. The Socinian view of Christ’ s death is thus contradicted by these various types, and our eye is intently fixed on the atoning character of the animal more than on anything in its nature. (A. A. Bonar.). Leviticus 4:2-35 If a soul shall sin through ignorance. The sin and trespass-offerings I. There are, then, some lingering defilements and trespasses adhering to man, even though he be justified, consecrated, and in fellowship with God. A man may run from a gathering storm, and be terribly shocked at the idea of being caught in it, and exert all his wisdom and his power to escape it, and yet may be made to feel its force; and though a good man’ s whole being is averse to sin, and he can have no more fellowship with the unfruitful works of darkness, it can argue nothing against a remaining weakness subjecting him every day to lacks and failings which would undo him but for the pleadings of his Saviour’ s blood. Though his face and heart are fully turned away from sin, it proves nothing against his liability to be “ overtaken by a fault.” II. And these lingering imperfections and defects are real sins. Men do not scruple to plead their ignorance, their infirmities, their natural and habitual propensities, in excuse for their misdeeds. But the law of God acknowledges no such plea. Sin is sin; and guilt is a part of its essential nature wherever found. True, in their effects upon the perpetrator, or in their influences upon society, some are worse than others; but in their relations to God and His holy law, they are always the same, always evil, abhorrent, and damning. Men may talk of “ little sins,” but God never does. Let them he never so little, they are big enough to sink the soul to everlasting death if uncancelled by the Saviour’ s blood. All this is very forcibly portrayed in the rites of the sin and trespass-offerings now under consideration. As to sins of ignorance, if the guilty party were a priest, he was to offer “ a young bullock” ; if a judge or magistrate, he was to offer “ a kid of the goats,” of the male kind; if one of “ the common people,” he was to offer “ a kid of the goats,” of the female kind, or a lamb. And so in the case of trespass, the guilty one was to offer “ a lamb or kid” ; or, if poor, two doves or young pigeons; or, if poor, and unable to procure the doves or pigeons, an offering of fine flour might be substituted as the representative of the animal or bird which could not be procured, but was to be looked upon, not as a meat-offering, hut as a “ sin-offering,” the same as if it were a living animal. These offerings were then to he slain and burned, and their blood presented as the only adequate expiation. And from the nature of the expiation we are to learn God’ s estimate of the offence. Though committed in ignorance, or no more than a trespass, or an accidental contamination, it required blood and sacrifice to cover it. III. There is also a noticeable gradation in these sins of ignorance. Though they are all sins, so that blood only can atone for them, they are yet more serious and offensive in some persons than in others. When a priest or ruler sinned in this way, a more valuable sacrifice was required than when one of the common people thus sinned. The more prominent and exalted the person offending, the more flagrant was the offence. There is a very serious augmentation of responsibility going along with high station. A public man is like a town clock, upon which much more depends than upon private time-pieces. Hence the necessity for greater care and attention with reference to the one than to the other. IV. But whilst we are treating of these defects and failings which are to be found in Christian life, let us not overlook the principal point of the text, that there is adequate remedy for them. What! are we to be told that Christ’ s infinite atonement is that shallow thing, that the first draw of the sinner upon it quite exhausts its virtue, and leaves all subsequent sins to be disposed of by the confessional, and the fires of purgatory? Are we to be told that Christ “ ever liveth to make intercession,” and for this reason “ is able to save unto the uttermost,” and yet that there is not virtue enough in His mediation to cover a few sins of ignorance and infirmity in Christian life? Are we to behold the priest of a typical economy, with the mere blood of beasts upon his fingers, obtaining a full remission for the Jew, and yet believe that our great High Priest in heaven, bearing the scars of deadly wounds endured for us, is unable to secure mercy for those struggling saints of God, who, in hours of surprise or weakness, become entangled again in guilt of which they heartily repented the moment it was done? Give us this, and we want no pontifical absolutions, no penal inflictions, no purgatorial fires, to make us acceptable to God. From this general subject we are now led to reflect--1. First, what a holy thing is God’ s law! It finds guilt, not only in the sins which are deliberate, but even in the mistakes of ignorance, the contaminations of accident, and the shortcomings of the holiest saints. 2. Second, what reason have we to cultivate the modest virtues of Christian life--to be moderate in our pretensions, humble in our spirit, charitable in our censures, forgiving under injuries, lenient towards offenders, pungent in our self-examinations, hearty in our repentance, watchful in our walk, constant in our prayers, and deeply anxious to be firmly rooted in the true faith l I care not how good we may be, we are still great offenders, and much worse than we think we are. 3. Finally, how precious is the mercy of God in Christ Jesus! (J. A. Seiss, D. D.)The sin-offering I. View our blessed lord as made sin for us.1. His personal character is set forth in the victim chosen. It was a bullock, the most valuable of the sacrifices, an animal laborious in life and costly in death; it was a young bullock in the fulness of its strength and vigour; it was without blemish; and the slightest fault disqualified it from being laid upon the altar of God. Behold, O believer, your Lord Jesus, more precious far than ten thousands of the fat of fed beasts: a sacrifice not to be purchased with gold, or estimated in silver. Full of vigour, in the very prime of manhood, He offered up Himself for us. Even when He died, He died not through weakness; for that cry of His at His death, “ with a loud voice,” proved that His life was still firm within Him, and that when He gave up the ghost, His death was not one of compulsion, but a voluntary expiring of the soul. His glory is as the firstling of the bullock, full of vigour and of strength. How distinctly was our Lord proved to be without blemish! Naturally born without sin, practically He lived without fault. 2. The act of the transference of sin to the victim next calls for our attention. This laying of the hand does not appear to have been a mere touch of contact, but in some other places of Scripture has the meaning of leaning heavily, as in the expression, “ Thy wrath lieth hard upon me” (Psalms 88:7). Surely this is the very essence of faith, which doth not only bring us into contact with the great Substitute, but teaches us to lean upon Him with all the burden of our guilt; so that if our sins be very weighty, yet we see Him as able to bear them all; and mark, the whole weight of our iniquity taken off from us, and laid on Him who took the weight and bore it all, and then buried it in His sepulchre for ever. 3. We must now beg your notice of the sins transferred. In the case of the type, they were sins of ignorance. Alas! the Jew knew nothing about a sin-offering for sins of presumption, but there is such a sin-offering for us. Our presumptuous sins were laid on Christ; our wilful sins, our sins of light and knowledge, are pardoned by His blood. The mention of sins of ignorance, suggests a very comfortable reflection, that if there are any sins which I know not, they were, notwithstanding my ignorance, laid on my Substitute and put away by His atonement. It is not sin as we see it which was laid on Christ, but sin as God sees it; not sin as our conscience feebly reveals it to us, but sin as God beholds it, in all its unmitigated malignity, and unconcealed loathsomeness. Sin in its exceeding sinfulness Jesus has put away. 4. Passing on, still keeping to the same point, we would remark that the sin was laid upon the bullock most conspicuously “ before the Lord.” Did you notice the frequent expressions: “ shall bring him to the door of the congregation before the Lord” ; “ kill the bullock before the Lord” ; “ shall sprinkle the blood seven times before the Lord, and shall put some of it upon the horns of the altar of sweet incense before the Lord” ? Apart from the blood, we are guilty, condemned: washed in blood, we are accepted and beloved. Without the atonement we are aliens and strangers, heirs of wrath even as others; but, as seen in the eternal covenant purpose, through the precious blood of Jesus, we are accepted in the beloved. The great stress of the transaction lies in its being done “ before the Lord.” 5. Still, further, carefully observe that as soon as ever the sin was thus “ before the Lord,” laid upon the bullock, the bullock was slain. “ He shall lay his hand upon the bullock’ s head, and kill the bullock before the Lord.” So, in the fifteenth verse, “ The elders of the congregation shall lay their hands upon the head of the bullock before the Lord, and the bullock shall be killed before the Lord.” Ah! yes; as soon as the sin is transferred, the penalty is transferred too. Down fell the pole-axe the minute that the priestly hand had been laid on the bullock. Unsheathed was the knife of sacrifice the moment that the elders had begun to lean upon the sacrificial head. So was it with our Saviour; He must smart, He must die, for only as dying could He become our Sin-offering. II. The efficacy of the precious blood of Jesus.1. As soon as the bullock was slain, blood of the sin-offering was sprinkled. This was to show that our communion with God is by blood. 2. The next act of the priest was to retire a little from the veil to the place where stood the golden altar of incense, adorned with four horns of gold probably of a pyramidal shape, or fashioned like rams’ horns, and the priest, dipping his finger in the basin, smeared this horn and the other, until the four horns glowed with crimson in the light of the golden candlestick. The horn is always, in the Oriental usage, indicative of strength. What was the blood put upon the altar for, then? That incense altar was typical of prayer, and especially of the intercession of Christ; and the blood on the horn showed that the force and power of all-prevailing intercession lies in the blood. Why was this the second thing done? It seems to me that the second thing which a Christian loses is his prevalence in prayer. Whereas first he loses communion with God when he backslides, the next thing he loses is his power in supplication. He begins to be feeble upon his knees; he cannot win of the Lord that which he desireth. How is he to get back his strength? Here the great Anointed Priest teaches us to look to the blood for renewed power, for see, he applies the blood to the horns of the altar, and the sweet perfume of frankincense ascends to heaven, and God accepts it. 3. This being finished, the priest goes backwards still farther and enters the court of the Israelites. There stood the great altar of brass, whereon was consumed the burnt-offerings; and now the priest, having the basin full of the blood of which only a small quantity had been used in sprinkling the veil and touching the horns of the golden altar, pours the whole of the remaining blood in a great stream at the foot of the altar of burnt-offering. What does that typify? Did he not thus teach us that the only ground and basis (for mark, it is put at the foot of the altar), of the acceptance of our persons and of our thank-offerings is found in the blood of Jesus? Thus I have tried to set forth the threefold prevalence of the precious blood, but let it not be forgotten that the blood also put away sin; for you find at the end of the chapter, “ His sin shall be forgiven.” First forgiven, then accepted, then prevalent in prayer, and then admitted into access with boldness to God; what a change of blessings! All, all through the blood of Jesus! III. Thirdly, the most painful part of our sermon remains, while I beg you to view the shame which our lord endured. While it is all so well for us I want you now to reflect how bitter, how shameful it was for our Lord! The offerer who brought the sin-offering has been forgiven: he has been accepted at the brazen altar; his prayers have been heard at the golden altar; and the veil has been sprinkled on his behalf: but what of the victim itself? Draw nigh and learn with holy wonder.1. In the first place, albeit that our Lord Jesus Christ was made sin for us, it is noteworthy that, though nearly all the bullock was burned without the camp, there was one portion left and reserved to be burnt upon the altar of burnt-offering--that was the fat. Certain descriptions are given as to the fat which was to be consumed upon the altar, by which we believe it was intended to ensure that the richest part of the fat should be there consumed. As much as if God would say, “ Though My dear Son must be made sin for this people, and consequently I must forsake Him, and He must die without the camp, yet still He is most dear and precious in My sight, and even while He is a sin-offering, yet He is My beloved Son, with whom in Himself I am still well pleased.” Whenever we speak about our Lord as bearing our sins, we must carefully speak concerning Him--not as though God ever did despise or abhor the prayer of His afflicted Son, but only seemed to do so while He stood for us, representatively made sin for us, though He knew no sin. Oh! I delight to think that the Lord smelled a sweet savour even in the Cross, and that Jesus Christ is this day a sweet savour unto God, even as a sin-offering; the fat, the excellence of His heart, the consecration of His soul, were acceptable to God, and sweet in His esteem, even when He laid upon Him the iniquity of His people. Still, here is the shameful part of it: the priest then took the bullock, and gathering up all the inwards, every part of it, the skin, the dung--all mentioned to teach us what a horrible thing sin is, and what the Surety was looked upon as being when He took our sin--He took it all up, and either Himself personally, or assisted by others, took it away out of the camp. 2. After the removal, they gathered the hot ashes, they kindled the fire, and burnt it all. See here a faint image of the fire which consumed the Saviour on Calvary! His bodily pains ought never to be forgotten, but still the sufferings of His soul must have been the very soul of His sufferings; and can you tell what they were? (C. H. Spurgeon.)The sin-offering I. In contrast with the other offerings.(1) The sin-offering, though without spot or blemish, was yet not a sweet-savour offering. The distinction is this: the sweet-savour offerings were for acceptance; the others for expiation. In the first class sin is not seen at all--it is simply the faithful Israelite satisfying Jehovah. In the sin-offerings it is just the reverse--it is an offering charged with the sin of the offerer. In the sin-offerings, as in the burnt-offerings, Christ is Offerer: but here He is seen standing for us under the imputation of sin. For though in Himself without sin, “ the Holy One,” yet He became our Substitute, confessed our sins as His sins, and bore their penalty. (2) The sin-offering was burnt without the camp. This testified how completely the offering was identified with the sin it suffered for; so completely identified that it was itself looked at as sin, and as such cast out of the camp into the wilderness. A part indeed, “ the fat,” was burnt on the altar, to show that the offering, though made a sin-bearer, was in itself perfect. But the body of the victim, “ even the whole bullock,” was cast forth without the camp. “ Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate.” He was east out as one who was unfit for Jerusalem, as unworthy a place in the city of God. And what this must have cost that Blessed One can never be entered into or understood till the holiness of Christ and the sinfulness of sin are seen in measure at least as God sees them. (3) The third peculiarity we may note in the sin-offering is, that it was an offering for sin, not an offering for trespass. God judges what we are as well as what we do; our sin, the sin in us, as much as our trespasses. In His sight sin in us, our evil nature, is as clearly seen as our trespasses, which are but the fruit of that nature. He needs not wait to see the fruit put forth. He knows the root is evil, and so will be the buddings. Now the distinction between the sin and trespass-offerings is just this: the one is for sin in our nature, the other for the fruits of it. Thus in the sin-offering no particular act of sin is mentioned, but a certain person is seen standing confessedly as a sinner: in the trespass-offering certain acts are enumerated, and the person never appears. II. The varieties in this offering.(1) The first variety which is seen in the sin-offering is the difference in the animal offered. In the burnt-offering, the offering though varied was limited, either to a bullock, a lamb, a goat, or turtledoves. Here in the sin-offering we have several other grades, coming down at last to a sin-offering composed of simple “ flour.” Suffice it to say that here, as in the burnt-offerings, they show us the different characters under which the offering of Christ may be apprehended by us. In the sin-offering, as in the burnt-offering, one saint has one view, another another view respecting the character of the offering. (2) The next variety we may notice is in the person offering: we have the priest, the congregation, the ruler, and the common Israelite. First in order we have the sin-offering for the priest; then the sin-offering for the whole congregation; then the sin-offering for a ruler; then for one of the common people; and lastly, the sin-offering for particular sins; in which last the person of the offerer is lost sight of, and the particular act for which he offers more clearly seen. This last is very nearly akin to the trespass-offering, and is indeed called indifferently by both names of sin and trespass. In this last class, as in the lowest classes of the other offerings, we get the lowest view which can be taken of this particular aspect of the offering. But what is the import of this variety in the person offering? They are only different measures of apprehension. Of course the Offerer here, as elsewhere, is Christ, made under the law, our Representative. As such He is here seen confessing sin; but though seen as Offerer in this aspect, He may yet be seen very differently. For example, in the first case the offerer is apprehended as “ priest,” a person who stands the representative of a family or congregation. In other cases the offerer is seen as “ one of the common people,” one who stands simply the representative of an individual. In the lowest cases of all, the person of the offerer is altogether lost sight of, neither individual nor congregation are seen, and the sin for which he suffers is almost the only thing apprehended. (3) A third variety in the sin-offering has reference to “ the blood.” In the higher classes the blood was sprinkled on the incense altar; in the lower classes it was not taken into the Holy Place, but sprinkled upon the brazen altar in the court. The deeper the apprehension of the efficacy of the blood, the deeper will be the sense of that from which it delivers us. (4) A fourth variety in the sin-offering has reference to “ the fat.” In the higher grades the fat was burnt upon the altar; in the lowest class this is overlooked: what was done with the fat is entirely unnoticed. “ The fat” represents the general health and energy of the whole body. Its being burnt to God was the appointed proof that the victim offered for sin was yet in itself acceptable. This acceptability is most seen in the higher classes, but it is apprehended also in all save the lowest grade. There the atonement made for sin is indeed apprehended, but the perfect acceptableness of the victim is unnoticed. So with some Christians, is not their thought respecting the sin-offering more of our, pardon than of Christ’ s perfectness? (5) Another variety we may observe in the sin-offering has reference to “ the body” of the victim. In the higher grades it is cast without the camp; in the lower this is unnoticed; but in the law of the offerings another particular is marked; the priest is seen to feed on the offering. The import of this distinction is at once obvious. Where the sin-offering is fully apprehended, the victim, which is the sin-bearer, is seen accursed, and as such cast out as unclean into the wilderness. Where the sin-offering is more partially apprehended, the victim is still seen as sin-bearer, but the reality of its separation from God is lost sight of, and its death viewed merely as satisfying the Mediator. And how exactly this accords with the successive stages of Christian experience will be sufficiently understood by those who know much either of themselves or others. At first Christ’ s work, or person, or offering, is viewed with interest solely on account of what it is to us. It has taken away our sins; it has made atonement; this is the one thing, and almost the sole thing, seen respecting it. Anything further than this at such a stage would appear a grand impertinence. But let the question of peace with God be settled, let our acceptance become a thing known and realised, then the perfectness of the offering, and what it is in itself, will, without exception, be more seen and dwelt upon. (6) The last variety I will here notice in the different grades of the sin-offering is connected with the name by which the offering is variously designated. In the higher classes it is always called a “ sin-offering,” and no particular act of trespass is noticed; in the lower classes it is called a “ trespass-offering” as well as a “ sin-offering,” and the person of the offerer is lost sight of in the particular trespass. So when the measure of apprehension is limited, there will be want of intelligence respecting the precise difference of sin and trespass; nor this alone; the offering will be seen only for sins; that it is offered for persons will not be apprehended. We have thus gone through the particulars of the sin-offering, as far at least as they are given in the law of the offerings. In other places there are some other details added, the principles of which are, however, all contained in what we have investigated. The additions only give us some new combinations as to the character under which the sin-offering may be exhibited: I refer to the offerings of the red heifer (Numbers 19:1-22.), and of the scapegoat on the great Day of Atonement (chap. 16.). The offering of the red heifer, as we might expect from its being found in Numbers, exhibits not so much what the offering is in itself, as its use in meeting the wants of the wilderness. Thus no memorial of it was burnt on the altar, nor was the blood seen to be taken into the Tabernacle; but the whole animal was burnt without the camp, and its ashes laid up to be mixed with the water of purification. Then when an Israelite found himself unclean, through contact with the dead, these ashes with water were sprinkled on him. All this is the sin-offering as meeting our need of cleansing, and as given to remove the defilement caused by the dead things of the wilderness. The view presented by it has to do with the effects of the offering, and its use towards man as applied by water, that is the Spirit. In the scapegoat, offered on the great day of atonement, the view presented is very different. In this sin-offering, which was offered but once a year, the blood was seen to be put on the mercy-seat. The offering it spoke of is shown (Hebrews 10:1; Hebrews 10:22) to have been “ once for over,” and “ access into the holiest” the consequence of it. (A. Jukes.)The sin-offering; or, God just and justifier The most awful and terrible aspect of Jesus’ death is presented in this type. In the burnt-offering He is seen as the “ Delight” of the Father (Proverbs 8:30), the One in whom He is “ well pleased” (Matthew 17:5), in the peace-offering we behold Him as the blessed Peacemaker (Matthew 5:9; Colossians 1:20). But in-- I. The sin-offering we are shown the heinousness, the awful nature of sin, that called for such a sacrifice. Atonement is its chief feature. The Blessed One “ knew no sin,” yet He hung upon the Cross as “ an offering for sin” (Isaiah 53:10), the sin-bearer, the personation of that “ abominable thing” that God hates (Jeremiah 44:4). Studying the details of sin-offering, we read-- II. “if a soul . . . sin through ignorance.” All are sinners by nature (Romans 3:23; Romans 5:12), and ever prone to sin, by reason of the root of evil that dwells within. This root it is that is specially met in sin-offering (Romans 8:3; Hebrews 9:26), the sinful nature, more perhaps than the actions that spring therefrom, though these are included; but till God opens our eyes to see the exceeding sinfulness of sin, and how the smallest sin separates from Him, and endangers our eternal safety, we are--so to speak--sinning ignorantly. Still, no sin--even when done in ignorance--can be passed over or forgiven by a holy God “ without shedding of blood” ; hence God, in His grace and mercy, has provided a complete, a perfect atonement, in the “ precious blood” shed (Hebrews 9:22; Hebrews 9:28; Hebrews 10:12; 1 Peter 1:19). Even after being “ made nigh,” how prone are we to sin! But see Psalms 37:24; Proverbs 24:16. To sin “ through ignorance” signifies, not only through actual want of knowledge, but through weakness--failing to lay hold of the “ power” to keep (1 Peter 1:5)--unintentionally offending, and not realising at the time the guilt; for, in truth, who can fully realise what is sin in the sight of a holy God? But He foresaw all, and provided a perfect Sacrifice sufficient to meet it all, whether the sin be committed by “ anointed priest,” “ whole congregation,” a “ ruler,” or “ one of the common people.” The variation in the offerings teaches how sin becomes deeper, according to the position or privileges of the sinning one. The more prominent were these, the greater the harm done by evil example. III. The laying of hands on the victim’ s head teaches much.1. Sense of sin, and need of pardon (Psalms 51:4; Luke 18:13; 1 Timothy 1:15). “ The wages of sin is death” (Romans 6:23); hence I need a substitutionary sacrifice. “ Who shall deliver me?” (Romans 7:24). 2. Transmission of guilt; truth of deepest importance. “ The Lord hath laid . . . ” (Isaiah 53:6). “ Christ . . . suffered for sins, the Just for the unjust,” &c. (1 Peter 3:18). The holy Jesus received “ the wages of sin.” “ He put away sin by the sacrifice of Himself” ; He overcame “ through death” (Hebrews 2:14) the one who had introduced it into the world; and thus the Just One could--without the smallest sacrifice of His justice--exercise His prerogative of mercy, and be “ the Justifier of him which believeth in Jesus” (Romans 3:24-26). 3. Faith in God’ s acceptance of a substitutionary sacrifice (Romans 4:25; Romans 5:1; Romans 5:9). The offering was slain for the offerer; it was laden typically with his sins, as was the holy Jesus actually when He was “ made a curse for us” (Galatians 3:10-13). As we meditate on these things we cannot wonder at another feature of the sin-offering. IV. Not voluntary. There is nothing in this type--as in others--to show willingness on the part of the Holy One, and our Lord’ s words in Gethsemane plainly show how He shrank from being “ made sin” --that hateful thing which would separate Him from His God and Father. Hence the prayer thrice repeated, with increasing earnestness (Matthew 26:39-44; Luke 22:42-45): which contrast with the willingness displayed in the words (Psalms 40:7-8, with Hebrews 10:1-39.). V. The animals sacrificed as sin-offerings varied (Leviticus 4:3; Leviticus 4:14; Leviticus 4:23; Leviticus 4:28; Leviticus 4:32), according to whether it was for the “ priest,” “ whole congregation,” “ ruler,” or “ one of the common people.” Also, as before observed, no one type could ever suffice to depict the glorious Antitype; therefore no doubt some different characteristic or aspect of the Blessed One, in His passion, is set forth in each of the animals sacrificed. (Lady Beaujolois Dent).The sin-offering; or, expiation and forgiveness I. The sin-offering shadows forth the fulfilment of Psa 85:10; mercy can be shown to sinners in the “ free gift of . . . eternal life” (Romans 6:23, R.V.), because God’ s truth as to sin’ s “ wages” was verified on Calvary. Righteousness, i.e., the righteous judgment of a holy God, was shown in the just punishment of “ sin,” borne by a sinless victim; and Peace becomes the portion of every soul taught by the Holy Spirit to know that Jesus was punished for him or her; that is, every one that believes in God’ s acceptance of Christ’ s substitutionary Sacrifice (Romans 4:25; Romans 5:1). II. The blood strikingly shows the double aspect of this mighty sacrifice. “ The life . . . is in the blood” (Leviticus 17:11). Life was forfeited by fall (Genesis 2:17; Genesis 3:19; Romans 5:12); therefore life must be taken, blood must be shed (Ezekiel 18:4; Ezekiel 18:20; Hebrews 9:22), a substitutionary victim must be slain, before a holy God could pardon and accept the sinner. Jesus died, He shed His “ precious blood,” and through it we have “ redemption” (Matthew 27:50; John 19:34; Romans 5:8-9; Ephesians 1:7). Observe what was done with the blood.1. For anointed priest, or whole congregation, it was to be sprinkled “ seven times before the Lord, before the veil” (Leviticus 4:6-7; Leviticus 4:17-18), and put on “ horns of altar of sweet incense” ; seven betokening completeness, and horns power. We thus learn the completeness of restoration to worship and communion--interrupted by sin--through the power of Jesu’ s blood, shed on Calvary’ s Cross, and brought symbolically into the very presence of God for us: the ground, too, of His advocacy for us, as our “ Great High Priest” (1 John 2:1-2; Hebrews 4:14). Tim higher the position, privilege, light, the greater the sin. The anointed priest was in a very blessed position, admitted daily to minister in the Tabernacle; and the whole congregation were marked by Jehovah’ s favour. They were His “ redeemed” or “ purchased” people, called by Him, His “ son,” “ a peculiar treasure,” &c. (Exodus 15:13; Exodus 15:16; Exodus 4:22; Exodus 19:5); brought into covenant relationship with Jehovah, who Himself dwelt in their midst, guarding and guiding them night and day (Exodus 13:21-22). And they were encamped around His habitation, as accepted worshippers, through the medium of the priesthood and offerings. Hence, when sin entered, blood alone could atone and restore. 2. For a ruler or one of the common people the priest must put blood on the horns of the altar of burnt-offering (chap. 4:25, 30), telling of the power of the atoning blood to cleanse from all sin, and restore basis for worship, peace, &c. 3. All the blood was to be poured out at the bottom of the altar (verses 7, 18, 25, 30, 34). This was to be done in every case, as there atonement, or reconciliation, was made; there the Lord met with the children of Israel (Exodus 29:42-43). The pouring out tells of the fulness of the atonement made by Jesus. He “ poured out His soul unto death” (Isaiah 53:12; Psalms 22:14); made “ reconciliation for iniquity” (Daniel 9:24); gave “ His life a ransom,” &c. (Matthew 20:28; 1 Timothy 2:6); and in Him--our “ Altar” (Hebrews 13:10)--God and the sinner meet. III. Fine flour It is thought that in chap. 9., sin, as the root of all evil, the great principle of evil within, is specially dealt with, and when it shows itself in the committal of sin--though of ignorance--it must be judged by a holy God. In chap. 5. certain sinful actions are specified (verses 1-4), and dealt with in the same spirit (verses 5-13); but while again we see how a just and holy God must punish sin, we see also how a God of love meets the need of every sinner--even the poorest--by permitting fine flour to be offered, when the offender was “ not able” to bring any of the animals named. IV. The burning, again, shows the double aspect of the holy Sufferer, by the two words used.1. The fat, and portions of the inwards (as in peace-offering)--representing the rich excellences, heart and affections reserved for God Himself--were to be burnt as incense, or “ savour of delight,” upon the altar of burnt-offerings (Leviticus 4:8-10; Leviticus 4:19; Leviticus 4:26; Leviticus 4:35). Striking testimony to the intrinsic worth of the holy Jesus, even when presented to our gaze as “ made sin!” 2. The whole bullock was to be burnt--in judgment--“ without the camp” (Leviticus 4:11-12). The animal was--typically--loaded with man’ s sin. It represented man in his corrupt state, outwardly and inwardly evil (Romans 3:12; Romans 7:18): head guiding, legs walking, in evil ways, engendered within (James 1:15); therefore too loathsome to remain in sight of holy God, or be consumed with fire on His altar or table. The sin-offering must be cast forth--so to speak--from His presence. Thus “ sin” was “ laid upon” the sinless Son of God; the holy Jesus was separated from God, when, “ in the likeness of sinful flesh,” He “ suffered without the gate” (Romans 8:3; Hebrews 13:11-12). The gate of the very city chosen of God to put His Name there. Yes--outside its walls, the holy Son of God was crucified in a place set apart for the execution of malefactors (John 19:16-18). 3. “ In a clean place” the bullock was to be burnt, “ where the ashes” of burnt-offering were poured out (Leviticus 4:12). Ashes told of “ redemption” accomplished, and the pouring out of those of burnt-offering, of acceptance of “ finished” work. The “ body” of Jesus was laid in a “ new tomb” (Matthew 27:60), “ with the rich in His death” (Isaiah 53:10); token of work “ finished,” complete reconciliation made, “ eternal redemption” obtained (Hebrews 9:12). V. “outside the camp” --“ the gate,” full of deep teaching, can here but point to subjects for meditation and study, sufficient for whole lesson.1. Christ forsaken of God, “ made a curse for us” (Psalms 22:1; Matthew 27:46; Galatians 3:13), showing both desert of sinner and fate of those who die unrepentant and unpardoned, and must therefore bear the curse due to--God’ s judgment upon--their own sin. 2. Christ rejected by His own--by the world (John 1:11; Luke 23:18; Luke 23:24; Luke 19:14); bearing reproach, scorn (Psalms 42:10; Psalms 69:9; Psalms 69:20; Romans 15:3; Matthew 27:43), buffeted, scourged, crucified (Matthew 26:67; Matthew 27:26; Matthew 27:30-35). 3. All who are Christ’ s are called to be “ separate from the world,” “ bearing His reproach” (2 Corinthians 12:10; Hebrews 13:13), for “ the servant is not greater than his Lord” (John 13:16; John 15:20); hated by, crucified to world, “ with Christ” (John 17:14; Galatians 6:14; Galatians 2:20). 4. Christ, the “ Saviour of the world” (John 4:42; 1 John 4:14). Place of Gentiles was outside the camp, so may here see how Christ died--“ not for that nation only,” &c. (John 11:51-52). (Lady Beaujolois Dent)On sins committed in ignorance I. Man’ s own disposition is to condone inadvertent sins.1. Ignorance is treated as if synonymous with guiltlessness. 2. The responsibilities which attach to the knowledge become secretly a reason why knowledge is eschewed. II. Wherein the guiltiness of inadvertent sins consists.1. What such sinfulness has wrought. The death of the Saviour. 2. Sin in ignorance is the embodiment in action of those dark principles of enmity against God which lie embosomed in the human heart. III. God’ s emphatic witness against inadvertent sins.1. Sources of Divine remonstrance against such sins. Nature. Scripture. Conscience. 2. Man’ s resistance of the Divine remonstrance. 3. How is such daring ignorance fostered? (1) By the perversion of revealed truth.(2) By erroneous teaching. IV. Godly souls are betrayed into the commission of inadvertent sins. When Christians give themselves up to the guidance of any individual, or of any system, not strictly accordant with God’ s revealed truth, they will surely act against Christ and His commandments ignorantly. V. Sins in the godly are most heinous in god’ s esteem. Sin is to be estimated by a man’ s spiritual elevation. VI. Expiation provided for sins of inadvertence.1. Against whom the sins were committed. Blood sprinkled “ before the Lord.”2. The process of purging.3. Its suggestion of death.4. Its suggestion of wrath. III. Typical intimations of Christ’ s death for man’ s sins.1. God’ s condemnation of our Substitute.2. God’ s acceptance of our Substitute. (The Preacher’ s Hom. Com.)Ignorance in sinning I. Man’ s perception of right and wrong cannot be an allowed standard. He may “ sin through ignorance.”1. Neither his judgment nor his conscience is an adequate guide. 2. Hence the inquiry, What is sin? must be determined from without a man, not from within. God must be heard. 3. The presence of sin in man, even ignorantly contracted, imperils man’ s relationship to God. It interrupts man’ s approach to God, prevents his acceptable worship of God, and alienates his relationship with God. II. God’ s estimate and measurement of sin regulated the atonement. A full atonement for all sin has been made in Christ.1. This, if apprehended, lays the ground of a settled peace. 2. This will exalt our conception of the fulness and efficacy of the Saviour’ s sacrifice. 3. This will assure us of acceptable and satisfactory fellowship with God, since all sin is propitiated. III. Ignorance concerning sin argues man’ s real helplessness in dealing with it. (W. H. Jellie).Sins of infirmity 1. Even sins of infirmity contract a guilt upon the soul; yea, such a guilt as needs atonement and expiation in the blood of Jesus Christ. Do not slight sins of infirmity, for then they become more than mere infirmities. 2. Here is relief unto faith against those usual complaints of daily infirmities, which many gracious souls so much complain of and mourn under. The blood of Jesus Christ cleanses us from all our sins. 3. Here is great encouragement to engage in the service and work of God, notwithstanding our own infirmities and disabilities. The Lord hath provided a sin-offering for us; He will accept our sincere, though weak endeavours, and pardon our failings. 4. Take notice what continual obligations of love are upon us to Jesus Christ. We have such continual need of Him. (S. Mather.)The sin-offering Sin! The sound is brief. But it presents a dark abyss of thought. No mind can trace its birth. No eye can see its death. It ever rolls an ever-deepening course. Think much of sin. It is earth’ s death-blow. It marred the beauty of a beautous world. It is man’ s ruin. Its most tremendous blight fell on our inner life. It drove the soul from peaceful fellowship with God. Its terrible destructions die not in the grave. It works this bitter and eternal anguish, because God’ s curse attends it. As the bright sun behind a threatening cloud, the sin-offering waits to change the aspect. Though sin is death, the sinner need not die. There is a fortress of escape. Such are the tidings of the sin-offering. Say, is not this the truth of truths? Mark, now, how the sin-offering in every part proves sin to be a vanquished foe. There are indeed some grades of difference in this type, as rank or as offence might differ. The first example will illustrate all. The offender is the anointed priest (Leviticus 4:3). Sin has allured-ensnared--defiled him. But now he sees his guilt. He cannot rest till pardon be obtained. God’ s voice directs his course. He must bring a young unblemished bullock to the Tabernacle door. Behold the proof, that God has found a ransom. This is an idle and an empty rite, except it shows the victim of God’ s choice. This is but mockery, except it witnesses, that help is laid on the redeeming Jesus. A solemn act is next enjoined. The offender’ s hands must touch the victim’ s head. This sign, too, has no meaning, unless it bids the sin-lost to transmit their guilt. The proxy is then slain (Leviticus 4:4). Sin must have death. The curse must fall. Believer, your sins slew Christ. They cannot now slay you. His death is yours. The precious rite continues to unfold the Saviour’ s worth. It shows three uses of the outpoured blood.1. The veil is sprinkled seven times (Leviticus 4:6). This hung before the mercy-seat. It was the entrance to the holiest place. The truth is manifest. They, who would enter heaven, must plead blood shed. 2. Part dyed the golden altar’ s horns (Leviticus 4:7). This was the place where incense rose, as emblem of ascending prayer. Christ’ s intercession is salvation’ s crown. 3. The brazen altar drank the rest (Leviticus 4:7). Thus all is used to bring assurance to the anxious hearth Each drop subserves its part. Atonement needs the whole. The whole is given. (Dean Law.)Sins of infirmity 1. To take heed by the fall of others (Leviticus 4:3). If the pillars may bend, End the chief props of the house shake, what shall the tender rafters do? “ Be not high-minded, but fear.” 2. To bear with them that are weak (Galatians 6:1). He more easily excuses sin in others, who himself is bitten with the consciousness of his own infirmity. 3. Of the greatness of the sin of the priests. As by their good life and doctrine they save themselves and those who hear them, so by the contrary they destroy both. 4. To bear patiently the momentary afflictions of this life (Leviticus 4:12; cf. Hebrews 13:13). We should in our meditation and desire go out of the world, as out of the camp, and be content to bear reproach for Christ’ s sake, seeing we shall have no long continuance here, but look for an everlasting habitation in heaven. 5. The multitude of sinners does not excuse sin (Leviticus 4:13). 6. The prince is to take notice of his error (Leviticus 4:22). (A. Willet, D. D.)Sins unperceived These are not sins of omission, but acts committed by a person when at the time he did not suppose that what he did was sin. Although he did the thing deliberately, yet he did not perceive the sin of it. So deceitful is sin, we may be committing that abominable thing which cast angels into an immediate and an eternal hell, and yet at the moment be totally unaware! Want of knowledge of the truth and too little tenderness of conscience hide it from us. Hardness of heart and a corrupt nature cause us to sin unperceived. But here again the form of the Son of Man appears! Jehovah, God of Israel, institutes sacrifice for sins of ignorance, and thereby discovers the same compassionate and considerate heart that appears in our High Priest, “ who can have compassion on the ignorant!” (Hebrews 5:2). Amidst the types of this Tabernacle we recognise the presence of Jesus; it is His voice that shakes the curtains and speaks in the ear of Moses, “ If a soul shall sin through ignorance!” The same yesterday, to-day, and for ever! (A. A. Bonar.)The sin-offering The sin-offering, although first in order of application, came last in order of institution. It is distinctly a creation of the law. Sin having become, by the commandment, “ exceeding sinful,” the remedy provided by the law was the sin-offering, with all its elaborate ritual. The most prominent feature is the sprinkling of the blood. The blood being that which atones (Leviticus 17:11), it naturally comes most prominently forward in that which was especially the atoning sacrifice. The sin-offerings fall into two classes--viz., those whose blood was taken into the Tabernacle, placed upon the horns of the golden altar, and sprinkled seven times before the veil; and those whose blood was not taken into the Tabernacle, but only placed upon the horns of the brazen altar which stood in the outer court. To the first class belong the sin-offerings of the high priest (Leviticus 4:3-12), and of the whole congregation (Leviticus 4:13-21); to the second, those offered by rulers (Leviticus 4:22-26), or by any of the common people (Leviticus 4:27-35). Certain portions of the sacrifice were laid upon the altar of burnt-offering (Leviticus 4:8-10); the main part was dealt with in one of two ways--in sin-offerings of the first class mentioned above, it was consumed by fire outside the camp (Leviticus 4:12; Leviticus 4:21); in other cases, viz., where the blood was not carried into the Tabernacle, it became the food of the officiating priests (Leviticus 6:26; Leviticus 6:29; Leviticus 10:17-18); the greater part of the blood was poured away at the bottom of the altar of burnt-offering (Leviticus 4:7; Leviticus 4:18; Leviticus 4:25; Leviticus 4:30; Leviticus 4:34). Tradition adds that it descended thence into the valley of the Kedron. It is to be observed that a sin-offering was ordained to consist of one animal only, and that in each case the precise offering to be made was specified. “ Men were not allowed to choose or multiply their sin-offerings, as if there could really be any proportion between their gift and the privileges to which it readmitted them, lest they should dream of compensating for so much sin by so much sacrifice.” According to the unanimous tradition of the Jews, a verbal confession of the sin or sins for which the offering was brought accompanied the imposition of hands in the case of sin and trespass-offerings. The next point to be noticed is that remarkable provision of the law by which it was ordained that the majority of the sin-offerings should be eaten by the priests. The explanation of this is given in Leviticus 10:17. The people’ s sin passed into the very substance of the priests who thus “ in a deep mystery neutralised, through the holiness vested in them by their consecration, the sin which the offerer had laid upon the victim and upon them.” By this solemn act, which served but to increase the guilt of an unholy priesthood, the priests became in a remarkable manner types of Him who was “ made sin for us.” It remains to inquire, For what sins did the sin-offering atone? Clearly not for wilful breaches of any of God’ s commandments (2 Corinthians 3:7; Hebrews 2:2; Hebrews 10:28; also Numbers 15:27-31; Deuteronomy 17:12). The law proclaimed aloud that “ the wages of sin is death.” For what, then, were the Mosaic sacrificial atonements available? The cases which admitted the application of a sin or trespass-offering may be brought under four beads--viz.,(1) bodily defilements (Leviticus 5:2-3; Leviticus 12:6-7; Leviticus 15:13-15; Leviticus 15:25-30; (2) ceremonial offence (Leviticus 5:15-19; (3) certain specified cases of moral transgression knowingly committed, in favour of which an exception from the general severity of the law was admitted, and an atonement ordained (Leviticus 6:1-7); (4) sins of ignorance and inadvertency, or offences unwittingly done (Leviticus 4:2; Leviticus 4:13; Leviticus 4:22; Leviticus 4:27; Leviticus 5:15; Leviticus 5:18; Numbers 15:24-29). These last formed the largest class of offences to be atoned for by the Mosaic sacrifices. All this vast and complicated machinery of confession, bloodshed, sacrifice, and priestly atonement existed in the main for what, in modern language, we should call venial sins, for sins committed in ignorance or inadvertence--it might almost be said, for involuntary sins. One great lesson, then, which the system of atonement under the law must have taught, was the extreme heinousness of sin, since even “ little” sins, as men might call them, had to be atoned by blood. (E. F. Willis, M. A.)Sins of ignorance I know nothing that gives a higher view of the holiness of God than this: that not only sins that we culpably and deliberately commit are guilt in His sight, but that we commit sins in our ignorance which are sins though we do not suppose them to be so. God’ s law is a fixture, and is not dependent upon our estimate. There is sin committed in the dark as well as noonday. Sin committed by those who are not acquainted with it as such, as well as when committed, though it may be aggravated in the last case by those who are acquainted with it, is still sin. Now, it has been said that sins committed in ignorance are no sins at; all; and that the ignorance of a duty is atonement for omitting that duty, or expiatory of the sin. My answer is--ignorance may extenuate our guilt, but it does not in the least modify the sin, or make an atonement for it. (J. Cumming, D. D.)The sin-offering There is a prevailing disposition in the hearts of many to think of sins of ignorance as if they were no sins; or if it be allowed that they need mercy, such mercy is regarded rather as a right than as the free and unmerited gift of grace. Ignorance in the minds of such persons becomes synonymous with guiltlessness; to act conscientiously (however dark or dead the conscience)is to act blamelessly. The thought of the responsibilities that attach to knowledge becomes secretly a reason why knowledge is eschewed. In a word, darkness is loved rather than light, because darkness brings quiet, but light has awakening and convicting power. A sufficient answer to all such thoughts is this--that the especial reason for the appointment of the sin-offering was, that it might meet sins committed in ignorance. The heinousness of such sins of ignorance depends, not so much on the character of the deed done as on that condition of heart which is capable of committing sin without knowing that it is sin, and commits it, perhaps exultingly, triumphing in it as good. What must angels in heaven think of the state of that soul which is so thoroughly blinded, so utterly astray from God, as to violate His commandments and resist His will in total unconsciousness that it is doing wrong? What can be more terrible than a conscience so hardened? Nothing has a greater tendency to bring the conscience into this state, and to lead to the daring commission of sins of ignorance, than religious truth perverted. It would be happy, indeed, if we could assert, even of real Christians, that they are free from these fearful sins of ignorance. But whenever they give themselves up to the guidance of any individual, or of any system whose influence is not strictly according to the revealed truth of God, they will surely act against Christ and His commandments ignorantly. There is nothing, perhaps, at this present moment, that is operating more terribly against the progress of truth than the misdirected energies of real Christians, ignorantly sustaining error, ignorantly resisting light. If, then, there may be sins of ignorance, even where there is most diligence and watchfulness, how much more where there is negligence or slumber, or acquiescence in the prevailing evil of the age! There has been only One on earth free from sins of ignorance, even He who said, “ I have set the Lord always before me” ; and He came to be our Sin-offering--to bear the wrath due to these very sins of ignorance; otherwise, they alone would have sunk us into perdition for ever. The chapter before us, as being addressed to those who were ostensibly the separate people of God, teaches us especially respecting sins of ignorance committed by believers. The greater our privileges, the nearer we are brought to God; the more intimately we are connected with His service, the more terrible must be the consequences of transgression . . . In atonement, Divine holiness requires in the Surety not only that He should bear every penalty, but that He should also present a substitutional perfectness for us. There are few chapters worthy of more solemn consideration than this. It teaches us the deep responsibility of all positions of ostensible service, especially such as are influential over the minds and habits of others. Any influence we may possess, any ability of instructing, comforting, or in any way helping others, by word or by example, is a talent which we cannot escape the responsibility of using. The priests of God (and all believers are priests)must act, and that, too, openly. But how needful that they should well consider the responsibility of their position; the danger in which they are of acting ignorantly, and the disastrous effects of such ignorance, in dishonouring God and injuring others who may be involved in the consequences of their sin I Honest-hearted reception of the Word of God can alone preserve us from such ignorance. (B. W. Newton.)Man’ s incompetency to deal with sin Nothing can more forcibly express man’ s incompetency to deal with sin than the fact of there being such a thing as a “ sin of ignorance.” How could he deal with that which he knows not? How could he dispose of that which has never even come within the range of his conscience? Impossible. Man’ s ignorance of sin proves his total inability to put it away. If he does not know of it, what can he do about it? Nothing. He is as powerless as he is ignorant. Nor is this all. The fact of a “ sin of ignorance” demonstrates, most clearly, the uncertainty which must attend upon every settlement of the question of sin, in which no higher claims have been responded to than those put forth by the most refined human conscience. There can never be settled peace upon this ground. There will always be the painful apprehension that there is something wrong underneath. If the heart be not led into settled repose by the Scripture testimony that the inflexible claims of Divine justice have been answered, there must of necessity be a sensation of uneasiness, and every such sensation presents a barrier to our worship, our communion, and our testimony, if I am uneasy in reference to the settlement of the question of sin, I cannot worship; I cannot enjoy communion, either with God or His people, nor can I be an intelligent or effective witness for Christ. The heart must be at rest, before God, as to the perfect remission of sin, ere we can “ worship Him in spirit and in truth.” If there be guilt on the conscience there must be terror in the heart; and assuredly a heart filled with terror cannot be a happy or a worshipping heart. (C. H. Mackintosh.)The Bible tells of sin and its cure The Bible is a book with a single purpose; and that purpose is to reveal the sinfulness of the human family, and a method of salvation from that sinfulness. And, of course, a book that has only one end in view must necessarily be silent with reference to a thousand other subjects. A few years ago a man was galloping on horseback, as if he had seen a spectre, down the bank of a New England river in the dead of night. His mission was to inform the sleeping dwellers in a number of manufacturing towns farther down the stream that the great dam farther up the river was about to burst its barriers. The horseman, as he sped along, trampled myriads of flowers underfoot, but he had nothing to say of botany. He rushed by hundreds of projecting rocks, rich in stories of prehistoric ages, but he had nothing to say on the subject of geology. Over his head the starry hosts were marshalled as they had been since the foundation of the world, but he had nothing to say on the subject of astronomy. He had just one mission--to inform the sleeping toilers of their danger, and how they might escape it, and he had no time to devote to the consideration of any other subject, however important, or however fascinating to other minds. So it is with God’ s Word. Its single object is to tell us of sin and its cure. On this subject it is full and explicit and infallible. Involuntary offences “ Truth, real inward truth, is the rarest of all things.” Thus wrote the late Rev. F. D. Maurice, one of the most saintly men of his day. Let him who questions this consider this good man’ s confession, that “ some little petty subterfuge, some verbal or acted dishonesty, we are continually surprised into; and against this neither a high code of honour nor an exact profession of religion is much preservation.” Does the reader see in this confession, as in a mirror, his own heart? If so, and if he would know how to become absolutely truthful, let him learn that “ continued intercourse with the Father of Lights, revealing our own darkness to us, is the one safeguard; and the Christian who loses that is in more danger of stumbling than an infidel.” Perhaps not in more, but certainly in as much danger; since when a Christian runs from the light into darkness he is blind as other men. To be thoroughly truthful in all things, it is, therefore, needful for a good man to live very near to the God of truth. Our virtues are never so pure as when we live close to our Redeemer’ s throne. Errors and oversights in all our lives It is with the children of men as with the housewife, that having diligently swept her house and cast the dust out-of-doors, can see nothing amiss, not so much as a speck of dust in it, whereas, if the sun do but a little shine in through some cranny in the wall, or some broken quarrel in the window, she may soon see the whole house swim and swarm with innumerable motes of dust, floating to and fro in the air, which for dimness of light or sight before she was not able to discern. Even so it is with many that are careful of their ways, so that little may be seen amiss that might require either reformation or amendment, yet, when they shall come to look more attentively into God’ s law, a little beam of light reflecting upon their souls from it, will discover unto them such an innumerable company, as well of corruptions in their hearts as of errors and oversights in their lives, that it shall make them, as men amazed, cry out, Lord, what earthly man doth know the errors of his life? (T. Gataker.)The best are not free from imperfection He who boasts of being perfect is perfect in folly. I have been a good deal up and down the world, and I neither did see either a perfect horse or a perfect man, and I never shall until two Sundays come together. You cannot get white flour out of a coal sack, nor perfection out of human nature; he who looks for it had better look for sugar in the sea. The old saying is, “ Lifeless, faultless.” Of dead men we should say nothing but good; but as for the living, they are all tarred, more or less, with the black brush, and half an eye can see it. Every head has a soft place in it, and every heart has its black drop. Every rose has its prickles, and every day its night. Even the sun shows spots, and the skies are darkened with clouds. Nobody is so wise but he has folly enough to stock a stall at Vanity Fair. Where I could not see the fool’ s cap, I have, nevertheless, heard the bells jingle. As there is no sunshine without some shadow, so is all human good mixed up with more or less evil; even poor law guardians have their little failings, and parish beadles are not wholly of heavenly nature. The best wine has its lees. All men’ s faults are not written on their foreheads, and it is quite as well they are not, or hats would need wide brims; yet, as sure as eggs are eggs, faults of some sort nestle in every man’ s bosom. There’ s no telling when a man’ s sins may show themselves, for hares pop out of a ditch just when you are not looking for them. A horse that is weak in the legs may not stumble for a mile or two, but it’ s in him, and the rider had better hold him up well. The tabby cat is not lapping milk just now, but leave the dairy door open, and we will see if she is not as bad a thief as the kitten. There’ s fire in the flint, cool as it looks; wait till the steel gets a knock at it, and you will see. Everybody can read that riddle, but it is not everybody that will remember to keep his gunpowder out of the way of the candle. (C. H. Spurgeon.)All sin must be abhorred It is credibly reported that in some parts of Italy there are spiders of so poisonous a nature as will kill him that treads upon them, and break a glass if they do but creep over it. This shows clearly that the force of this poison is not in measure by the quantity, but in the nature by the quality thereof. And even so the force of sin consists not in the greatness of She subject or object of it, but in the poisonful nature of it, for that it is the breach of the law, violation of the justice, and a provocation of the wrath of God, and is a present poison and damnation to men’ s souls; therefore, as the least poison, as poison, being deadly to the body, is detested, so the least sin, as sin, being mortal to the soul, is to be abhorred. (J. Spencer.) Leviticus 4:3 If the priest that is anointed do sin. The eminent sinfulness of error in the priest I. From the superior position he occupied. II. From the superior privileges he enjoyed. Exempt from many secular anxieties and temptations. Constantly in contact with sacred influences. III. From the superior knowledge he possessed. Intimately acquainted with requirements of law. Possessing ample means and opportunities for ascertaining purpose of precepts enjoined. IV. From the superior influence he exerted. Looked up to as an example. (F. W. Brown.)Defiled sanctities 1. Christians occupying exalted positions, enjoying elevated privileges, rendering distinguished service for God, may fall into sin. 2. They know that the dishonour done to God is commensurate with the dignity of their position and the holiness of their profession. 3. So acutely is their guilt felt by them when thus brought under consciousness of sin, that its burden and bitterness would overwhelm them were there not adequate grace in the sin-offering for even such sin as theirs. Here, therefore, it is clearly shown-- I. That however far sin may have penetrated, and whatever solemn and sacred things it may have defiled, thither the atoning blood follows, carrying full expiation where sin has carried defilement. II. That the dishonour done to God, to the sanctities of a godly life, and to the solemnities of sanctuary ministries, was compensated for in offering upon the altar of incense the symbols of the inherent and intrinsic excellency of christ. (W. H. Jellie.)Sin in the priesthood I. A holy office does not ensure infallibility. II. Occupants of a holy office are specially called to sanctity. III. Eminently privileged and enlightened, they who minister before God should be most vigilant lest they sin. IV. Sin in God’ s priests had to be purged by a great sacrificial expiation. Expressing--1. The peculiar magnitude of sin in them.2. The boundless sufficiency of redemption, even for them. (W. H. Jellie.)The priest’ s sin This man is a priest; the holy anointing oil of the Lord his God is upon him, and therefore, of course, he cannot sin! The fact of the matter is that none of us are beyond the reach of temptation, beyond the possibility of a fall. Well, what then? I know what the mocking world will say: “ If the priest that is anointed do sin,” I will have nothing to do with religion at all; it is all hypocrisy; he is no better than other men. I know quite well what uncharitable professors will say: Turn him out; he is a hypocrite. “ If the priest that is anointed do sin,” he has disgraced himself. I know what your own heart will say: It is no good; I have tried; I have fallen; I may as well give it all up, there is no hope at all. But what does God say? “ If the priest that is anointed do sin,” let him bring his sacrifice; “ let him bring . . . a young bullock without blemish . . . for a sin-offering.” Is it not marvellous! I do not so much wonder at the 27th verse where God says: “ If any one of the common people sin,” but “ if the priest that is anointed do sin,” let him bring his sacrifice. And yet, if you read that verse carefully all through, you will see that there is no minimising of the priest’ s sin. God, in the terms that He uses, says that it is a very heinous thing for a priest to sin. If one of His own children goes astray it is a very serious thing. He has been anointed; that anointing not only implies separation to God, but enduing with power. That anointing of the Holy Spirit is upon him, he ought not to have sinned. No temptation came upon him more than he was able to bear. And if you read on you will see, in the Revised Version, “ If the priest that is anointed do sin, so as to cause the people to sin.” Yes, if the priest sin, he causes the people to sin, and if the Christian sin he is a stumblingblock to others, therefore an ungodly man will go still further into the depths of sin. And yet, “ if the priest that is anointed do sin, let him bring his sacrifice.” What does he do when he sacrifices? There are seven points you ought to consider. The first thing he has to do (Leviticus 4:4), “ He shall bring the bullock unto the door of the Tabernacle of the congregation before the Lord, and shall lay his hand upon the bullock’ s head.” The bullock is to be without spot or blemish. The priest comes there conscious of his own sin, and lays his hand upon the bullock’ s head. And that is the first thing you must do. You must find a spotless victim. The Lord Jesus Christ is that Lamb without sin, without spot. The first thing to do is to put our hand upon the victim. And the moment the man laid his hand upon the victim that moment a transference took place. All the sinner’ s sin was placed upon the victim. The victim was slain and east outside the camp, and the sinner goes into the Temple of God and takes his place in the Holy Place of Jehovah. And directly you lay the hand of faith upon Christ, directly you grasp Christ as your great Substitute, the same thing takes place. And if you arc a child of God, you have felt that the burden of sin is intolerable, it has weighed you down, and all that sin has been made to meet upon Him. Another reason why he was to lay his hand hard, was to show that all his trust was in that victim alone. He was to lean hard with all his weight upon him. If the victim did not support him the man fell prostrate to the ground. So we must lean entirely upon Christ, all our confidence must be in Him and Him alone. The second point is this--He shall kill the bullock before the Lord. There is no doubt about it, “ the wages of sin is death.” Look at it! look priest! and see what your sin has brought about--the death of that pure and spotless victim. Now there were three things to be done with the blood of the bullock. The blood of the bullock was to be taken and sprinkled in three different places. First of all you read in Leviticus 4:6, the priest was to take the blood and sprinkle it seven times before the Lord, before the veil of the sanctuary. Seven times he was to sprinkle it there at the Holy of Holies. Why? Because within that Holy of Holies dwell the Shechinah glory of God. Christian, is this not the first result of your sin? You lose your communion with God. The first thing to be done is to restore that communion with God. The next thing to be done is this--he was to take some of the blood (Leviticus 4:7) and put it upon the altar of sweet incense. What was that? The place where the priest prayed for the people. When the people were praying outside the priest went into the Holy Place, and his offering went up as incense before God. Is not this the second result of sin--you lose the power of prayer; you say your prayers but you no longer pray; you lose all that joy and spontaneity of service; there is no fragrance about your prayers, it is mere routine, and there is no reality about them at all. If you want to have communion with God in prayer, and to be able to pray as you ought to pray, there must be the sprinkling of the blood there. The third thing to be done was to take the rest of the blood and pour it out on the altar of burnt-offering. What was that? The place where the daily burnt-offering was offered up. God will not accept your burnt-offering if there is sin in the heart. There is a controversy between me and God, and though I may try and bring Him offerings, God will not accept them. There was another thing to be done. “ And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.” Now we have never had that word for burnt before. That word means to thoroughly consume with burning. Very different to another word for burning I shall notice presently. It is no use your saying you cannot get peace and joy as long as you are keeping your bullock within the camp. You must take it out and burn it. There will be no peace until you do. Inside the camp a very different scene was taking place. There, upon the altar, we read in the eighth and following verses, all the fat of the bullock, all the inwards of the bullock, he is to offer it up upon the altar of the burnt-offering for a sweet savour to God. That is a very different word from burnt--the word in Leviticus 4:10, is k’ tour; it means to burn as fragrance--not with consuming burning, but as sweet incense to God. And there is a sweet incense ascending from that altar. The priest may almost hear that whisper from the open heavens, and it is forgiven him. It is all forgiven; the sacrifice is accepted, and the sin is blotted out. (E. A. Stuart, M. A.)Sin in ministers The high priest, although a single individual, if he sin, must bring as large and valuable an offering as is required from the whole congregation. For this law there are two evident reasons. The first is found in the fact that in Israel the high priest represented before God the entire nation. When he sinned it was as if the whole nation sinned in him. So it is said that by his sin he “ brings guilt on the people” --a very weighty matter. And this suggests a second reason for the costly offering that was required from him. The consequences of the sin of one in such a high position of religious authority must, in the nature of the case, be much more serious and far-reaching than in the case of any other person. And here we have a lesson as pertinent to our time as to those days. ,As the high priest, so, in modern time, the bishop, minister, or elder, is ordained as an officer in matters of religion, to act for and with men in the things of God. For the proper administration of this high trust, how indispensable that such a one shall take heed to maintain unbroken fellowship with God! Any shortcoming here is sure to impair by so much the spiritual value of his own ministrations for the people to whom he ministers. And this evil consequence of any unfaithfulness of his is the more certain to follow, because, of all the members of the community, his example has the widest and most effective influence; in whatever that example be bad or defective, it is sure to do mischief in exact proportion to his exalted station. If, then, such a one sin, the case is very grave, and his guilt proportionately heavy. (S. H. Kellogg, D. D.)Sin not excused by ignorance One would wonder whether it is possible that sin can be committed in ignorance--that is to say, whether the ignorance does not do away with the sinful character of the deed. Is not sin a wilful action? Is not its wilfulness the very essence of its guilt? So we would think; yet again and again in the ritual we find that ignorance is never made into a sufficient excuse for sin. The sense of mystery which we may feel in regard to this matter can only be relieved by looking for analogous instances in the field of nature. There is no law written on all the dominion of nature with a broader and clearer hated than that all sin is followed by penalty. Exclude the air, and you exclude vitality; shut out the light, and you impoverish the life; doom yourself to solitude, and you doom yourself by the same fiat to extinction. It is in vain to plead that we did not know the nature of air, or the utility of light, or the influence of high things upon things that are low; we must be taught the depth of our ignorance and its guilt by the intensity and continuance of our personal suffering. Leaving the region of nature and coming into the region of civilisation, we find that even in legal affairs violations of law are not excused on the ground of ignorance. The judge upon the bench does not hesitate to inform the trespasser that he ought to have known the law of which he pleaded ignorance. Turning from purely legal criticism of this kind, we find the same law in operation in social affairs. A man is not excused from the consequences of ill-behaviour on the ground that he did not know the customs of society or the technicalities of etiquette. He may be pitied, he may be held in a kind of mild contempt, his name may be used to point a moral; but at the root of all this criticism lies the law that the man is a trespasser, and that ignorance cannot be pleaded as a complete excuse. This canon of judgment has a very wide bearing upon human affairs. Were it to be justly and completely applied, it would alter many arrangements and relations of life. There are many things which we ought to know, and which we ought to be; and instead of excusing ourselves by our ignorance, we should be stimulated by its effects to keener inquiry and more diligent culture. That sense of ignorance will possibly show us in what critical conditions our life is being spent. What watchfulness is imposed upon us by the fact that it is possible to sin through ignorance! If sin were a mere act of violence, we could easily become aware of it, and with comparatively little difficulty we might avoid its repetition. But it is more and other than this. It is committed when we little think of its commission; we inflict wounds when we think our hands are free of all weapons and instruments; we dishonour God when we suppose we are merely silent about Him. Neglect may be sin as well as violence. There is a negative criminality as well as a positive blasphemy. All this makes life most critical and most profoundly solemn. The commandment of God is exceeding broad. Being a Divine commandment it comes of continual and minute exactions covering all life with the spirit and obligation of discipline. The mercy is shown that a special offering was provided for the sin of ignorance Let every soul, then, boldly say, as if in solemn monologue, Whatever my sin may be, it is provided for in the great Offering established as the way of access to the Father; I will invent no excuses; I wilt seek for no new methods of payment or compensation; I will bring no price in my hand, no excuse on my tongue, nor will I hide even in the depths of my consciousness any hope that I can vindicate my position before God; I will simply fall into the hands of the Living One, and look upon the Lamb of God which taketh away the sin of the world. In that spirit I will go forward to judgment, and in that spirit I will encounter the mysteries of destiny. (J. Parker, D. D.) Leviticus 4:6-7 Sprinkle of the blood.The sprinkling of the blood of the sacrifice There is not that intensity of evil in a sin of ignorance which is to be seen in wilful transgression; but still there is sin in it: for no law can allow ignorance to be an excuse for trespass, since it is the duty of the subject to know the law. No amount of sincerity can turn injustice to righteousness, or transform falsehood into truth. If a man partakes of a deadly poison believing it to be a health-giving medicine, his sincerity will not hinder the natural course of nature: he will die in his error. It is precisely so in the moral and spiritual world. Sins committed in ignorance must be still sins in the sight of the Lord, or else no expiation would have been provided for them. I am greatly rejoiced to think there should be such a sacrifice provided, since it may yet turn out that the larger number of our sins are sins of which we have not been aware, because the hardness of our heart has prevented our discovering our error. Many good men have lived in an evil habit, and remained in it unto death, and yet have not known it to be evil. Now, if the precious blood of Jesus only put away the sin which we perceived in detail, its efficacy would be limited by the enlightenment of our conscience, and therefore some grievous sin might be overlooked and prove our ruin. “ Cleanse Thou me from secret faults” is a prayer to which the expiation of Christ is a full answer. The atonement acts according to God’ s sight of sin and not according to our sight of it, for we only see it in part, but God sees it all and blots it all out. I. We begin with the sacrifice of Christ in its relation to the lord God of Israel.1. In the type before us the prominent thing before God is the blood of atonement. It was God’ s intent to awaken in man a great disgust of sin, by making him see that it could only be put away by suffering and death. In the Tabernacle in the wilderness almost everything was sanctified by blood. The purple drops fell even on the book, and all the people. The blood was to be seen everywhere. 2. The blood of the sacrifice was sprinkled before the veil seven times, signifying this: first, that the atonement made by the blood of Jesus is perfect in its reference to God. All through the Scriptures, as you well know, seven is the number of perfection, and in this place it is doubtless used with that intent. The seven times is the same as once for all: it conveys the same meaning as when we read, “ For Christ also hath once suffered for sins,” and again, “ We are sanctified through the offering of the body of Jesus Christ once.” It is a complete act. No man need bring anything more, or anything of his own, wherewith to turn away the anger of God; but he may come just as he is, guilty and defiled, and plead this precious blood which has made effectual atonement for him. 3. Note next, that not only is the atonement itself perfect, but that the presentation of that atonement is perfect, too. The sevenfold sprinkling was typical of Christ as a Priest presenting unto the Father Himself as a sacrifice for sin. This has been rally done. Jesus has in due order carried the propitiation into the sanctuary, and appeared in the presence of God on our behalf. We now pass on to a few thoughts about ourselves in relation to the type. 4. This sevenfold sprinkling of the blood upon the veil meant that the way of our access to God is only by virtue of the precious blood of Christ. Do you ever feel a veil hanging between you and God? In very truth, there is none; for Jesus has taken it away through His flesh. 5. I further think that the blood was sprinkled on the veil seven times to show that a deliberate contemplation of the death of Christ is greatly for our benefit. Whatever else you treat slightly, let the sacrifice of Calvary be seriously considered again and again. 6. Remember, too, that this sets out how great our guilt has been, since the blood must be sprinkled seven times ere the work of atonement is fully seen by you. Our guilt has a sevenfold blackness about it, and there must be a sevenfold cleansing. If you plead the blood of Jesus once and you do not obtain peace thereby, plead it again; and if still the burden lies upon your heart, still go on pleading with the Lord the one prevailing argument that Jesus bled. God, who bids us forgive unto seventy times seven, sets no bound to His own forgiveness. 7. Do reflect that if your case seems to yourself to be very difficult, it is provided for by this sevenfold sprinkling of the blood. The devil’ s desire will be to keep you from thinking upon Christ; but do remember that thoughts about anything else will do you very little good. Your hope lies in thinking upon Jesus, not upon yourself “ He is able to save them to the uttermost that come unto God by Him.” Mr. Moody Stuart somewhere tells us that he once talked with a woman who was in great trouble about her sins. She was a well-instructed person, and knew the Bible thoroughly, so that he was in a little difficulty what to say to her, as she was so accustomed to all-saving truth. At last he urged upon her very strongly that passage, “ This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners,” and he noticed that she seemed to find a quiet relief in a gentle flow of tears. He prayed with her, and when she rose from her knees she seemed much comforted. Meeting her the next day, and seeing her smiling face, and finding her full of rest in the Lord, he asked? “ What was it wrought your deliverance?” “ Oh,” she said, “ it was that text, ‘ Jesus came to save sinners.’“ “ Did you not know that before?” said Mr. Stuart. Yes, she knew the words before, but she found that in her heart of hearts she had believed that Jesus came to save saints, and not sinners. Do not many awakened persons abide in the same error? II. The blood in its influence upon prayer. “ The priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord.” Horns signify power, and the explanation of the symbol is that there is no power in intercessory prayer apart from the blood of expiation.1. Remember, first, that the intercession of Christ Himself is based upon His atonement. He is daily pleading before the throne of God, and His great argument is that He offered Himself without spot unto God. “ It pleased the Father to bruise Him,” and now it pleases the Father to hear Him. The bruised spices of His passion are an incense of sweet smell, and derive a double acceptance from the blood-smeared altar upon which they are presented. And now take the type to yourselves. 2. You and I are to offer incense upon this golden altar by our daily intercession for others, but our plea must always be the atoning blood of Jesus. 3. And, as this must be the plea of our intercession, so it must be our impulse in making intercession. When we pray we come, as it were, to this golden altar, and we look thereon: what is that we see? Stains of blood! We look again, and again see crimson spots, while all the four horns are red with blood. Did my Lord pour out His soul unto death for men, and shall not I pour out my soul in living earnest when I pray? Can you now bow your knee to plead with God and not feel your heart set upon the good of men, when you see that your Lord has laid down His life that they may be saved? Where He poured out His blood, will not you pour out your tears? He has given His bleeding heart for men, will not you give your pleading lips? 4. I think, too, I must say that this smearing of the horns of the altar with blood is meant to give us very great encouragement and assurance whenever we come to God in prayer. Never give anybody up, however bad he may be. Why, there is the blood of Christ. What sin is there which it cannot remove? When we pray, let us with vehement desire plead the blood of Jesus Christ. Perhaps fewer petitions, and more urging of the merit of Christ, would make better prayers. III. The last point is, the blood in its influence upon all our service. You see we have been coming outwards from the veil to the golden altar, and now we pass outside the Holy Place into the outer court, and there in the open air stands the great brazen altar--the first object that the Israelite saw when he entered the sacred precincts.1. That altar represents a great many things, and among the rest our Lord Jesus presenting Himself to God as an acceptable sacrifice. Whenever you think of our Lord as being an offering of a sweet smell unto God, never dissociate that fact in your mind from His being slain for sin, for all our Lord’ s service is tinged by His atoning death. 2. Viewing the type in reference to ourselves, let us learn that whenever we come to offer any sacrifice unto the Lord we must take care that we present it by virtue of the precious blood of Christ. We must view the atonement as connected with every holy thing. I believe that our testimonies for God will be blessed of God in proportion as we keep the sacrifice of Christ to the forefront. Somebody asked our brother, Mr. Moody, how it was that he was so successful, and he is said to have replied, “ Well, if I must tell you, it is I believe because we come out fair anal square upon the doctrine of substitution.” In that remark he hit the nail on the head. That is the saving doctrine; keep that before your own mind, keep it before the minds of those whom you would benefit. 3. And, beloved, do you not think that this pouring of the blood at the foot of this brazen altar indicates to us how much we ought to bring there? If Jesus has brought His life there, and laid Himself thereon, ought we not to bring all that we are and all that we have, and consecrate all to God? 4. Lastly, you notice the blood was poured out at the bottom of the altar. What could that mean but this--that the altar of thank-offering stood upon and grew out of a basis of blood. So all our deeds for God, our sacrifices for His cause, must spring out of the love which He has manifested in the death of His dear Son. We love Him because He first loved us. And how do we know that He loves us? Behold the death of Jesus as the surest proof. I long to put my whole being upon that altar, and I should feel as I did so that I was not giving my God anything, but only rendering to Him what His dear Son has bought a million times over by once shedding His life-blood. (C. H. Spurgeon.)Burn all sin The blood was put upon the horns of the altar of sweet incense to signify that no prayer can pierce up to God but in and by the blood of Christ. All the rest of the blood was poured at the foot of the altar of burnt-offering, to note still the true shedding of Christ’ s blood for mankind, and because also it was holy, it might not be cast out as profane. The burning of the holy without the host plainly showed that Christ should not suffer in Jerusalem, but should be led out of the city to a place appointed, and there suffer; which you know was fulfilled accordingly (Hebrews 13:11-12). And the whole bullock was to be burned, being a sin-offering, to teach men to burn all their sins, and not to divide them, as we do, when we say, I will amend my drunkenness, but I cannot leave my swearing, or if I leave that also, yet my licentious life a little more must have a swing, &c. But burn all, thou wert best, and willingly keep none, burn them, I say, by true sorrow and detestation of them, even all, all, lest but one--being wilfully still delighted in--burn thee all, and wholly in hell for ever. When Moses, with the Israelites, was to depart out of Egypt, and Pharaoh would have had them leave their cattle behind them, saving what they intended to sacrifice, answer was made, they would not leave one hoof of a beast behind; and so deal you with your sins--leave not one hoof of sin behind. No one sin, no part of sin, that is, still I say, by wittingly, willingly, and boldly continuing in it and delighting in it. Otherwise, free from sin in this life we cannot be. But, through the grace of God, we may be free from presumptuous pleasure in sin, and sigh and groan no more, for that anyway we should offend so good a God, as we find infinite ways of Him that we do offend, desiring and longing to be free even from all sin. (Bp. Babington.)Sprinkling the blood Ewald thus explains the various ceremonies of sprinkling: “ It was in the sprinkling of the blood, the proper sacrament of sacrifice, that the distinction between the guilt-offering and the expiatory offering in the narrow sense came most clearly to the front: and it is easy to understand why it would reveal itself most plainly here. As it was right that the blood of an expiatory offering for public transgressions should be made far more conspicuous to eyes and sense, so it was sprinkled on an elevated place, or even on one which was extraordinarily sacred. The way, too, in which this was done was marked by three stages. If the atonement was made for an ordinary man or for a prince the priest sprinkled the blood against the high towering horns of the outer altar, and poured the remainder, as usual, out at its base; if it was made for the community or for the high priest, some of the blood was seven times sprinkled against the veil of the Holy of Holies, then some more against the horns of the inner altar, and only what was then left was poured out as usual at the base of the outer altar. The third and highest expiation was adopted on the yearly Day of Atonement. On the other hand, in the case of the guilt-offering no reason existed for adopting any unusual mode of sprinkling the blood. It was sprinkled, just as in other cases, round the sides and foot of the outer altar. As soon as this most sacred ceremony of the sprinkling was completed, then, according to the ancient belief, the impurity and guilt were already shaken off from the object to which they had clung.” Substitution satisfying the conscience In Passion week as I was reading “ Bishop Wilson on the Lord’ s Supper,” I met with an expression to this effect, that--The Jews knew what they did when they transferred their sin to the head of their offering. The thought rushed into my mind, What I may I transfer all my guilt to another? Has God provided an offering for me that I may lay all my sins on His head? Then, God willing, I will not bear them on my own soul one moment longer. Accordingly I sought to lay my sins upon the sacred head of Jesus; and on the Wednesday began to have a hope of mercy; on the Thursday that hope increased, on the Friday and Saturday it became more strong, and on Easter Sunday I awoke early, with these words upon my heart and lips, “ Jesus Christ is risen to-day! Hallelujah! Hallelujah!” From that hour peace flowed in rich abundance unto my soul. (C. Simeon.).Repentance insufficient without atonement 1. Some tell us that repentance is sufficient without atonement. “ Contrition,” say they, “ is all that God wants. Why insist on the need of sacrifice? Let a man mourn over his iniquities and he will be forgiven.” This is a mode of speech not more unscriptural than unphilosophical. To maintain that “ repentance is sufficient without atonement” is uncommonly like declaring that life is enough without bread or that heat is sufficient without the sun. The fact is, that as existence is sustained by food, and as warmth proceeds from the orb of day, so repentance is with most men the result of belief in redemption. John the Baptist was pre-eminently a preacher of repentance: we invariably associate the two. “ Repent ye, for the kingdom of heaven is at hand” ; such was the keynote of his teaching. He bids the Pharisees and Sadducees “ bring forth fruit meet for repentance.” Yet he who thus spoke took care to cry, “ Behold the Lamb of God.” 2. “ Repentance toward God, and faith toward our Lord Jesus Christ,” stand in the relation of effect and cause. The executioner of Socrates, handing him the cup of hemlock, burst into tears, deeply grieved that he should, in any way, be an accessory to the death of one so illustrious. In like manner, when we hear a well-known voice exclaiming, “ If it be possible, let this cup pass from Me,” we are conscious that our transgressions necessitated the fatal draught, and, feeling their enormity, we mourn over them. Some years ago patriotic regard for their country introduced the following fashion among Polish ladies. Each wore a small iron cross bearing upon it the name “ Warsaw.” Thereby they were reminded of the wrong done to the nation which they loved so well, and thereby, also, they sought to stir up brothers, husbands, and sons to hatred of tyrannic Russia. Let us have the Cross near our hearts, for nothing will so effectually inflame animosity against sin. Aptly has it been remarked that “ contrition is the tear in the eye of faith.” (T. R. Stevenson.) Leviticus 4:11-12 The whole bullock shall he carry forth.Why the skin, flesh, and other parts of the bullock was carried out of the host 1. The legal reason was because it was a sacrifice for sin, and therefore unmeet to be burnt as other sacrifices upon the altar. 2. The historical reason, because the Lord suffered without the gate of the city. 3. The moral reason, to show that the skin with the flesh was carried forth so the priest should be far off, not only from sin, but the occasion thereof. 4. The mystical reason, that Christ doth cast out-of-doors, and remove far away from us our sins. 5. Now further, the sin-offering for the priest, and for the whole congregation were burnt without, to show the horror and greatness of their sin; and though it were unclean, being a sacrifice for sin, yet because some part thereof, namely the fat, was burnt upon the altar, the remaining part was with reverence to be burned, and in a clean place, and therefore without the camp, because it was separated from the common pollutions which might happen within the camp. 6. The Hebrews further observe that the high priest’ s sin-offering was commanded to be burnt openly without the camp, to the end that no man might be ashamed to confess his sin. (A. Willet, D. D.)To bear patiently the momentary afflictions of this life Whereas Leviticus 4:12, the bullock was to be carried out of the host, the apostle applieth it to Christ suffering without the gate, making this further use of it--“ Let us go forth therefore out of the camp, bearing His reproach, for we have no continuing city” (Hebrews 13:13). We should in our meditation and desire go out of the world as out of the camp, and be content to bear reproach for Christ’ s sake, seeing we shall have no long continuance here, but look for an everlasting habitation in heaven; by this reason taken from the shortness of our afflictions the apostle exhorteth thus (2 Corinthians 4:17). The imitation of the saints, shortness of time, fragility of the body do persuade to perseverance, nature hath well provided that grief if it be great cannot be long, for a short danger thou shalt receive an everlasting reward. (A. Willet, D. D.) Leviticus 4:13-21 If the whole congregation.., sin. Responsibility of communities and nations Israel was taught by this law, as we are, that responsibility attaches not only to each individual person, but also to associations of individuals in their corporate character, as nations, communities, and--we may add--all societies and corporations, whether secular or religious. Never has a generation needed this reminder more than our own. The political and social principles which, since the French Revolution in the end of last century, have been, year by year, more and more generally accepted among the nations of Christendom, are everywhere tending to the avowed or practical denial of this most important truth. It is a maxim ever more and more extensively accepted as almost axiomatic in our modern democratic communities, that religion is wholly a concern of the individual; and that a nation or community, as such, should make no distinction between various religions as false or true, but maintain an absolute neutrality, even between Christianity and idolatry, or theism and atheism. It should take little thought to see that this modern maxim stands in direct opposition to the principle assumed in this law of the sin-offering; namely, that a community or nation is as truly and directly responsible to God as the individual in the nation. But this corporate responsibility the spirit of the age squarely denies. Not that all indeed, in our modern so-called Christian nations have come to this. But no one will deny that this is the mind of the vanguard of nineteenth-century liberalism in religion and politics. Many of our political leaders in all lands make no secret of their views on the subject. A purely secular state is everywhere held up, and that with great plausibility and persuasiveness, as the ideal of political government; the goal to the attainment of which all good citizens should unite their efforts. It is not strange, indeed, to see atheists, agnostics, and others who deny the Christian faith, maintaining this position; but when we hear men who call themselves Christians--in many cases, even Christian ministers--advocating, in one form or another, governmental neutrality in religion, as the only right basis of government, one may well be amazed. Will any one venture to say that this teaching of the law of the sin-offering was only intended, like the offering itself, for the old Hebrews? Is it not rather the constant and most emphatic teaching of the whole Scriptures, that God dealt with all the ancient Gentile nations on the same principle? The history which records the overthrow of those old nations and empires does so, even professedly, for the express purpose of calling the attention of men in all ages to this principle, that God deals with all nations as under obligation to recognise Himself as King of nations, and submit in all things to His authority. So it was in the case of Moab, of Ammon, of Nineveh, and Babylon; in regard to each of which we are told, in so many words, that it was because they refused to recognise this principle of national responsibility to the one true God, which was brought before Israel in this part of the law of the sin-offering, that the Divine judgment came upon them in their utter national overthrow. How awfully plain, again, is the language of the second Psalm on this subject, where it is precisely this national repudiation of the supreme authority of God and of His Christ, so increasingly common in our day, which is named as the ground of the derisive judgment of God, and is made the occasion of exhorting all nations, not merely to belief in God, but also to the obedient recognition of His only-begotten Son, the Messiah, as the only possible means of escaping the future kindling of His wrath. (S. H. Kellogg, D. D.)Multitude no excuse for offence Note how a multitude of offenders excuseth no, offence: but if even the whole congregation should sin through ignorance, yet a sin-offering must be offered by them all, and their number yieldeth no excuse. Great was the number of sinners when God sent the flood, but their number defended them not. So in Sodom and Gomorrah the offenders were many. Ten tribes of twelve fell away from God and became idolaters. Broad is the way that leadeth to hell, and many find it, going to hell, though they be many, &c. Secondly, observe with yourself the praise (hid from your eyes) and see the state of many a man and woman do evil. The matter is hid from their eyes in God’ s anger, and albeit they lie at the pit’ s brink of destruction, yet they see it not, feel it not, are not troubled with it. Because, indeed, they never sit and take an account of themselves and their works, laying them to the rule of the word: which if they did, conscience would quickly bite and spy, and speak of a misdoing. The godly do this at last, and therefore you see it here in your chapter, a time of knowing to them, as there was a time of hiding. Pray we ever for this grace, that we sleep not in death: I mean in sin, that leadeth to death, but that we may awake and stand up from the dead, and Jesus Christ vouchsafe us light, to amendment of life, and eternal comfort and safety. (Bp. Babington.)Some difference between the sacrifice of the priest and that of the people 1. It is said when the sin which they have committed is known this was not rehearsed before in the sacrifice of the priest to show that the priests for the most part do sin wittingly, but the people through ignorance. 2. In the other sacrifice the priest alone was to put his hand upon the head of the sacrifice; but here the elders are to lay on their hands both in their own name and of all the people. 3. Here is added Leviticus 4:20, and the priest shall make atonement for them, which was not expressed before, because the priest before offered sacrifice for his own sin, and so could not be a mediator for himself. Herein the priest interceding for the people was a type of Christ who is the only effectual Intercessor both for sin of priest and people. 4. This congregation here offending may represent the synagogue of the Jews who put Christ to death, crying, “ Crucify Him” ; but they did it of ignorance as St. Peter saith: “ and now I know, brethren, that through ignorance ye did it,” and as here a sacrifice is appointed after the people came to the knowledge of their sin, so there St. Peter exhorteth the people to acknowledge and confess their sin, “ repent and turn, that your sins may be put away” ; and as here the elders put their hands upon the sacrifice, so the elders, rulers, and governors, had their hand in Christ’ s death. (A. Willet, D. D.) Leviticus 4:22-26 When a ruler hath sinned.A lesson for politicians While there are many in our parliaments and like governing bodies in Christendom who cast their every vote with the fear of God before their eyes, yet, if there be any truth in the general opinion of men upon this subject, there are many in such places who, in their voting, have before their eyes the fear of party more than the fear of God; and who, when a question comes before them, first of all consider, not what would the law of absolute righteousness, the law of God, require, but how will a vote, one way or the other, in this matter, be likely to affect their party? Such certainly need to be emphatically reminded of this part of the law of the sin-offering, which held the civil ruler specially responsible to God for the execution of his trust. For so it is still; God has not abdicated His throne in favour of the people, nor will He waive His crown-rights out of deference to the political necessities of a party. Nor is it only those who sin in this particular way who need the reminder of their personal responsibility to God. All need it who either are or may be called to places of greater or less governmental responsibility; and it is those who are the most worthy of such trust who will be the first to acknowledge their need of this warning. For in all times those who have been lifted to positions of political power have been under peculiar temptation to forget God, and become reckless of their obligation to Him as His ministers. But under the conditions of modern life, in many countries of Christendom, this is true as perhaps never before. For now it has come to pass that, in most modern communities, those who make and execute laws hold their tenure of office at the pleasure of a motley army of voters, Protestants and Romanists, Jews, atheists, and what not, a large part of whom care not the least for the will of God in civil government, as revealed in Scripture. Under such conditions, the place of the civil ruler becomes one of such special trial and temptation that we do well to remember in our intercessions, with peculiar sympathy, all who in such positions are seeking to serve supremely, not their party but their God, and so best serve their country. It is no wonder that the temptation too often to many becomes overpowering to silence conscience with plausible sophistries, and to use their office to carry out in legislation, instead of the will of God, the will of the people, or, rather, of that particular party which put them in power. Yet the great principle affirmed in this law of the sin-offering stands, and will stand for ever, and to it all will do well to take heed; namely, that God will hold the civil ruler responsible, and more heavily responsible than any private person, for any sin he may commit, and especially for any violation of law in any matter committed to his trust. And there is abundant reason for this. For the powers that be are ordained of God, and in His providence are placed in authority; not as the modern notion is, for the purpose of executing the will of the constituents, whatever that will may be, but rather the unchangeable will of the Most Holy God, the Ruler of all nations, so far as revealed, concerning the civil and social relations of men. Nor must it be forgotten that this eminent responsibility attaches, to them, not only in their official acts, but in all their acts as individuals. No distinction is made as to the sin for which the ruler must bring his sin-offering, whether public and official or private and personal. Of whatsoever kind the sin may be, if committed by a ruler, God holds him specially responsible, as being a ruler, and reckons the guilt of that sin, even if a private offence, to be heavier than if it had been committed by one of the common people. And this, for the evident reason that his exalted position gives his example double influence and effect. (S. H. Kellogg, D. D.)Sins of the great Judges and magistrates are the physicians of the state, and sins are the diseases of it. What skills it, whether a gangrene begin at the head or the heel, seeing both ways it will kill, if the part that is diseased be not out off; except this be the difference, that the head being nearer the heart, a gangrene in the head will kill sooner than that which is in the heel. Even so will the sins of great ones overthrow a state sooner than those of the meaner sort; therefore wise was that advice of Sigismund the Emperor, when upon a motion to reform the Church, one said, “ Let us begin at the minorities.” “ Nay rather,” saith the Emperor, “ let us begin at the majorities; for if the great ones be good, the meaner cannot be easily ill, but be the mean ones never so good, the great will be nothing the better.” The influence of a ruler’ s sin on others Nourshivan the Just, being one day a-hunting, would have eaten of the game which he had killed, but from the consideration that, after dressing it, his attendants had no salt to give it relish. He sent at last to buy some at the next village, but with severe injunctions not to take it without paying for it. “ What would be the harm,” said one of his courtiers, “ if the king did not pay for a little salt?” Nourshivan answered, “ If a king gathers an apple in the garden of one of his subjects, on the morrow the courtiers cut down all the trees.” Leviticus 4:27-31 If any one of the common people sin through ignorance. The sin-offering for the common people I. The person: a common person.1. If a common person sin his sins will ruin him; he may not be able to do so much mischief by his sin as the ruler or a public officer, but his sin has all the essence of evil in it, and God will reckon with him for it. No matter how obscurely you may live, however poor and unlettered you may be, your sin will ruin you if not pardoned and put away. If one of the common people sin through ignorance, his sin is a damning sin, he must have it put away, or it will put him away for ever from the face of God. 2. A common person’ s sin can only he removed by an atonement of blood. In this case you see the victim was not a bullock, it was a female of the goats or of the sheep, but still it had to be an offering of blood, for without shedding of blood there is no remission. However commonplace your offences may have been, however insignificant you may be yourself, nothing will cleanse you but the blood of Jesus Christ. 3. But here is the point of joy, that for the common people there was an atonement ordained of God. Glory be to God, I may be unknown to men, but I am not unthought of by Him. 4. Observe with thankfulness that the sacrifice appointed for the common people was as much accepted as that appointed for the ruler. Of the ruler it is said, “ the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.” The same thing is said of the common person. Christ is as much accepted for the poorest of His people as for the richest of them. II. The sacrifice: “ a kid of the goats, a female without blemish.”1. Observe that there is a discrepancy between the type and the reality, for first the sin-offering under the law was only for sins of ignorance. But we have a far better sacrifice for sin than that, for have we not read, “ The blood of Jesus Christ, His Son, cleanseth us from all sin,” not from sins of ignorance only, but from all sin. 2. Note another discrepancy, that the sinner of the common people in this case had to bring his sacrifice--“ he shall bring his offering.” But our sin-offering has been provided for us. 3. Now let us notice that in the type the victim chosen for a sin-offering was unblemished; whether it was a goat or a sheep, it must be unblemished. How could Christ make an atonement for sins if He had had sins of His own? 4. But, the main point about the sacrifice was, it was slain as a substitute. There is nothing said about its being taken outside the camp--I do not think it was in this case: all that the offerer knew was, it was slain as a substitute. And everything that is essential to know in order to be saved is to know that you are a sinner and that Christ is your Substitute. III. The after ceremonies.1. In the case of one of the common people after the victim was slain, the blood was taken to the brazen altar, and the four horns of it were smeared, to show that the power of fellowship with God lies in the blood of substitution. There is no fellowship with God except through the blood, there is no acceptance with God for any one of us except through Him who suffered in our stead. 2. But then the blood was thrown at the feet of this same brazen altar, as if to show that the atonement is the foundation as well as the power of fellowship. We get nearest to God when we feel most the power of the blood, ay, and we could not come to God at all except it were through that encrimsoned way. 3. After this, a part of the offering was put upon the altar, and it is said concerning it, what is not said in any other of the cases, “ the priest shall burn it upon the altar for a sweet savour to the Lord.” This common person had, in most respects, a dim view of Christ, compared with the others, but yet there were some points in which he had more light than others, for it does not say of the priest that what he offered was a sweet savour; but, for the comfort of this common person, that he might go his way having sweet consolation in his soul, he is told that the sin-offering he has brought is a sweet savour unto God. And oh, what a joy it is to think not only has Christ put away my sin if I believe in Him; but now for me He is a sweet savour to God, and I am for His sake accepted, for His sake beloved, for His sake delighted in, for His sake precious unto God. IV. I have purposely omitted an essential act in the sacrifice, in order to enlarge upon it now. Observe that in all four cases there was one thing which was never left out, “ He shall lay his hand upon the head of the sin-offering.”1. That act signified confession. “ Here I stand as a sinner, and confess that I deserve to die. This goat which is now to be slain represents in its sufferings what I deserve of God.” Oh, sinner! confess your sin now unto your great God, acknowledge that He would be just if He condemned you. Confession of sin is a part of the meaning of laying on of the hand. 2. The next thing meant by it was acceptance. “ I accept this goat as standing for me. I agree that this victim shall stand instead of me.” That is what faith does with Christ, it pats its hand upon the ever blessed Son of God, and says, “ He stands for me, I take Him as my Substitute.” 3. The next meaning of it was transference. “ I transfer, according to God’ s ordinance, all my sin which I here confess, from myself to this victim.” By that act the transference was made. God did lay sin in bulk upon Christ when He-laid upon Him the iniquity of us all, but by an act of faith every individual in another sense lays his sins on Jesus, and it is absolutely needful that each man should do so, if he would participate in the substitution. 4. This was a personal act. Nobody could lay his hand upon the bullock, or upon the goat, for another; each one had to put his own hand there. A godly mother could not say, “ My graceless boy will not lay his hand upon the victim, but I will put my hand there for him.” It could not be. He who laid his hand there had the blessing, but no one else, and had the godliest saint with holy but mistaken zeal said, “ Rebellious man, wilt thou not put thy hand there, I will act as sponsor for thee,” it had been of no avail; the offender must personally come. And so must you have a personal faith in Christ for yourself. The word is sometimes interpreted “ to lean,” and some give it the meaning of leaning hard. What a blessed view of faith that gives us! V. The assured blessing: ‘’ And it shall be forgiven him” (Leviticus 4:31). Was not that plain speaking? There were no “ ifs,” no “ buts,” no “ peradventures” ; but “ it shall be forgiven aim.” Now, in those days it was only one sin, the sin confessed, that was forgiven, but now “ all manner of sin and blasphemy shall be forgiven unto men.” In those days the forgiveness did not give the conscience abiding peace, for the offerer had to come with another sacrifice by and by; but now the blood of Christ blots out all the sins of believers at once and for ever, so that there is no need to bring a new sacrifice, or to come a second time with the blood of atonement in our hands. The sacrifice of the Jew had no intrinsic value. How could the blood of bulls and goats take away sin? It could only be useful as a type of the true sacrifice, the sin-offering of Christ. But in our Lord Jesus there is real efficacy, there is true atonement, there is real cleansing, and whosoever believeth in Him shall find actual pardon and complete forgiveness at this very moment. (C. H. Spurgeon.)Lay his hand upon the head. Laying the hand on the sacrifice The text gives us a pictorial answer to the question--How can Christ’ s sacrifice become available for me? I. The intent of the symbol.1. It was a confession of sin: else no need of a sin-offering. To this was added a confession of the desert of punishment, or why should the victim be slain? There was also an abandonment of all other methods of removing sin. 2. It was a consent to the plan of substitution. If God is content with this method of salvation, surely we may be. Substitution exceedingly honours the law, and vindicates justice. No other plan meets the case, or even looks fairly at it 3. It was an acceptance of the victim. Jesus is the most natural substitute, for He is the Second Adam, the second head of the race; the true ideal man. He is the only Person able to offer satisfaction, having a perfect humanity united with His Godhead. He alone is acceptable to God; He may well be acceptable to us. 4. It was a believing transference of sin. By laying on of hands sin was typically laid on the victim. It was laid there so as to be no longer on the offerer. 5. It was a dependence-leaning on the victim. Is there not a most sure stay in Jesus for the leaning heart? Consider the nature of the suffering and death by which the atonement was made, and you will rest in it. Consider the dignity and worth of the sacrifice by whom the death was endured. The glory of Christ’ s person enhances the value of His atonement (Hebrews 10:5-10). II. The simplicity of the symbol.1. There were no antecedent rites. The victim was there, and hands were laid on it: nothing more. We add neither preface nor appendix to Christ: He is Alpha and Omega. 2. The offerer came in all his sin. “ Just as I am.” It was to have his sin removed that the offerer brought the sacrifice: not because he had himself removed it 3. There was nothing in his hand of merit or price. 4. There was nothing on his hand. No gold ring to indicate wealth; no signet of power; no jewel of rank. The offerer came as a man, and not as learned, rich, or honourable. 5. He performed no cunning legerdemain with his hand. By leaning upon it he took the victim to be his representative; but he placed no reliance upon ceremonial performances. 6. Nothing was done to his hand. His ground of trust was the sacrifice, not his hands. He desired his hand to be clean, but upon that fact he did not rest for pardon. (C. H. Spurgeon.)All can lean on Christ The Puritans speak of faith as a recumbency, a leaning. It needs no power to lean; it is a cessation from our own strength, and allowing our weakness to depend upon another’ s power. Let no man say, “ I cannot lean” ; it is not a question of what you can do, but a confession of what you cannot do, and a leaving of the whole matter with Jesus. (C. H. Spurgeon.). Leviticus 5:1 If he do not utter it.Of the difference between these laws in the fifth and those in the fourth chapter 1. The former laws seem to concern the Israelites specially, where it said (verse 27), “ If any people of the land” ; but these concern all whomsoever they see or know to offend. 2. The sins of ignorance there are propounded generally, here instance is given in some special and particular sins. 3. There sins are mentioned which a man committeth by himself, here such as are done by others whereby one may be defiled. 4. Beside these laws are set forth without any distinction of persons, as in the former chapter of the priest, the congregation, and prince, because the vulgar people are here understood, every law beginning thus, “ If any soul,” as Leviticus 4:27. “ If any soul of the people,” by this phrase, then, are meant of private persons of the vulgar sort; as for the special persons as of the priest and prince, they must be understood here as in the former laws to make satisfaction for these sins also with the rite proscribed in their privileges. 5. Add hereunto the reason which is yielded by Tostatus that whereas sins of ignorance are incident both unto the priest, prince, and people, and differ in degree according to the quality of their persons, as it is more grievous for the high priest to fall by error or ignorance than the congregation, and for them rather than the prince, yet for sins committed of malice and passion there cannot be the like difference, for the whole multitude cannot offend in passion as of ignorance as a particular person may (Leviticus 4:1). But I resolve rather with Cajetane, that these laws are specially understood of private persons, and of private offences. 6. And this further difference there is between the sins rehearsed in this chapter and the former--that there the sins of ignorance are by name expressed, here such as proceed of passion; which kind of sins must be understood with some kind of limitation, for there is no sin committed, though of malice, but there is some passion in it, as he which for fear or hope of reward forsweareth himself is led by some passion, yet it cannot properly be called a sin of passion. (1) It must be a strong and forcible passion which are either wrath or lust--the love of money is none of them. (2) It must be a passion suddenly rising, not inveterate, as he that is suddenly enraged sinneth of passion, not he which doth any evil of hatred which is a settled, festered, and inveterate passion, for such an one deliberately offendeth, and not of passion. (A. Willet, D. D.)Sins of silence The spiritual truth underlying the Mosaic law is that man is under the direct eye of God, and his life is, therefore, lifted into direct responsibility to God. God sees us, and God sees everything about us and within us. Sins of silence and secrecy, sins of public error and notoriety, which go before a man to judgment, are alike open and naked to Him with whom we have to do. Moses taught that the life of the meanest man fulfilled itself under the open eye of heaven. He was no mere atom in the human ant-hill, no insignificant unit of humanity, lost in the vast ebb and flow of universal life, for insignificance is impossible to man, and obscurity is denied him. He was a person, active, powerful, working woe or weal to others; and just as the calling of a man’ s voice, or the footfall of a child’ s step, stir the waves of sound which travel onward and ever onward, till they may be said to break upon the shores of the furthest stars, so the influences of a man’ s life are boundless. This passage is a striking illustration of these principles. It recognises that sin may lie in silence as in speech, that to hear the word of swearing and not rebuke it is to share the guilt of it; that men are responsible to each other because they are responsible to God. There are three forces in human life, the action of which is illustrated by this passage. I. The first is influence--that intangible personal atmosphere which clothes every man, an invisible belt of magnetism, as it were, which he carries with him. Every human being seems to possess a moral atmosphere quite peculiar to himself, which invests and interprets him, and the presence of which others readily detect. For instance, a pure woman carries a moral and ennobling atmosphere with her. The atmosphere which clothes her seems to flood the room, and the coarse weeds of vicious thought and talk cannot thrive in it. Or look on the other side of the illustration. Picture a type of man but too common--the fast man of society. There is an exhalation of evil which goes before him and spreads around him. That is influence: something subtle, indefinable, yet real; without lips, yet speaking; without visible shape, yet acting with tremendous potency, like the magnetic forces which throb and travel unseen around us, bidden in the dewdrop and uttered in the thunder; influence, which streams out from every human being, and shapes others, and moulds and makes them; influence, which is stronger than action, more eloquent than speech, more enduring than life, which being holy sows the centuries with the seeds of holy life, and being evil multiplies, indeed, transgressors in the earth! II. The second force is example. Every man sets a copy for his neighbour, and his neighbour is quick to reproduce it. The covetous man has a miser for his son, the light woman has a daughter hastening towards the ways of shame, the drunkard infects a whole neighbourhood with his vices. III. And then, from influence and example there results responsibility. You can as easily evade the law of gravitation as the law of human responsibility. If you cease to speak that will not rid you of the burden; you must cease to be to do that. Nay, even death itself is powerless to destroy influence. Often it multiplies it a thousandfold. Is the life of the heroes, the patriots, the martyrs really closed? They were never so much alive as now; the fire that slew them freed them, and the steps of their scaffolds were the staircase of immortality. Thus influence and example bring with them responsibility to God and responsibility to man. IV. Let us mark further the precise way in which these forces work.1. First, it is clear that personal sin always involves others. “ If a man hear the voice of swearing,” if he even knows of it, he shares the complicity of the sin. There is always some one who hears, who witnesses, who shares. Here is the most tragic and awful aspect of sin--we share our sins! We have involved others in our guilt, and if we forget they will go remembering. It is well that thou shouldest stand in God’ s house to-day, clothed with decorous reverence, unsuspected, and with no scar of fire upon thee; but what of the poor soiled body of that other one, the sharer of thy sin and shame? For there is a dreadful comradeship in guilt--often intentional, for men love company in their sins, but often unintentional, for others share what they concealed and know what they did secretly. It is the most appalling aspect sin assumes; it is never sterile, it is always multiplying and prolific, passing like a fever-taint from man to man; till from one sin a world is infected and corrupt. 2. Notice again, that he who sees a sin and does not rebuke it shares the sin and bears its iniquity. The only way to purge one’ s self of the contaminating complicity of another man’ s guilt is instantly to witness against it. There is no other course open to a spiritual honesty. (1) Look, for instance, at this truth personally. No one need go very far for an illustration. You are a youth employed in a warehouse or office where religion is at a discount. In the warehouse there is sure to be a fast set, a group of youths whose habitual talk is seasoned with profanity or impurity, and who are always eager to get an audience for their shameful recitals. You were silent, you blushed, you were indignant, you turned aside full of abhorrence for the sin and contempt for the sinner, and no doubt you flattered yourself you must be very virtuous and good to feel such virtuous anger, and there you were content to rest. But this text puts an entirely new meaning on your conduct; because you did not witness against that sin you shared it. Blushing is one thing, confessing Christ quite another. (2) Look at this matter nationally. Look at what is going on at the present time in India, Hong Kong, the Barbadoes, wherever the flag of Britain is flying. What is going on, do you ask? This, that wherever that flag goes the shame of British vice follows. And now, mark, who is responsible for all this? According to my text, all who know the facts, and therefore from this hour all who hear these words are responsible for the existence of this licensed infamy. This passage particularly rebukes, then, sins of silence. To be silent when you should speak is as evil as to speak when you should be silent. To be tongue-tied by cowardice when wrong discovers its hideous nakedness to us, is as vile a thing as to praise wrong and sing the coronation song of wickedness. (W. J. Dawson.)The sin of conniving at wrong-doings I. That the sins of men cannot evade witnesses. An old writer has forcibly said “ that to every sin there must be at least two witnesses,” viz., “ a man’ s own conscience and the great God.” II. That it is the duty of witnesses to give evidence when justice demands it. When a witness heard the words of adjuration he was required at the proper place to give the needed information. It was his duty because--(1) The law of the Lord commanded it, and(2) The purity of society demanded it. III. That in concealing evidence against sin we involve ourselves in serious guilt. The guilt of concealing evidence is seen, in that by so doing we--1. Dishonour God’ s voice, which speaks within us.2. Disobey God’ s published laws. 3. Decrease our own antipathy to sin.4. Encourage the trespasser in his wrong-doing. All sin ought to be acknowledged and expiated for the sake of the sinner and the wronged. (F. W. Brown.)Lessons 1. Not to conceal, or consent to other men’ s sins.2. God’ s dishonour not to be endured.3. Confession of our sins unto God necessary (Leviticus 5:5). This is the beginning of amendment.4. Against negligent hearers of the Word (Leviticus 5:15).5. Against sacrilege.6. To take hold of the sleights and subtle temptations of Satan.7. To appear before the Lord in sincerity and simplicity of heart. (A. Willet, D. D.)The voice of swearing repudiated When the late Rev. Mr. K--was settled in his congregation of S--, they could not furnish him with lodgings. In these circumstances, a Captain P--, in the neighbourhood, though a stranger to religion, took him into his family. But our young clergyman soon found himself in very unpleasant circumstances, owing to the captain’ s practice of swearing. One day at table, after a very liberal volley of oaths from the captain, he observed calmly, “ Captain, you have certainly made use of a number of very improper terms.” The captain, who was rather a choleric man, was instantly in a blaze. “ Pray, sir, what improper terms have I used? Surely, captain, you must know,” replied the clergyman with greater coolness; “ and having already put me to the pain of hearing them, you cannot be in earnest in imposing upon me the additional pain of repeating them.” “ You are right, sir,” resumed the captain, “ you are right. Support your character, and we will respect you. We have a parcel of clergymen around us here who seem quite uneasy till they get us to understand that we may use any freedom we please before them, and we despise them.” Guilty silence deplored and amended Kilstein, a pious German minister, once heard a labouring man use the most awful curses and imprecations in a fit of passion, without reproving him for it. This so troubled him that he could scarcely sleep the following night. In the morning he arose early, soon saw the man coming along, and addressed him as follows: “ My friend, it is you I am waiting to see.” “ You are mistaken,” replied the man; “ you have never seen me before.” “ Yes, I saw you yesterday,” said Kilstein, “ whilst returning from your work, and heard you praying.” “ What! heard me pray?” said the man. “ I am sure now that you are mistaken, for I never prayed in my life.” “ And yet,” calmly but earnestly replied the minister, “ if God had heard your prayer, you would not be here, but in hell; for I heard you beseeching God that He might strike you with blindness and condemn you unto hell fire.” The man turned pale, and trembling said: “ Dear sir, do you call this prayer? Yes, it is true, I did this very thing.” “ Now, my friend,” continued Kilstein, “ as you acknowledge it, it is my duty to beseech you to seek with the same earnestness the salvation of your soul as you have hitherto its damnation, and I will pray to God that He will have mercy upon you.” From this time the man regularly attended upon the ministry of Kilstein, and ere long was brought in humble repentance to Christ as a true believer. “ A word in season how good it is.” “ Be instant in season and out of season; rebuke, reprove, exhort, with all long-suffering and patience.” Sister Dora’ s noble rebuke of swearing Sister Dora was once travelling, as usual, third class, when a number of half-drunken navvies got in after her, and before she could change her carriage the train was in motion. She recollected that her dress, a black gown and cloak, with a quiet black bonnet and veil, would probably, as on former encounters with half-intoxicated men, protect her from insult. Her fellow-travellers began to talk, and at last one of them swore several blasphemous oaths. Sister Dora’ s whole soul burnt within her, and she thought, “ Shall I sit and hear this?” but then came the reflection, “ What will they do to me if I interfere?” and this dread kept her quiet a moment or two longer. But the language became more and more violent, and it passed through her mind, “ What must these men think of any woman who can sit by and hear such words unmoved; but, above all, what will they think of a woman in my dress who is afraid to speak to them?” At once she stood up her full height in the carriage and called out loudly, “ I will not hear the Master whom I serve spoken of in this way.” Immediately they dragged her down into her seat, with a torrent of oaths, and one of the most violent roared, “ Hold your jaw, you fool; do you want your face smashed in?” They held her down on the seat between them; nor did she attempt to struggle, satisfied with having made her open protest. At the next station they let her go, and she quickly got out of the carriage. A minute after, while she was standing on the platform, she heard a rough voice behind her, “ Shake hands, mum! you’ re a good-plucked one, you are! You were right and we were wrong.” She gave her hand to the man, who hurried away, for fear, no doubt, that his comrades should jeer at him. Sins of ignorance classified If we compare the fourth and the sixth chapters of Leviticus, it is very evident that the first broad distinction between them is that the former treats of sins committed ignorantly, the latter of sins committed knowingly. The division, however, into sins ignorantly, and sins knowingly committed, is not alone sufficient. Sins committed ignorantly, greatly vary, not only in the degree, but also in the kind of ignorance; and for such ignorance, we may be in different degrees responsible. In order, therefore, to mark that such differences are appreciated by God, and that He desires that we, too, should appreciate them, various classifications of sins of ignorance are given in the fifth chapter; in some of which there is so much of self-caused ignorance that they very nearly approach, in the character of their guilt, to sins knowingly committed, Indeed in the first example given in the fifth chapter, there is so much that is voluntary in the action supposed, that we may perhaps wonder how such an action can at all be placed in the same rank with sins of ignorance. The case supposed is that of a person, who having committed a sin, and being adjured to declare it, refuses. It is evident that terror, or forgetfulness, or carelessness, or some plausible sophistry whereby we may deceive ourselves into the belief that our particular case is an exception to the general rule, may prevent such a sin from being committed with the deliberate voluntariness that marks the trespasses of the sixth chapter. But it stands in striking contrast with sins that spring from that deep universal ignorance which characterises the sins of the fourth chapter. The second case is that of unconsciously touching something that is unclean. Here, again, there is evidently no ignorance of any general principle. The ignorance concerns a specific fact, and is, more or less, the result of carelessness or failure in applying the tests which we possess. There are, however, cases in which ignorance of particulars is the immediate result of being imbued with false general principles. He whose mind has been from his youth up trained in the school of error, and thence received principles which have formed his habits of thought and action, will be found very incapable of determining what is clean or unclean in the particulars of action. The eye of his conscience is blinded; his moral sense is paralysed. The wandering or inattentive eye may be recalled to observation; the slumbering eye may be aroused; but how can we gain the attention of an eye, over which the film of thick darkness has firmly formed? Sins committed in such darkness as this would properly be traced to ignorance as their root, and would be classed with the sins of the fifth chapter, requiring the sin-offering as there described. (B. W. Newton.)Complacent ignorance Transgression may ensue from lack of knowledge that such conduct is forbidden; or it may be that, knowing the prohibition, disobedience is speciously excused on some vague plea that circumstances warrant it or expediency condones it In such cases ignorance, if it be really ignorance at all, is self-induced, and is therefore the more culpable. Amid such reprehensible forms of ignorance may be placed-- I. Carelessness; the mind too placid to rouse itself to inquiry. II. Indiscrimination; the habit of ignoring vital principles and conniving at inconsistencies. III. Self-excusing; finding exceptional circumstances which extenuate faults and condone misconduct. IV. Neglect of scripture; not “ coming to the light lest their deeds should be reproved” (John 3:20). V. Satisfaction with a state of conscious darkness; indifference to precise regulations of religion, indisposition of heart towards “ perfect holiness” ; a loose and easy content over failings and negligence. Ignorance is by some persons consciously cherished: it allows them a covert from the exactions of a lofty and honest piety. VI. Plausible sophistry; entertaining the delusion that because there is not determined wilfulness in sinning, Or not fullest knowledge of God’ s prohibitions of sin, they are less responsible, less to be condemned. Note: Many persons, trained from youth in a school of error, grow up with false principles dominating their judgments and consciences, or with ignorance of the application of right principles to particular incidents and actions. Thus Luther, trained amid the blinding theories of Romanism, groped on till manhood in delusions and dimness. Thus Paul, brought up amid the traditions of Judaism, found his soul clouded with wholly wrong thoughts concerning what was “ doing God service.” It is our duty to undeceive ourselves, to inquire after knowledge, to seek full light, that our dimness may yield to discernment. A complacent ignorance is as the softly gliding stream which flows onwards to the rapids. To be able to rest in such self-satisfied ignorance indicates that self-delusion has began, portending doom. “ Whom the gods would destroy they first dement.”1. Search the Scriptures.2. Seek the Spirit’ s illumination.3. Culture a pure and enlightened conscience.4. Exercise the judgment and will in efforts to “ cease from evil and learn to do well.” (W. H. Jellie.)Adjuration Our translation suggests, if it suggests at all, a very obscure and imperfect meaning. It is not, “ If a soul hear a person swear, and do not rebuke the swearer, or tell of the swearer,” which seems to be suggested by our version; but, If a person summoned to a court of law, under the ancient Jewish economy, adjured by the officiating judge to tell the truth, should not so tell the truth, and all that he knew, then he should be guilty. We have an illustration of this verse in such a passage as that where the high priest came to our blessed Lord, as recorded in Matthew 26:63, and said, “ I adjure thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God.” Now, that was the high priest acting upon the first verse of this very chapter. And our Lord then heard what is called “ the swearing” in this verse, or what in that case was the adjuration of the high priest; and as you notice, so obedient was the true Lamb, the true Saviour, to all the requirements of the ceremonial law, that though He had been dumb when asked previously, yet the moment that the high priest adjured Him, that moment, in obedience to the first verse of this chapter, our blessed Lord answered the question addressed to Him; as if it was impossible that He could fail in the observance of the least jot or tittle of the ceremonial law, any more than in the weightiest requirement of God’ s moral law. We have in Proverbs 29:1-27. an allusion to this: “ He heareth an adjuration, and telleth not,” --that is laid down as a sin, or, in other words, the violation of this verse. (J. C. Cumming, D. D.) Leviticus 5:2 He also shall be unclean.Moral contagion This avoidance of unclean animals and places is not without practical illustration in our own personal experience and action. To-day, for example, we avoid places that are known to be fever-stricken. We are alarmed lest we should bring ourselves within the influence of contagion. The strongest man might fear if he knew that a letter were put into his hand which had come from a house where fever was fatally raging. However heroic he might be in sentiment, and however inclined to boast of the solidity of his nervous system, it is not impossible that even the strongest man might shrink from taking the hand of a fever-stricken friend. All this is natural and all this is justifiable, and, in fact, any defiance of this would be unnatural and unjustifiable. Is there, then, no suggestion in all such rational caution that there may be moral danger from moral contagion? Can a body emit pestilence and a soul dwell in all evil and riot in all wantonness without giving out an effluvium fatal to moral vigour and to spiritual health? The suggestion is preposterous. They are the unwise and most reprehensible men who being afraid of a fever have no fear of a moral pestilence; who running away in mortal terror from influences leading towards small-pox, cholera, and other fatal diseases, rush into companionships, and actions, and servitudes which are positively steeped and saturated with moral pollution. That we are more affected by the one than by the other only shows that we are more body than soul. Literally, the text does not refer in all probability to a purely spiritual action, yet not the less is the suggestion justified by experience that even the soul considered in its most spiritual sense may touch things that are unclean and may be defiled by them. A poor thing indeed that the hand has kept itself away from pollution and defilement if the mind has opened wide all the points of access to the influence of evil. Sin may not only be in the hand, it may be roiled as a sweet morsel under the tongue. There may be a chamber of imagery in the heart, i man may be utterly without offence in any social acceptation of that term--actually a friend of magistrates and judges, and himself a high interpreter of the law of social morality and honour, and yet all the while may be hiding a very perdition in his heart. It is the characteristic mystery of the salvation of Jesus Christ that it does not come to remove stains upon the flesh or spots upon the garments, but to work out an utter and eternal cleansing in the secret places of the soul, so that the heart itself may in the event be without “ spot or wrinkle or any such thing” --pure, holy, radiant, even dazzling with light, fit to be looked upon by the very eye of God. (J. Parker, D. D.)Dread of defilement Pierius Valerianus, in his book of Egyptian Hieroglyphics, maketh mention of a kind of white mouse, called the Armenian mouse, being of such a cleanly disposition, that it will rather die than be any way defiled, so that the passage into her hole being besmeared with any filth, she will rather expose herself to the mercy of her cruel enemy, than any way seek to save her life by passing so foul an entrance. (J. Spencer.)Defilement to be avoided Men have looked into the crater of a volcano to see what was there, and going down to explore, without coming back to report progress. Many and many a man has gone to see what was in hell, that did see it. Many and many a man has looked to see what was in the cup, and routed a viper coiled up therein. Many and many a man has gone into the house of lust, and found that the ends thereof were death--bitter, rotten death. Many and many a man has sought to learn something of the evils of gambling, and learned it to his own ruin. And I say to every man, the more you know about these things the more you ought to be ashamed of knowing; a knowledge of them is not necessary to education or manhood; and they ought to be avoided, because when a man has once fallen into them, the way out is so steep and hard. (H. W. Beecher.) Leviticus 5:5 He shall confess that he hath sinned in that thing.Sin must be fully confessed Cover sin over as much as we may, and smother it down as carefully as we can, it will break out. Many years ago the packet ship Poland was bound for Havre, with a cargo of cotton on board. By some singular accident the cotton took fire clear down in the hold. The captain, finding that he could not reach the fire, undertook to smother it; but in vain. Then he caulked down the hatchways; but the deck grew so hot that neither passengers nor crew could stand on it. At length he fired a signal gun in distress, put all his people into the boats, and left the doomed ship to her fate. He watched her as she ploughed gallantly through the waves, with all her canvas on; but ere she sunk below the horizon, the fire burst forth in a sheet of flame to the mast-head. That ill-fated packet, carrying the fatal fire in her own hold, is a vivid picture of the moral condition of thousands of men and women. They cover their sins by all manner of concealments; they batten down the hatchways with a show of respectability, and, alas! sometimes with an outward profession of religion; but the deadly thing remains underneath in the heart, and if it does not burst forth in this world, it will in the next. Probably this reveals the reason why some Church members are so constantly halting and stumbling and fall so easily into backsliding. Their “ first works” of repentance and confession to God were shallow. (T. L. Cuyler.)Particular sins must be confessed Physicians meeting with diseased bodies, when they find a general distemperature, they labour by all the art they can to draw the humour to another place, and then they break it, and bring out all the corruptions that way; all which is done for the better ease of the patient. Even so must all of us do when we have a general and confused sorrow for our sins; i.e., labour as much as may be to draw them into particulars; as to say, In this and in this, at such and such a time, on such an occasion, and in such a place, I have sinned against my God; for it is not enough for a man to be sorrowful in the general, because he is a sinner; but he must draw himself out into particulars, in what manner, and with what sins he hath displeased God, otherwise he may deceive his own soul. (J. Spencer.) Leviticus 5:14-19 If a soul commit a trespass.The trespass-offering I. As to the distinctive character of this offering.1. It was not a “ sweet savour” offering. Christ is here seen suffering for sins; the view of His work is expiatory. 2. It was a trespass as distinct from a sin-offering. Not the person, but the act of wrong-doing, is the point noticed and dwelt upon. And how solemn is the truth here taught us, that neither our conscience, nor our measure of light, nor our ability, but the truth of God, is the standard by which both sin and trespass are to be measured. “ Though he wist it not, yet is he guilty; he hath certainly trespassed against the Lord.” If man’ s conscience or man’ s light were the standard, each man might have a different rule. And, at this rate, right or wrong, good or evil, would depend, not upon God’ s truth, but on the creature’ s apprehension of it. At this rate, the filthiest of unclean beasts could not be convicted of uncleanness, while it could plead that it had no apprehension of that which was pure and seemly. But we do not judge thus in the things of this world; neither does God judge so in the things of heaven. Who argues that because swine are filthy, therefore the standard of cleanliness is to be set by their perceptions or ability; or that because they seem unconscious of their state, therefore the distinction between what is clean and unclean must be relinquished. No: we judge not by their perceptions, but our own; with our light and knowledge, not their ignorance, as our standard. 3. In the trespass-offering we get restitution, furl restitution for the original wrong. The amount of the injury, according to the priest’ s valuation of it, is paid in shekels of the sanctuary to the injured person. The thought here is not that trespass is punished, but that the injured party is repaid the wrong. The payment was in shekels: these “ shekels of the sanctuary” were the appointed standard by which God’ s rights were measured; as it is said, “ And all thy estimation shall be according to the shekel of the sanctuary.” Thus they represent the truest measure, God’ s standard by which He weighs all things. By this standard the trespass is weighed, and then the value paid to the injured person. And God and man, though wronged by trespass, each receive as much again from man in Christ through the trespass-offering. Whether honour, service, worship, or obedience, whatever God could claim, whatever man could rob Him of, all this has He received again from man in Christ, “ according to the priest’ s estimation in shekels of the sanctuary.” But man also was injured by trespass; and he, too, receives as much again. Christ for man as offerer of the trespass-offering, must offer to injured man the value of the original injury. And such as accept His offering find their loss through man’ s trespass more than paid. Has trespass wronged man of life, peace, or gladness, he may claim and receive through Christ repayment. For man to man, as for man to God, Christ stands the One in whom man’ s wrongs are remedied. 4. But this is not all. Not only is the original wrong paid, but a fifth part more is paid with it in the trespass-offering. Who would have thought that from the entrance of trespass, both God and man should in the end be gainers? But so it is. From man in Christ both God and man have received back more than they were robbed of. In this sense, “ where sin abounded,” yea, and because sin abounded, “ grace did more abound.” II. The varieties or grades in this offering. These are fewer than in any other offering, teaching us that those who apprehended this aspect of Christ’ s work, will apprehend it all very much alike. It will be remembered that in the sin-offering the varieties were most numerous and that because sin in us may be, and is, so differently apprehended; but trespass, the act of wrong committed, if seen at all, can scarce be seen differently. Accordingly, we find but one small variety in the trespass-offering, for I can scarce regard the two different aspects of trespass as varieties. These aspects are, first, trespasses against God, and then trespasses against our neighbour; but this distinction is more like the difference between the offerings than the varieties in different grades of the same. It simply points out distinct bearings of trespass, for which in each case the atonement seen is precisely similar. There is, however, one small yet remarkable difference between the two grades of the offering for wrongs in holy things. In the first grade, which gives us the fullest view of the offering, we read of the life laid down, the restitution made, and the fifth part added. But in the lower class, the last of these is unnoticed: “ the fifth part” is quite unseen. And how true this is in the experience of Christians. Where the measure of apprehension is full, there not only the life laid down, and the restitution made in the trespass-offering, but all the truth also which is caught in the “ fifth part,” will be seen as a consequence of trespass and a part of the trespass-offering. Not so, however, where the apprehension is limited: here there is no addition seen beyond the amount of the original trespass. (A. Jukes.)The trespass-offering; or, substitution and restitution I. The trespass-offering (or guilt-offering, R.V.) refers more especially to the evil actions which are the outcome of our corrupt nature: while the sin that is inherent in that nature, as descendants of fallen Adam, is fully met in the sin-offering--last considered. The evil deeds, or sins, met by the trespass-offering may be thus divided--as against God and against man. II. “a trespass . . . through ignorance, in the holy things of the lord,” is the first mentioned. Here there is a similarity to the sin spoken of in chap. 4., for it is “ through ignorance.” Who can measure the holiness of God, or know the extent of sin against such a Being? Perfect purity and holiness demand the same; but we are born in sin, “ shapen in iniquity” (Psalms 51:5); and “ who can bring a clean thing out of an unclean? Not one” (Job 14:4). Hence, till the heart is changed by “ the grace of God” (Romans 5:15; 1 Corinthians 15:10), the sin within is ever showing itself in evil actions; and even after we know the Lord we are apt to trespass in His “ holy things.” In men’ s very religion, too, there may be sin. How often do they invent a worship of their own, not in accordance with God’ s Word; a way of salvation which dishonours Him; a way of approach to Him other than He has given! If living for self, the world, or other purpose than God’ s glory, we are robbing God. It may be through ignorance, but “ though he wist it not, yet he is guilty, and shall bear his iniquity” (Leviticus 4:17-19), saith the Lord. There is thus no hope for us in ourselves, but He has met this (as all) our need in His “ Beloved Son,” as shown in type before us, for the sinning one is bidden to bring--1. “ A ram without blemish . . . for a trespass-offering” (guilt-offering, R.V.), “ and the priest shall make atonement for him concerning his ignorance . . . ;” for “ he hath certainly trespassed against the Lord.” Mark well the words “ certainly trespassed,” though in ignorance. The same truth is here again shown, that no sin could be atoned for without the shedding of Jesu’ s blood; but His was a full, perfect, and complete atonement, when He made “ His soul a guilt-offering” (Isaiah 53:10, marg., R.V.; same word as verses 5:19, R.V.). He “ was delivered up for our trespasses” (Romans 4:25; Romans 5:16, R.V.)2. “ Shekels of silver, after the shekel of the sanctuary,” were also to be brought with the ram, to “ make amends for the harm . . . done in the holy thing.” No lower standard than God’ s could be accepted. Have we a just perception of God’ s holiness? 3. A fifth part added. Who could do this in its full meaning? None but Jesus. And He brought more glory to God by redemption than could have accrued from creation. Christ was perfect in His obedience to God’ s holy law, and gave rich surplus. He--the Antitype of trespass-offering (both of ram and silver, 1 Peter 1:18-19)--was also Priest who made atonement or reconciliation (Romans 5:10-11; 1 John 2:2); and the blessed result is-- 4. Forgiveness (verses 16, 18) to “ all that believe” (Acts 13:38-39). III. Wrong done to a neighbour is equally described as “ trespass against the Lord” (Leviticus 6:1-7). This the unregenerate heart fails to see, but God pronounces it to be “ sin” ; and the truth of Heb 9:22 is once more brought before us; but, in contrast to the trespass against the holy things, in the case of wrong done to a neighbour--restitution with addition of fifth part must be made, before bringing the trespass-offering of “ a ram without blemish,” with the “ estimation.” The former teaches that only on the ground of blood shed could God accept the offerer, or “ the amends” He would have him make; whereas, in the case of wrong done to a neighbour, “ amends” must first be made to that neighbour before pardon can be sought of God. This is the lesson enforced by our Lord (Matthew 5:23-24; Matthew 6:14-15). See, too, Zaccheus ready to “ restore fourfold” (Luke 19:8). To approach God with a wrong against a neighbour unredressed will not bring acceptance; while in the case of trespass against the Lord in holy things, pardon through Jesus must first be sought before “ amends for the harm” done, can be accepted. Each must be according to God’ s ordering, and then there is the same gracious promise of forgiveness (verses 16, 18, 6:7; Ephesians 4:32; Colossians 3:13). IV. The law of the trespass-offering opens out some further details (Leviticus 7:1-7). It was to be--1. Killed in the same place as the burnt-offering (Leviticus 1:5; Leviticus 1:11), that is, “ on the side of the altar northward before the Lord.” It was the “ same Jesus” in all, though different aspects and results of His death are presented in each. 2. The blood was to be sprinkled “ round about upon the altar.” Only in the sin-offering was it to be poured out, as that offering presented a more comprehensive view of the fulness of the atonement. 3. The costliest parts were to be burned on the altar, as in the sin-offering, telling of the rich and intrinsic excellency of the Lord Jesus which could stand the searching fire of God’ s holiness. 4. “ Most holy” (Leviticus 6:25; Leviticus 6:29; Leviticus 7:1; Leviticus 7:6). The use of such an expression, in connection with sin-offering and trespass-offering is most striking. The more we meditate thereon the more we learn how the heart’ s affection, mind, inward parts, were all perfect in Jesus--hence He is a perfect Saviour. Lastly, the trespass-offering was-- 5. To be eaten in the Holy Place, by “ every male among the priests,” typifying the Church, as partakers of Him who bare their “ sins” (1 Peter 2:24), while “ the priest that maketh atonement” was type of Jesus, thus seen to identify Himself with His people. (Lady Beaujolois Dent.)Sacrilege The trespass here indicated is sacrilege--mistake and misappropriation in the use of sacred things: a culpable trespass, whether done wittingly or unwittingly. From this rite we are taught-- I. The jealousy of Jehovah for the honour of his worship in the tabernacle. II. The influence this jealousy was calculated to exert upon the worshippers in the tabernacle.1. Sensitiveness of feeling.2. Tenderness of conscience.3. Scrupulousness of conduct. (F. W. Brown).Reparation I. Sin is a wrong done to god. II. Sin is a wrong done to man. Amends must be made by--1. Appropriate contrition.2. Personal sacrifice.3. Unreserved consecration: evincing itself in a holy, useful, Christly life. (F. W. Brown)Error, though inadvertent, is guilty I. A sophistry needing correction. This: that intention constitutes the quality of an action, whether conduct is criminal or not. But this declaration of “ guilt,” though in the action he “ wist it not,” testifies against a sweeping and all-inclusive application of that principle, viz., that intention qualifies action.1. Ignorance may and does extenuate the guilt of an action. Knowledge deepens guilt (John 9:41; John 15:22). Ignorance alleviates it (Luke 23:34; Acts 3:17; 1 Timothy 1:13). 2. Yet ignorance cannot excuse guilt. A man is not excused for breaking the laws of the land because he was ignorant of them. Nor is he innocent who trespasses, through error, against any ordinance of the Lord. And, if so in respect of ceremonial observances, much more so in relation to moral duties. Hence the curse stands against “ every one that continueth not in all things written in the book of the law to do them” (Galatians 3:10). 3. God Himself refuses to condone such ignorance. His Word declares that men “ perish for lack of knowledge” (Hosea 4:6); and that though “ a people be of no understanding, He will not have mercy on them, and will show them no favour.” II. Man’ s uncomputed guilt.1. Reckon up our remembered sins. “ They are more in number than the hairs of our head.” 2. Add the sins realised at the time but now forgotten. Memory lets slip multitudinous trespasses. 3. Yet what can represent the number of our unrecognised sins, done in ignorance, done in error? 4. Deviations and defects also, which God’ s eye alone detected, and which we too self-indulgently condoned. III. Vast virtue needed in atonement.1. Under the ceremonial arrangements for expiation, how manifold and minute and numerous were the regulations and provisions necessary to make atonement for sin! 2. When all sin had to be expiated by Christ’ s one offering, what value it must needs possess! Yet “ by one offering” the Saviour “ purged our sins.” (1) It summons us to faith. “ Look unto Me and be ye saved.” “ Behold the Lamb of God which taketh away the sin of the world.” (2) It incites us to grateful adoration. “ Unto Him that loved us and washed us from our sins in His own blood,” &c. (Revelation 1:5-6). (3) It assures us of perfect redemption. “ There remaineth no more offering for sin,” for “ the blood of Jesus Christ, God’ s Son, cleanseth us from all sin.” (W. H. Jellie.)Gain by redemption In the addition of “ the fifth part,” as here set forth, we have a feature of the true trespass-offering, which, it is to be feared, is but little appreciated. When we think of all the wrong and all the trespass which we have done against the Lord; and, further, when we remember how God has been wronged of His rights in this wicked world, with what interest can we contemplate the work of the Cross as that wherein God has not merely received back what was lost, but whereby He is an actual gainer. He has gained more by redemption than ever He lost by the fall. “ The sons of God” could raise a loftier song of praise around the empty tomb of Jesus than ever they raised in view of the Creator’ s accomplished work. The wrong has not only been perfectly atoned for, but an eternal advantage has been gained by the work of the Cross. This is a stupendous truth. God is a gainer by the work of Calvary. Who could have conceived this? When we behold man, and the creation of which he was lord, laid in ruins at the feet of the enemy, how could we conceive that, from amid those ruins, God should gather richer and nobler spoils than any which our unfallen world could have yielded? Blessed be the name of Jesus for all this! It is to Him we owe it all. It is by His precious Cross that ever a truth so amazing, so divine, could be enunciated. (C. H. Mackintosh.) Leviticus 5:17-18 Though he wist it not, yet is he guilty.Sins of ignorance It is supposed in our text that men might commit forbidden things without knowing it; nay, it is not merely supposed, but it is taken for granted, and provided for. The Levitical law had special statutes for sins of ignorance, and one of its sections begins with these words (Leviticus 4:2). It is first of all supposed that a priest may sin (Leviticus 4:3). As Trapp says, “ The sins of teachers are teachers of sins,” and therefore they were not overlooked, but had to be expiated by trespass-offerings. Further on in the chapter (verse 22) it is supposed that a ruler may sin. Errors in leaders are very fruitful of mischief, and therefore they were to be repented of and put away by an expiatory sacrifice. It was also according to the law regarded as very likely that any man might fall into sins of ignorance, for in Leviticus 4:27, we read, “ And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord.” The sin even of the commonest person was not to be passed over as a mere trifle, even though he could plead ignorance of the law. An enlightened conscience mourns over sins of ignorance, which it would never do if they were innocent mistakes. The word rendered “ ignorance” may also bear the translation of “ inadvertence.” Inadvertence is a kind of acted ignorance: a man frequently does wrong for want of thought, through not considering the bearing of his action, or even thinking at all. He carelessly and hastily blunders into the course which first suggests itself, and errs because he did not study to be right. There is very much sin of this kind committed every day. There is no intent to do wrong, and yet wrong is done. Culpable neglect creates a thousand faults. “ Evil is wrought by want of thought as well as want of heart.” We do not take time enough to examine our actions; we do not take good heed to our steps. Life should be a careful work of art, in which every single line and tint should be the fruit of study and thought, like the paintings of the great master who was wont to say, “ I paint for eternity” ; but alas! life is often slurred over, like those hasty productions of the scene painter, in which present effect alone is studied, and the canvas becomes a mere daub of colours hastily laid on. We seem intent to do much rather than to do well; we want to cover space rather than to reach perfection. This is not wise. Oh that every single thought were conformed to the will of God! Now, seeing that there are sins of ignorance and sins of inadvertence, what about them? Is there any actual guilt in them? In our text we have the Lord’ s mind and judgment. I. By the Divine declaration that sins of ignorance are really sins the commandment of god is honoured.1. Enlarging upon this thought, I would observe that hereby the law is declared to be the supreme authority over men. The law is supreme, not conscience. Conscience is differently enlightened in different men, and the ultimate appeal as to right and wrong cannot be to your half-blinded conscience or to mine. If we break the law, although our conscience may not blame us, or even inform us of the wrong, yet still the deed is recorded against us; we must bear our iniquity. The law is also set above human opinion, for this man says, “ You may do that,” and a second claims that he may do the other, but the law changes not according to man’ s judgment, and does not bend itself to the spirit of the age or the taste of the period. It is the supreme judge, from whose infallible decision there is no appeal. This exalts the law above the custom of nations and periods; for men are very wont to say, “ It is true I did so and so, which I could not have defended in itself; but then it is the way of the trade, other houses do so, general opinion and public consent have endorsed the custom; I do not therefore see how I can act differently from others, for if I did so I should be very singular, and should probably be a loser through my scrupulosity.” Yes, but the customs of men are not the standard of right. 2. Note again, if a sin of ignorance renders us guilty, what must a wilful sin do? Do you not perceive at once how the law is again set on high by this? 3. Thus again, by the teaching of our text, men were driven to study the law: for if they were at all right-hearted they said, “ Let us know what God would have us do. We do not wish to be leaving His commands undone, or committing transgressions against His prohibitory precepts through not knowing better.” 4. And you will see at once that this would lead every earnest Israelite to teach his children God’ s law, lest his son should err through ignorance or indavertence. Fear of committing sins of ignorance was a spur to national education, and tended greatly to make all Israel honour the law of the Lord. 5. I close these thoughts by noting that to me the sin-revealing power of the law is wonderfully displayed as I read my text. What a law is this by which men are bound! How severe and searching! How holy and how pure must God Himself be! II. By the teaching of the text the conscience is aroused.1. Our ignorance is evidently very great. As the conies swarm in the holes of the rocks, the bats in the sunless caves of the earth, and the fish in the deep abysses of the sea, so do our sins swarm in the hidden parts of our nature. “ Who can understand his errors? Cleanse Thou me from secret faults!” 2. The ignorance of very many persons is to a large degree wilful. Many do not read the Bible at all, or very seldom, and then without desiring to know its meaning. Even some professing Christians take their religion from the monthly magazine, or some standard book written by a human author and adopted by their sect, but few go to the Word of God itself; they are content to drink of the muddied streams of human teaching instead of filling their cups at the crystal fount of revelation itself. Now, if ye be ignorant of anything concerning God’ s mind and will, it is not, in the case of any of you, for want of the Book, nor for want of a willing guide to instruct you in it; for, behold, the Holy Spirit waiteth to be gracious to you in this respect. Break in, O light eternal! Break in upon the dimness of our ignorance. 3. Now it will be vain for any man to say in his mind, as I fear some will do, “ God is hard in thus dealing with us.” If thou sayest thus, O man, I ask thee to remember God’ s answer. Christ puts your rebellious speech into the mouth of the unfaithful one who hid his talent. Wiser far is it to submit and crave for mercy. 4. Let us recollect, in order that our doctrine may appear less strange, that it is according to the analogy of nature that when God’ s laws are broken, ignorance of those laws should not prevent the penalty falling upon the offenders. 5. It is of necessity that it should be according to this declaration. It is not possible that ignorance should be a justification of sin; for, first, if it were so, it would follow that the more ignorant a man was the more innocent he would be. If, again, the guilt of an action depended entirely upon a man’ s knowledge, we should have no fixed standard at all by which to judge right and wrong; it would be variable according to the enlightenment of each man, and there would be no ultimate and infallible court of appeal. Moreover, ignorance of the law of God is itself a bleach of law, since we are bidden to know and remember it. Can it be possible, then, that one sin is to be an excuse for another? If sins of ignorance are not sins, then Christ’ s intercession was altogether a superfluity. 6. Once again, I am sure that many of us now present must have felt the truth of this in our own hearts. You who love the Lord and hate unrighteousness, must in your lives have come to a point of greater illumination, where you have said, “ I see a certain action to be wrong; I have been doing it for years, but God knows I would not have done it if I bad thought it wrong. Even now I see that other people are doing it, and thinking it right; but I cannot do so any more; my conscience has at last received new light, and I must make a change at once.” In such circumstances did it ever come to your mind to say, “ What I have done was not wrong, because I did not know it to be wrong” ? Far from it. You have justly said to yourself, “ My sin in this matter is not so great as if I had transgressed wilfully with my eyes open, knowing it to be sin” ; but yet you have accused yourself of the fault and mourned over it. III. By the grand and awful truth of the text the sacrifice is endeared. Just according to our sense of sin must be our value of the sacrifice. God’ s way of delivering those who sinned ignorantly was not by denying their sin and passing it over, but by accepting an atonement for it. Under the law this atonement was to be a ram without blemish. Our Lord had no sin, nor shade of sin. He is the spotless victim which the law requires. All that justice, in its most severe mood, could require from man by way of penalty our Lord Jesus Christ has rendered; for in addition to His sacrifice for the sin, He has presented a recompense for the damage, as the person who sinned ignorantly was bound to do. He has recompensed the honour of God, and He has recompensed every man whom we have injured. Has another injured you? Well, since Christ has given Himself to you, there is a full recompense made to you, even as there has been made to God. We may rest in this sacrifice. How supremely efficacious it is. It takes away iniquity, transgression, and sin. (C. H. Spurgeon.)Ignorance may be culpable Some years ago through the mistake of a signalman an accident took place on the Metropolitan Railway, by which several persons lost their lives. At the inquiry it transpired that the signalman had in his possession a book of instructions which if they had been attended to the accident could not have occurred, but this book he confessed he had never read, hence the terrible accident. How many of the sins of professing Christians may be traced to similar culpable ignorance! Knowledge of God’ s law to be cultivated A kindred error is that a man does right when he obeys his conscience--does what his conscience tells him is right; in other words, does what he thinks is right. If this be true then Saul was right when he made havoc of the Church, for he verily thought he was doing God service. We are, no doubt, bound to do what we think is right; but we are under equal obligations to have our thinking in regard to duty correct. God has given us reason, moral powers, and revelation that we may know our duty and do it. The intellect needs training that it may perceive what is true. The conscience needs training that it may perceive what is true; in other words, the mind’ s power of perceiving both scientific and moral truth needs cultivating. It may err in regard to scientific truth. It may err in regard to moral truth. In regard to the latter we have an infallible standard in the Word of God, which, if rightly applied, will relieve us from error. We see why the Bible attaches so much importance to a knowledge of the truth. It is the condition of right perception in regard to duty. Leviticus 6:2-7 Bring his trespass-offering.Christ the true Trespass-offering In Christ Jesus, the true Trespass-offering, God has provided an offering after His own estimation. “ Restitution,” “ compensation,” and “ expiation” --all are found in Him. When He gave His life a ransom for many, the fullest satisfaction was made to God and man. Both had been trespassed against, and both could now say, “ I am satisfied. I have all back and more.” As God and man had shared in the wrong inflicted by the trespass of the latter, so there is this blessed community, so to speak, in the offering by which the wrong is put away. God is glorified in “ Christ crucified.” A crucified Christ is our glory. “ Christ is God’ s,” and God’ s Christ is ours. Such is the wondrous mystery of grace displayed in the aspect of redemption furnished by the trespass-offering. Well may we exclaim with the apostle, “ Oh, the depth of the riches, &c., both of the wisdom and knowledge of God--how unsearchable are His judgments, and His works past finding out,” --how comforting is the assurance that one day we shall know these things as we cannot know them now. (F. H. White.)Social sins and their Godward aspect I can conceive no law more beautiful, more impartial, more fitted to do the highest good, than the very first requirement with which this chapter begins: “ If a soul sin, and commit a trespass against the Lord.” But mark what constitutes a trespass against the Lord. It consists in “ lying to his neighbour,” or in that which was delivered to him to keep, or in fellowship, or in taking anything away from his neighbour by violence. Now, in doing so, he commits a trespass against the Lord: the injury is done against his neighbour, but in its rebound it is sin against God. Every deed of injustice, whether it break the last six commandments or the first four, is sin against God--if it be one of the last six commandments of the law, it has in it two aspects: one aspect towards man, or injury done to man--a neighbour; and its aspect towards God, or sin committed against Him. We never sin against each other--we do injury to each other--but, when we do so, we sin always against God. And hence the distinction is so important--especially in these days when errors are abroad--that the person against whom the thing is done can forgive in the thing which relates to him: if I steal, or if I injure or wound the neighbour, he from whom I plunder can forgive me the injury, because he is injured and the owner; but the sin that underlies the injury, reaching to God, God alone can forgive. See, too, how very comprehensive the law is--“ shall sin in that which was delivered him to keep.” Are you made a trustee?--is property deposited with you?--are you a banker?--has some client left his money in your hands? Then it is your duty to be faithful; it is your duty to remember that the least breach of that trust is injury against your neighbour and sin against your God. “ Or in fellowship” --that is, as we call it in modern days, “ in partnership.” Are you a partner in a house of business? You are bound to look to your co-partner’ s interests as if they were your own; and your co-partner is bound to look to your interests just as if they were his. “ Or in a thing taken away by violence, or hath deceived his neighbour,” such a one commits sin. “ Or hath found that which was lost, and lieth concerning it, and sweareth falsely.” Among the Romans, it was always regarded as theft to appropriate anything you found upon the streets, whether you could find the owner of it or not: and this law here says--from which that was evidently a reflection that if you find anything of which you cannot find the owner, or if you find anything and know the owner, and either conceal it, or deny it, or swear falsely concerning it, all that is sin against God. “ Then it shall be, because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, or all that about which he hath sworn falsely; he shall even restore it in the principal” --that is, the sum itself--“ and shall add” not as an atonement, but as what may be fairly due--“ the fifth part more thereto, and give it unto him to whom it appertaineth.” And then, not only was he to do so, but he was also to do it at the time of his confession and his trespass-offering made by the priest. The sin was forgiven through the trespass-offering as a type of Christ’ s atonement; the injury against the brother was rectified by returning the principal, and a fifth of the principal added to it, and receiving from that brother he had injured his forgiveness. (J. Cumming, D. D.)All sins are against God When a man defrauds you in weight he sins against you, not against the scales, which are only the instruments of determining true and false weight. When men sin it is against God, and not against His law, which is but the indicator of right and wrong. You care little for sins against God’ s law. Now, every sin that you commit is personal to God, and not merely an infraction of His law. It is casting javelins and arrows of base desire into His loving bosom. I think no truth can be discovered which would be so powerful upon the moral sense of men as that which should disclose to them that sinning is always a personal offence against a personal God. (H. W. Beecher.)Refusing to deceive A young man came to a gentleman one day with a case of conscience. He was corresponding clerk in a flourishing house of business. His employers had begun to direct him to write letters to customers containing statements which he and they knew to be false. He had objected, and they said: “ We are responsible for these statements; it is nothing to you whether they are true or false.” I said to him, “ Did they sign the letters, or ask you to write them in your own name?” As soon as the question left my lips I saw that if there were a difference both would be wrong, and I hastened to tell him so he said, “ I have to sign them with my name, per Messrs. Blank.” I said, “ Your case is clear; you must decline to do it.” He said, “ Then I shall be dismissed” ; and, after a pause, “ I have a wife and family.” I replied, “ My dear friend, this is a trial of faith and principle; you must do right, and trust to God to take care of you and your family.” I met him some days after. “ Well Mr. ,” I said, “ how are you getting on?” He replied, “ I am still in my situation; I had an interview with the partners, and told them I could not write letters I knew to be untrue. They were very angry, and I expected to receive notice, but I have not received it yet.” Months passed, and he remained in his situation. After a while he called upon me, and I saw in his face that something had happened. “ Well, Mr.--,” I said, “ have you had your dismissal?” “ No,” he said, “ I have not,” and smiled. “ What then?” “ A very confidential post in their service, with a higher salary, has fallen vacant, and they have put me into it.” On second thoughts these unprincipled men had come to the conclusion that a clerk who would not deceive a customer would not deceive them, and was too valuable to be lost. Fruits of deceit There is an old story of a Frenchman who persuaded some Missouri Indians to exchange fur for gunpowder, representing that they could obtain a fine crop by sowing it. The Indians prepared a field, and sowed the powder, and set a guard to watch it. As it did not come up they saw that they had been deceived. Some time after the partner of the deceiver visited these Indians with a large stock of goods for the purpose of trade. The Indians each took such things as pleased him, till all were gone. The Frenchman went to the head chief and demanded redress. The chief assured him that full justice should be done as soon as the harvest of gunpowder should be gathered. This was poor consolation for his loss, but such a rebuke as his partner’ s perfidy deserved. (S. S. Chronicle.)A boy’ s temptation resisted For two years had sailor Ben been off on the sea. Now his ship touched the shore, and his heart was full of joy. When he said good-bye to his mother he was a wild, careless boy; but in the rough days and stormy nights on the water he had learned not only to love his mother better, but to love and serve the God she loved. So he longed to go to her and tell her of this joy. Once on shore he hurried to buy a gift for her; a silver purse with long silver fringe, and into it he counted twenty gold dollars. “ I’ ll make your heart glad in more ways than one, mother,” he said, as he snapped the clasp and bounded over the rocks to the ship, for this was to be his last night on board for many months. In his haste his foot slipped, and he fell heavily, bruising his head, spraining his wrist, and the precious purse was flung out of his hands down out of sight to the rocks below. Poor Ben! Never thinking of his bruises he climbed down, searching for his treasure till the night closed about him, then slowly with an aching heart he went back to his ship. But there was a boy whose name was Aleck, and who early every morning swung himself down among the rocks to hunt for the eggs the sea-birds leave in their nests. The next morning he caught sight of something he never saw before in any nest, and eagerly grasped it. It is Ben’ s silver purse! No more eggs for Aleck to-day; but with his treasure safe in his pocket he climbs up the rope to show his riches to his mother. Up on the rocks he meets sailor Ben, with limping gait and anxious face, searching for his purse. “ My boy, I’ ll give you the brightest gold dollar you ever put your eyes on if you’ ll find the purse I lost here last night. It was for my old mother. It will break my heart to go home without it!” For a minute there was a battle fierce and terrible in Aleck’ s heart. Was not the purse his? He had found it. His mother needed the gold as much as Ben’ s mother; but would she ever touch it if she knew he had kept it from its rightful owner? No, he knew what she would bid him do, and laying the purse in Ben’ s hands he gained the victory, the battle was over. And so while Ben was rattling along in the coach, happy to pour into his mother’ s lap the gold he had saved for her, in the little cottage among the trees, Aleck was telling his mother the story of his temptation. “ Better an honest heart, my boy, than all the gold and silver in the land.” (Christian Age.)Harm done by trespass I. The injury wrought by trespass.1. Trespass defined. Actual wrong and robbery.2. Trespass conditioned. Might be wrought “ in ignorance.”3. Trespass weighed. By the Word of God.4. Trespass recognised (Leviticus 6:4). II. The reparation made for trespass.1. Trespass atoned.2. Trespass compensated. (1) Judgment inflicted.(2) Injury compensated.(3) Dues exceeded. There was in Christ’ s obedience an excess of merit presented to God, passing beyond man’ s demerit. And in Christian devotedness and ministry there are blessings brought to men by man far more sacred, tender, consolatory, and helpful, which more than outweigh all the injury done to men by man. (W. H. Jellie.)Lessons 1.Of careful attention to be given unto the Word of God (Leviticus 6:1).2. To restore things that are lost (Leviticus 6:4).3. Not to make a schism in the Church (Leviticus 6:16).4. That in the morning we should first think of God, and give Him praise.5. The merciful man shall obtain mercy by his prayers. (A. Willet, D. D.)That which was delivered him to keep.--Depositing property I. A neighbourly convenience.1. How helpful a neighbour may become.2. How grand is this confidence in another.3. How mutually dependent we are one upon another.4. How honourable we should be in all transactions.5. How jealously we should strive to merit implicit trust. II. A hazardous transaction.1. Man’ s reliableness is sorely discredited by continuous breaches of faith.2. Treasure becomes often a serious anxiety to its possessor.3. No security can be guaranteed in any earthly confidence. III. A doubtful alternative. There was another method adopted, when a man was about to journey, if he could not trust his neighbour: he would conceal his treasures underground. IV. A spiritual analogy. This committing treasure to a neighbour suggests Paul’ s imagery of the soul committed to Christ (2 Timothy 1:12, see also verses 14, and 1 Timothy 6:20).1. Christ is faithful to our trust.2. We cannot safely risk our souls in other keeping. (W. H. Jellie.)Custody of treasure To deposit valuable property with a neighbour was, and still is, a common practice in the East where no responsible establishments exist for the reception of private treasure. Hence, when a man went on a journey, he concealed his precious things underground. This was connected with the danger of forgetting the spot where they were hidden, when search and digging had to be resorted to. This not only accounts for the fact that treasure is called in Hebrew by a name which denotes “ hidden,” or things which men are in the habit of hiding underground, but explains such allusions as “ hidden riches of secret places” (Isaiah 45:3), “ and searchest for her as for hid treasure” (Proverbs 2:4), “ dig for it more than for hid treasure” (Job 3:21). To avoid this danger, men entrusted their treasure to the custody of a neighbour. It is to this practice that the text refers, and it is from this practice that the apostle took the expression in 2 Timothy 1:12; see also verse 14, and 1 Timothy 6:20). (C. D. Ginsburg, LL.D.)Found that which was lost.-- Restoration of lost property Nauhaught was an Indian deacon of a native Christian Church in America. He was a poor, hard-working trapper, with a sick wife and child. One night he dreamed that an angel came to him and dropped in his hand “ a fair, broad gold piece, in the name of God.” When he rose that morning he went out into the wilderness to examine his traps; but neither beast nor bird had been caught in the toils, and poor Nauhaught grieved sorely over his misfortunes as he thought of the bare home and the needs of his sick wife, While praying that God would send the angel of his dream to help him in his dire distress, his feet touched something hard amid the grass, and there lay a purse filled with gold. So, then, the dream was true, The angel brought one broad piece only; Should he take all these? He was sorely tempted to conceal and appropriate his prize. The thing was so easy. No one need know he had found the purse, and all the wants of his needy family could be at once supplied. But his conscience stirred within him like the voice of God:-- Nauhaught, be a man. Starve, if need be, but while you live, look out From honest eyes on all men unashamed. So the Indian deacon, mindful of the Divine voice, walked bravely back to the hamlet, asking, as he went, if any one had lost anything that day. “ I,” said a voice, “ ten gold pieces in a silken purse.” On which Nauhaught at once gave up the purse, and walked away, as poor as ever in pocket, but far richer and stronger in soul through the conflict, in which right had won the victory. The sea captain to whom the lost property had been restored, however, called him back, and begged him to accept a tithe of the prize he had found. This was one gold piece. He took it, and recognising here the very fulfilment of his dream, he gave God thanks. The people told him afterwards who this seaman was, and holy well known all around the coast. He answered, with a wise smile--to himself: “ I saw the angel, where they saw a man.” He shall restore it.--Restitution To wrong man is to dishonour God. To lie to a neighbour, or to deceive him, is to “ commit a trespass against the Lord.” Yet how little is this thought of! Few regard in any such light as this the ten thousand little injustices and over-exactions of which men, in many of the conditions of life, are guilty towards others. But no such acts are overlooked by God. He is as observant of your conduct towards your fellow-men as towards Himself. God requires restitution to be made to Himself when defrauded or wronged by men in the sins which they commit. We therefore read (Leviticus 5:15-16). God is wronged by every sin of man. On every such occasion there is withheld from Him what is His due. And yet He will have tits claims met. But by whom is the fulfilment to be made? Not by the sinner himself. He is insolvent, and cannot satisfy the first and easiest demand of his Great Creditor. But what he himself is powerless to do can be done to the full by his Divine Substitute. Yes, Man--the Man Christ Jesus, makes awards for harm which those for whom He acts have done. He restores the principal, and with it gives the addition which God requires. He fulfils all righteousness, and yields to God a greater glory and pleasure by the obedience He renders and the character He exemplifies than would have been rendered by mankind at large, even had they never known sin. The restitution on which I wish specially to fix attention is that which has to be made to defrauded and injured man. It is impossible to keep one’ s eyes and ears open to what is going on in the worlds of politics, commerce, and social life, and not feel that there is nothing that more needs to be urged and performed than restitution. The extent to which overreaching, undue exaction, and unjust dealing are practised is almost beyond what words can express. This was very wonderfully disclosed by the results of some sermons on Restitution, which the late Dr. Finney, of America, delivered in this country some years ago. Moneys were sent to him, varying in sums from one shilling to a hundred pounds, with the names and addresses of the persons to whom they were to be delivered, and to whom they were due. So convicted and miserable were the persons who thus acted in the remembrance of the dishonesties of which they had been guilty, that they could find no relief until restitution according to the Divine command had been made. But that was not all, nor the worst. They could not gain the ear of the Most High (Matthew 5:23-24). God is a God of truth, and cannot give countenance to falsehood: of justice, and cannot even seemingly make any compromise with dishonesty and oppression. He cannot give heed to the prayer of the injurer of his brethren, nor fill with good the heart and hand of the dishonest. They are “ the upright,” says David, whom He allows to “ dwell in His presence” (Psalms 140:13), to whom He does good, and who are His delight. Men of an opposite character yield Him no pleasure, and are debarred from the privileges of His people. But let the necessary reparation be made, and the required restitution be rendered, and yours will be the privilege of those whom the Lord accepts and honours. Standing right with men, in the matter under consideration, you will have rightness of relationship to the God of justice and truth. It is thus first restitution, then reconciliation. The condition on which God admits the wrongdoer to the place of privilege in His presence, is the restoration of what he has by false means taken from another. In the ease of defrauding God, it is first sacrifice, then restitution; in the case of wronging man, it is first restitution, then sacrifice. And yet it is only when the sin which the wrong-doing implies is forgiven that the wrong-doing itself is repaired. It is accordingly only when the man who has injured his neighbour is convicted of the evil done, and sees it in the all-revealing light of the Divine presence, that he repairs to the injured with “ the principal” and “ the fifth part” in his hand. You may more than satisfy the man that has been wronged; but that will not satisfy God. Sin can be answered for only by the Cross; and the defilement it leaves behind on the soul can only be removed by the blood of cleansing. But bring to God the sacrifice of expiation, and offer to Him His Christ as your plea for the acceptance you require and wish, and you render to Him, in full, the restitution which He demands. (James Fleming, D. D.)Restitution An extensive hardware merchant in one of the Fulton Street prayer-meetings in New York appealed to his brother merchants to have the same religion for “ down-town” as they had for “ up-town “ ; for the week-day as for the Sabbath; for the counting-house as for the communion-table. After the meeting a manufacturer with whom he had dealt largely accosted him. “ You did not know,” said he, “ that I was at the meeting and heard your remarks. I have for the last five years been in the habit of charging you more for goods than other purchasers. I want you to take your books and charge back to me so much per cent on every bill of goods you have had of me for the five past years.” A few days later the same hardware merchant had occasion to acknowledge the payment of a debt of several hundred dollars which had been due for twenty-eight years from a man who could as easily have paid it twenty-four years before. (Family Treasury.)Reparation by restitution Another way of being rid of guilt is by making handsome reparation to the injured party--a handsome, genuine recognition and reparation, such as Jacob made to Esau, or David to Bathsheba, or Zacchaeus to the widows and orphans of Judea. It is a step out of sin towards the God of truth and honesty, and towards Jesus Christ. Your agonies over cases of conscience and want of peace may lie there--that you have never made reparation. Oh, we know about it. God is not mocked. You cannot have the peace of conscience of a saint while living in dishonesty. You’ ll sleep better, and enjoy your food bettor, and the air of June will be round you in mid-January the day you make reparation. That will slacken the bonds of conscience, though it will not take them off it is a sweet thing to do, though desperately hard to begin. I know it because I’ ve done it--there are people here to whom I’ ve made reparation, and I’ m going to make more. The faith of some is scandalised by seeing you come to the prayer-meeting, he or she knowing what reparation you have made. Go and say, “ I have not only to pay thee for the past, but here are arrears of interest.” Try it; it will make you twenty years younger. There is no more mischievous doctrine than the Antinomianism which makes men blink at common honesty and cover up falsehood with Evangelicalism. God will not do it. The minister may come and pronounce a benediction on your sophistries, but it will not do. I am dwelling long on this, though not a moment too much for some men here. Make reparation. (A. Whyte.)Confession and restitution We may here relate an incident from the life of a disciple of Jesus Christ who had been richly blessed. When he was a student he was absorbed in the things of this world, but soon afterwards yielded to the Spirit of God, and was led to his Redeemer. He became, in reality, another man. But, as often happens, the friends and acquaintances of his “ jolly student days” could not understand the change, and the only conclusion they could come to was that “ N--had turned hypocrite.” Now it happened that N--had, while he was a student, taken away from one of his friends a paper-knife, which the owner set great store by. When, after his conversion to a new life, his eye happened one day to fall on the knife, his conscience smote him for his sin in taking it. The Spirit of God gave him no rest, urging him to take back the knife to its true owner, and acknowledge his sin. “ Oh,” said the man to us, “ that was a hard step to take! I was willing enough to part with the knife, and would have given up a thousand knives, but I trembled when I thought--’ he regards you already as a hypocrite, and what will he think now?’ Bat I went to him and confessed with trembling lips, and--what happened? He took my hand, with tears in his eyes, and said, ‘ Now I see that there is something genuine in your conversion. I respect you now, and would gladly be as you are.’” (Otto Funcke.) Leviticus 6:8-9 The law of the burnt-offering.The law of the burnt-offering The Holy One speaks again from the Holy Place. He now tells some of the more awful thoughts of His soul. His words reveal views of sin and righteousness that appear overwhelmingly awful to men. His eternal justice, flaming forth against all iniquity, is declared to Israel in the fire of the altar. This fire is never to be extinguished; “ for every one of His righteous judgments endureth for ever” (Psalms 119:160). It burns all night long--an emblem of the sleeplessness of hell, where “ they have no rest, day nor night” --and of the ever-watchful eye of righteousness that looks down on this earth. Perhaps it was intended to exhibit two things:1. “ The smoke of their torment ascendeth up for ever and ever,” &c. (Revelation 14:10, compared with verse 18). The whole camp saw this fire burning in the open court all night long. “ So shall you perish,” might an Israelitish father say to his children, taking them to his tent door, and pointing them, in the gloom and silence of night, to the altar, “ So shall you perish, and be for ever in the flames, unless you repent! “ 2. It exhibited, also, the way of escape. See, there is a victim on the altar, on which these flames feed! Here is Christ in our room. His suffering, seen and accepted by the Father, was held forth continually to the faith of Israel, night and day. And upon that type, the pledge and token of the real sacrifice, did the eye of the Father delight to rest night and day. It pleased Him well to see His justice and His love thus met together there. And the man of Israel, who understood the type, slept in peace, sustained by this truth which the struggling rays from the altar gleamed into his tent. (A. A. Bonar.) Leviticus 6:10-12 The priest shall put on his linen garment. Sacred attire I. In holy attire they serve at the altar.1. Suggestive of the essential holiness of Christ.2. Symbolic of their derived purity and righteousness.3. Indicative of the spirit of service. II. In altered garments they bear the ashes from the sanctuary.1. The changed tone of feeling in the ministrant.2. The altered scenes which a Christian frequents. (W. H. Jellie.)The priest’ s garments The linen garment is the type of purity, as we see in the Book of Rev 19:8. The priest is the emblem of the Redeemer in his perfect purity coming to the work of atonement. The word for garment means a suit of clothes. It takes in the linen breeches, as well as all the other parts of the priest’ s dress. His whole suit is to be the garb of purity. It is not glory; these ale not the “ golden garments.” It is holy humanity; it is Jesus in humiliation, but without one stain of sin. There is a special reason for the direction as to the linen breeches. It is meant to denote the completeness of the purity that clothes him; it clothes him to his very skin, and “ covers the flesh of his nakedness” (Exodus 28:42). It was not only our unrighteousness and our corrupt nature that Jesus was free from, but also from that other part of our original sin which consists in the imputed guilt of Adam. Tile linen breeches that “ covered the nakedness” of the priest, lead us back at once to our first parents’ sin, when they were naked and ashamed in the garden, after the Fall. Here we see this sin also covered. (A. A. Bonar.)Take up the ashes. “ He shall take up the ashes which the fire has consumed” By the figure which grammarians call ellipsis, or breviloquence, “ ashes” is used for the material out of which ashes came, as Isaiah 47:2, speaks of grinding “ meal” (Ainsworth). The wood was underneath the burnt-offering. This being done, the ashes were to be placed by themselves, for a little time, “ beside the altar.” All eyes would thus see them and take notice of them, before they were carried out into a clean place. Probably there were two reasons for this action.1. The fire was thus kept clear and bright, the ashes being removed. God thereby taught them that He was not careless as to this matter, but required that the type of His justice should be kept full and unobscured. 2. The ashes were shown for the purpose of making it manifest that the flame had not spared the victim, but had turned it into ashes. It was not a mere threatening when the angels foretold that Sodom and Gomorrah were to be destroyed for their sin; their doom (2 Peter 2:6) is declared to have come on them, “ turning them to ashes.” So here, all that was threatened is fulfilled. There the ashes lie; any eye may see them. The vengeance has been accomplished! The sacrifice is turned into ashes! Justice has found its object! The Lord’ s arrows are not pointless; He performs all His threatenings, for He is holy. “ O Lord God of hosts, who is a strong Lord like unto Thee? or to Thy faithfulness round about Thee?” (A. A. Bonar.)Burn wood on it every morning, and lay the burnt-offering in order upon it.--The daily sacrifice By no Levitical rite or service was Christ, as “ the Lamb of God,” more perfectly typified, than by the daily sacrifice. It significantly prefigured Him in His death, the satisfaction He yielded to the Father, and His intercession in behalf of men. It is Christ, then, that we have here; and-- I. In the perfectness of his character. The lamb was without spot; and He was without blemish. And this is what He needed to be. And yet He was more. He was marked not only for the absence of all defect, but for the presence of every excellence. He was absolutely and universally perfect. This was the case with the affections He cherished, the dispositions He cultivated, and the virtues He practised. Only what is perfect can satisfy an infinitely perfect God. All, therefore, that is defective and unholy is forbidden a place on His altar. God’ s requirement extends to what is internal as well as to what is external. He demands “ truth in the inward parts” as well as integrity in the outward life. The demand was fully met by Jesus. But what God required in the offering, He required also in those for whom it was presented. Only as we are personally what God requires, in righteousness of walk before Him, can we occupy the position to which we are invited, appreciate and enjoy the blessings of salvation, and fulfil the purposes of our high calling. But we may be that; provision for our being so has been made. Strengthened, therefore, with might by the Spirit in the inner man, there is no duty that we may not fulfil, and no appropriation of offered blessing that we may not make. Bus God not only strengthens for service; He Himself works in us, and for us, and by us--leading us to will and to do according to His good pleasure. II. We have Christ here in his completeness of dedication to the father and to men. The lambs were, with the exception of the skin, wholly consumed by the fire; and Christ gave Himself to God for us. The primary object of His incarnation and mission to earth was--to glorify the Father. The path might be rugged, but leading to the glory of the Father, He cheerfully trod it; the Cross might be ignominious, but ensuring the glory of the Father, He gave Himself up to it. He made of Himself a whole burnt-offering to God. But it was a twofold gift He made of Himself when He laid Himself upon the altar. “ He gave Himself for us an offering and a sacrifice to God for a sweet-smelling savour (Ephesians 5:2). He loved me, and gave Himself for me.” One of the purposes for which He became our substitute, delivered us from the dominion of evil, and endued us with Divine strength, was, that we might walk in His steps, and, in our measure, yield ourselves to God as He did. But is this being done? It is on record that, during the late civil war in America, and when victory was swaying from side to side, that commissioners from the Confederate States sought and obtained an interview with President Lincoln, with the view of trying to effect an arrangement for the independence of the territory they represented. They knew the tender-heartedness of Mr. Lincoln, and appealed to him to stay the effusion of blood which, at the moment, was flowing in torrents. They were willing to for go several of the States for which they had hitherto fought, if he would consent to the remainder being independent. They pleaded with him for hours, and made use of the strongest arguments and considerations they could adduce to gain their object. When they had finished, the president, who had patiently listened to all that had been said, raised his hand, and then bringing it down with emphasis on the map which lay before him, replied, “ Gentlemen, this Government must have the whole.” And so God says, regarding the inner kingdom of every human heart. He will allow no partition or division there. The whole is His by right, and He will suffer no one to share with Him the throne He has erected for His own occupancy. III. By the daily burnt-offering we are minded of Christ’ s acceptableness to the father. The lamb was an offering of a sweet savour unto God, in which He had delight, and from which He derived satisfaction. And He was ever pleased with Christ. But is this remembered as it should be? Christ is much more thought of as providing for men’ s necessities than for God’ s requirements; as appeasing justice than as giving delight to Him from whom He came; as ministering peace to the troubled than as satisfying the Father’ s heart. But what Christ was to God, believers are intended to be, in their measure, also. Is this now, to any extent, the case? Has God satisfaction in all who call themselves by the name of His Son? Has He joy in that which you lay upon His altar, in the services that you fulfil, and in the measure of resemblance which you bear to His Beloved? Then Christ is brought before us here in the position He ever occupies on our behalf. A lamb was always before God, and Christ ever liveth to make intercession for us. Now, where Christ is in reference to the Father He ought to be in reference to all who bear His name. Only as this is the case, as He is ever before you, occupying the vision of your faith, filling the sphere of your life, and engaging your feelings and thoughts, will you become assimilated to His likeness and meet for His presence and glory above. (James Fleming, D. D.) Leviticus 6:13 The fire shall ever be burning upon the altar.Divine fire humanly maintained I. Divine endowments committed to the control of men. As in the instances of that “ fire,” supernaturally originated on that altar, and then left in man’ s hands, so with--1. Pure sympathies implanted within man.2. Revelation in the Scriptures.3. Quickened life in the regenerated soul.4. Spiritual endowments to the believer.5. Sacred affections in the Christian heart.6. Holy enthusiasm firing an earnest nature. From God they come: but man has them in his hands. II. Divine endowments entrusted to the preservation of men. The priests had to keep that “ fire” alive, or it would expire.1. Having received the gifts of God we are responsible for their maintenance. 2. How solemn the priestly office, which all are called to perform: feeding the Divine “ fire” in our souls continually! III. Divine endowments requiring the co-operative watchfulness of men. The priest’ s eye would need to be often turned to the altar fire: “ every morning” it needed care.1. A watchful life is imperative if we would maintain godliness within. 2. Neglect will allow the extinction of the Divinest gift. Only neglect-- (1) daily prayer;(2) daily reading of the Scriptures;(3) daily fellowship with Christ;(4) daily watching against temptation. Fail in these duties, and the “ fire” will expire. “ Every morning” bring wood to the fire! IV. Divine endowments enduring only where actively maintained. That fire did expire! At the destruction of the Temple by Nebuchadnezzar.1. May the Divine life m a soul go out?2. May the Christian’ s “ first love” become extinct?3. May the holy aspirations of a child of God droop?4. May all sacred ardour, in prayer, in consecration, die away? “ Work out your salvation with fear and trembling.” “ See that ye make your calling and election sure.” (W. H. Jellie.)The fire upon the altar “ The fire shall ever be burning.” I take the words as typical of our common life, and its common duties and opportunities. It is only a shallow mind that can think without being awed of the privilege or the responsibility which belongs to us as custodians of a light that may be dimned or desecrated in our keeping, but cannot die; so much stronger is it and more enduring than ourselves. Yet the words suggest, too, that if our life be as the fire, it must be as the fire in its intensity and purity. It is not worth having if it is dull and cold and heartless, if it is not enkindled with zeal and generosity. I. The fire of enthusiasm. It was said of Sir Walter Raleigh, “ He can toil terribly” ; and I think, if the great souls of the past could speak to you in tones that would command your interest, they would say that whatever good they did upon earth was achieved at the cost of strong resolve and strenuous effort. II. The fire of indignation. It is not enough, right as it is, to love what is good. We must hate, we must spurn the evil. The wicked are always a discredited minority; and if the good had only the courage of their opinions, the wicked would never have the courage of theirs. III. The fire of personal sanctity. The flame which consumes the dross of the world must itself be bright and beautiful. It must be “ a burning and a shining light.” Yes, and it must be “ ever burning” ; it must “ never go out.” It was the law of the Vestal Virgins in old time that night and day they should watch with sleepless care the everlasting fire upon the altar of the goddess. No calamity that could happen to the State was so terrible as if through their fault that fire should become extinct. But there was one essential condition of their watching: they must themselves be chaste; should any one of them break the Divine law of chastity, it was death for her and for him who made her break it. And oh! let us resolve that “ the fire shall ever be burning upon the altar” of this school, which is so dear to us. Let it be bright, fierce, and lambent. Let it burn away the selfishness which lies at the heart of so many an one who knows it not. (J. E. C. Welldon, M. A.)Habitual piety I. Piety must be habitual to prove that it is real.1. Whatever is chief in the heart will be ever showing itself in the life. 2. We shall thus surely and thus only verify and carry out the Scripture descriptions of godliness. II. Piety must be habitual in order to be progressive.1. The attainment of holy character is by degrees. 2. These advances can only be attained by constant well-doing. III. Piety must be habitual in order to be useful.1. If there be inconsistency or fitfulness, a painful sense of insincerity will he felt by those to whom the truth may be addressed. 2. With habitual piety, how much greater weight, pathos, and earnestness will there be. 3. An unconscious yet speaking power is in such godliness. IV. Habitual piety gives dignity and elevation to the whole of life. It was a noble testimony that the son of J. A. James bore of his father: “ I never found in him anything inconsistent or unworthy.” What a wreath to lay on that honoured tomb! Conclusion: See to it that the fire be ever burning. What Christian workers should we have then-lips touched with a live coal, because the heart is glowing with the sacred flame. What Churches should we have then--not formal and languishing, but strong in godliness and increasing in numbers. What households should we have then-where the younger members would prove their appreciation of devout sincerity and the attractiveness of lofty example. Individual influence would be benign as that of the Australian tree which destroys infection, and breathes health around; and the whole spiritual scene would be beautiful and fragrant, as “ a field that the Lord hath blessed.” Cherish the sacred fire, if it is within. As the Parsees with the precious sandalwood keep alive the ever-burning flame in their temples, so with precious passages of Divine truth and prayer seek to keep alive and vigorous the name of love. (G. McMichael, B. A.)The altar fire a symbol of regenerating grace 1. In its source or origin.2. In its tendency.3. In its nature and properties.4. In its permanency.5. In its perpetuity. Lesson: Be diligent in the use of the means of grace--1. Prayer: secret, family, social.2. Study of Bible.3. Meditation.4. Attendance on the ordinances. (G. F. Love.)Fuel for heart flames “ I’ ll master it,” said the axe, and the blows fell heavily on the iron; but every blow made his edge more blunt, till he ceased to strike. “ Leave it to me,” said the saw, and with relentless teeth he worked backward and forward on its surface until they were all worn down or broken; then he fell aside. “ Ha! ha!” said the hammer, “ I knew you would not succeed; I’ ll show you the way.” But at his first stroke off flew his head, and the iron remained as before. “ Shall I try?” said a flame of fire. They all despised the flame, but he curled gently round the solid bar, and embraced it, and never left it, until, under his irresistible influence, it was so melted as to take the form of any mould you please. If hard hearts are to be won for Jesus, they must be melted, not hammered. No power has been found so effective as love for taking self-trust and self-righteousness out of men. I. Let us seek to fan the flame. Of the Baptist our Lord said, “ he was a burning and a shining light.” Blessed eulogy! may it be earned by each one of us. “ Burning and shining” --our very ideal of a minister; a hot heart with a clear head; impetuosity and prudence blended; zeal and knowledge linked in holy wedlock. The motto on David Brainerd’ s banner, and the prayer in his heart, ever was, “ Oh, that I were a flaming fire in the service of my God.” We have as our model Him who could say, “ The zeal of Thine house hath eaten Me up” ; and while we profess to be His followers, we dare not rest satisfied with the “ icy torpor” and “ decorous coldness” which are, alas! the usual temperature of too many professors. We do not wish to be for ever praying for the smouldering embers to be blown into a flame, for we covet a steady furnace heat, and no mere fitful zeal, which, like the fire from the horse’ s hoof, dies in the moment of its birth. Most of us know the sad experience of preaching with the fire burning only amid grey ashes. We cannot expect much blessing while this is the case. If the gospel is to have a mighty effect upon the congregation, it must pass through the fire of an intense spiritual life in the preacher; and this life we feel we must have. And what a boon will it be to us also! What purifying force there is in consuming zeal and passionate love of souls I How it burns up all unworthy and selfish motives! This holy fire has also an educating force; by it the soul is transfigured, and made to enjoy a grand outlook. It awakens the intellect as nothing else can; it quickens the sensibilities of inferior minds, and makes them capable of achievements which, without it, they would never have dreamed of. John Howard had no commanding intellect, but what he had was illuminated with Divine light, and thus his name became immortal. Thomas Chalmers had always an intellect so commanding as to grasp a planet in its span; but it needed the grace of God to so illuminate the mind of Chalmers that he could write his astronomical discourses, and grasp, not a planet merely, but myriads of worlds as a boy handles his marbles, and move “ like a strong swimmer in a stormy sea.” Divine fire in the soul kindles a light in the intellect, elevates every natural faculty, and makes it a handmaid to the Spirit of God; it burns every bond that Lies the tongue, and makes men orators who else were dumb. This, too, will give us the most attractive characters. It is said that the slopes of a volcano supply soil so fruitful that the richest vines flourish best upon them; when the heart is full of holy fire the life is sure to be adorned with the rich graces of the Spirit, productive of that fruit which glorifies our Father in heaven. And yet to have the heart throb with a might pulse of love--to have a holy passion thrilling and burning in every artery and vein will, in all probability, involve much trial. Every cherished idol of the heart must submit to the action of this fire. It will consume all that is consumable. Upon sin in the soul it will have no mercy. It will probably involve, too, the scorn of some whose friendship we fain would cultivate. II. Let us now gather a few materials to feed it. Scientific men are asking, “ What is to be the fuel for coming ages?” “ What will our great-great-great-grandchildren sit around instead of our household fire?” One authority suggests as a source of heat, when coal is exhausted, the beating of the tidal wave on the shore. Happily the Christian Church need not trouble herself with any conjectures as to the fuel which is to feed her fires. The light and love invested in the covenant of graces ages back will never be exhausted until every elect soul glows with love to God, and every redeemed wanderer is lighted back to his Father’ s home. Does not even Nature speak to us upon this mailer of earnestness in our Master’ s work? The sun is earnest: in his path he never lingers, in his course he never halts: the stars never falter in their race, never swerve from their round; the Sea is constant in its ebb and flow, unchanging in eternal change. All Nature says, “ The King’ s business requires haste” ; and the man who is not in earnest when about “ the King’ s business” is out of gear with the universe, and is a blot in the creation of God. Our age speaks to us, we live in the cumulated light of succeeding ages. Our age, too, is telling upon ages yet to be--nay, upon eternity itself. Is there not inspiration, too, in the memory of our early vows? If we would be full of Divine energy, let us labour after a strong sense of the love of God in Christ. All the love of eternity meets here as in a focus, and if we only seek full and deep communion with it our lives will not lack the holy fire. There is one other thought which ought ever to arouse our spirits and inspire our hearts with zeal and courage in our holy warfare. We are on the winning side. Victory is surely ours. (W. Williams.)The fire upon the altar The term “ fire” in Scripture language is commonly employed to express the judgment, f God upon sin (Hebrews 12:29; Psalms 1:2; 2 Thessalonians 1:1-12., &c.); and accordingly, when the Jewish worshipper (the veil being off his heart) contemplated the altar’ s heaven-kindled flame, and bore in mind the Divine edict for its preservation, he was given to understand that the judgment of God was held in abeyance, that the Divine arrangements for turning aside that judgment from the contrite sinner though revealed to hope, were not consummated in fact, and, that as the fire, day by day, swallowed victim after victim, and burned still as fierce as ever, that victim had not yet been laid thereon whose blood should quench in mercy the fire maintained in justice. Well--“ God is the Lord who hath showed us light; bind the sacrifice with cords, even to the horns of the altar” --the victim has been found and accepted; “ He was led as a sheep to the slaughter” ; His blood is “ shed for many for the remission of sins,” and the fire is gone out--God Himself hath “ put it out” : “ for by one offering He hath perfected for ever them that are sanctified,” and, “ through the offering of the body of Christ once for all,” mercy and truth, righteousness and peace have met together, and like the wings of the mystic cherubim, they shadow the mercy-seat of God--the throne of Divine grace. Well, the fire is “ gone out” --God Himself hath “ put it out,” but in so doing He hath kindled another. Accordingly, when the fire of Divine justice died away in the offering up of Christ, the flame of Divine love shot upwards upon the altar-hearts of the Lord’ s redeemed; it was and is kindled from above, for love begets love, and “ we love Him because He first loved us.” This is the heavenly fire which kindles upon the altar of the heart, the sacrifice of the affections; it is the fruit of satisfied justice; it is the movement of Divine mercy, besprinkling the soul with the all-awakening, all-cleansing blood of Jesus, producing a responsive movement of the soul to God, by the drawings of the Spirit of grace, and lighting up a flame in its Divinely occupied recesses, not to be extinguished by the deepest waters of trial. “ It shall never go out.”1. In time of trial and affliction it shall not go out; for “ in the time of trouble He shall hide me in His pavilion: in the secret of His Tabernacle shall He hide me.” 2. In seasons of spiritual depression it shall not go out; “ O my God, my soul is cast down within me,” &c. 3. In the hour of temptation it shall not go out; “ for God is faithful, who will not suffer you to be tempted above that you are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it.” 4. When life, too, is waning, and the night of death is setting in, and the blighting chill is paralysing the frame as it enters the deep and dark river, it shall not go out; for “ love is strong as death” ; and “ many waters cannot quench love, neither can the floods drown it.” (H. Hardy, M. A.)The continual burnt-offering This ordinance reminds us that Christ, as our Burnt-offering, continually offers Himself to God in self-consecration in our behalf. Very significant it is that the burnt-offering stands in contrast in this respect with the sin-offering. We never read of a continual sin-offering; even the great annual sin-offering of the Day of Atonement, which, like the daily burnt-offering, had reference to the nation at large, was soon finished, and once for all. And it was so with reason; for in the nature of the case, our Lord’ s offering of Himself for sin as an expiatory sacrifice was not and could not be a continuous act. But with His presentation of Himself unto God in full consecration of His person as our Burnt-offering it is different. Throughout the days of His humiliation, this self-offering of Himself to God continued; nor, indeed, can we say it has yet ceased, or ever can cease. For still, as the High Priest of the heavenly Sanctuary, He continually offers Himself as our Burnt-offering in constantly renewed and constantly continued devotement of Himself to the Father to do His will. (S. H. Kellogg, D. D.)The continual burning Suppose the sin should cease, would the fire then be put out? Certainly not. The fire has a double significance; it is not there only to consume the sacrifice, it is there to express the continual aspiration of the soul. The fire still burns. There is an unquenchable fire in heaven. Aspiration is the highest expression of character. That is the permanent quantity in the text. Fire ascends; it speechlessly says, “ This is not my home; I must travel, I must fly, I must return; the sun calls me, and I must obey.” A character without aspiration cannot live healthily and exercise a vital and ennobling influence. When religion becomes mere controversy, it has lost veneration; and whatever or whoever loses veneration slips away from the centre of things, and falls evermore into thickening darkness. There is a philosophy in this conception as well as a theology. To aspire is to grow. “ The fire shall ever be burning upon the altar; it shall never go out.” Then there are two things in the text--“ fire” and “ altar.” We may have an altar, but no fire. That is the deadly possibility; that is the fatal reality. The world is not dying for want of a creed, but for want of faith. We are not in need of more prayers, we are in need of more prayerfulness. If the little knowledge we have--how small it is the wisest men know best of all--were turned to right use, fire in its happiest influences would soon begin to be detected by surrounding neighbours and by unknown observers. Of what avail is it that we have filled the grate with fuel if we have not applied the flame? Does the unlighted fuel warm the chamber? No more does the unsanctified knowledge help to redeem and save society. We need the fire as well as the altar. What is needed now is a fire that will burn the altar itself--turn the marble and porphyry and granite and hewn soft-stone all into fuel that shall go up in a common oblation to the waiting heavens. We may have fire and no altar, as well as have an altar and no fire. This is also a mistake. We ought to have religious places and Christian observances, locality with special meaning, resting-places with Heaven’ s welcome written upon their portals. There is a deadly sophism lurking in the supposition that men can have the fire without the altar, and are independent of institutions, churches, families, places, Bibles, and all that is known by Christian arrangement for common worship. We are not meant to be solitary worshippers. When a man says he can read the Bible at home, I deny it. He can partially read it there, he can see some of its meaning there; but society is one, as well as is the individual, in some degrees and in some relations. There is a religion of fellowship as well as of solitude. Forsake not the assembling of yourselves together: there is a touch that helps life to gather itself up into its full force; there is a contagion which makes the heart feel strong in masonry. When a man says he can pray at home, I deny it--except in the sense that he can there partially pray. He can transact part of the commerce which ought to be going on continually between heaven and earth, earth and heaven; but there is a common prayer--the family cry, the congregational intercession, the sense that we are praying for one another in common petition at the throne of grace. It is not enough to kindle a fire: we must renew it. “ The fire shall ever be burning upon the altar; it shall never go out.” Did not some men burn once who are cold now? Have not some men allowed the holy flame to perish? and is not their life now like a deserted altar laden with cold white ashes? Once they sang sweetly, prayed with eagerness of expectation, worked with both hands diligently, were always open to Christian appeal, focalised their lives in one poignant inquiry--Lord, what wilt Thou have me to do? I know of no drearier spectacle than to see a man who still bears the Christian name on the altar of whose heart the fire has gone out. That is a possibility. Lost enthusiasm means lost faith; lost passion means lost conviction. (J. Parker, D. D.)Use of means That fire on the altar was lighted originally from heaven; it was lighted, it is supposed, from the bright glory that was in the cloud, and ultimately dwelt in the Tabernacle between the cherubim; but while lighted from heaven it was kept burning by human appliances. God never dispenses with means; He gives grace, and expects us to use means. So that text that many pervert, “ My grace is sufficient for you,” some people practically read as if it were, “ My grace is a substitute for you.” Now it is not so; it is sufficient for you, but it never will be a substitute for you. God does not canonise indolence. He lights the spark that is in the heart from heaven, and He expects that, by prayer, by reading, by thought, you will keep it constantly burning. (J. Gumming, D. D.)Conscientious performance of holy duties Be conscientious in the performance of holy duties. A fire which for awhile shoots up to heaven will faint both in its heat and brightness without fresh supplies of nourishing matter. Bring fresh wood to the altar morning and evening, as the priests were bound, for the nourishment of the holy fire. God in all His promises supposes the use of means. When He promised Hezekiah his life for fifteen years, it cannot be supposed that he should live without eating and exercise. It is both our sin and misery to neglect the means. Therefore let a holy and humble spirit breathe in all our acts of worship. If we once become listless to duty we shall quickly become lifeless in it. If we languish in our duties we shall not long be lively in our graces. (S. Charnock.)The perpetual fire So careful is God of this continual burning, that, if you mark, it is reported over and over (see Leviticus 6:9; Leviticus 6:12). To this end, the priest’ s care was to feed it with wood, and see to it day and night, and with no other fire might either sacrifice, or incense, be burned and offered to God. This fire was carefully kept upon the altar to the captivity of Babylon, and afterward found again of Neh 2:1-20., 2Ma 1:18-19. Of like from hence might grow that great honour and regard, which the heathens had fire in, whereof we read often. The Athenians in their Prytaneo, trod at Delphos, and at Rome, of those Vestal Virgins continual fire was kept, and of many it was worshipped as a God. The Persians called it Orismada, that is, holy fire; and in public pomp they used to carry it before kings with great solemnity. What might be the reason why God appointed this ceremony of continual fire upon the altar, and how may we profit by it?1. First, there was figured by it the death of Christ from the beginning of the world; namely, that He was the Lamb slain from the beginning for mankind, and by this shadow they were led to believe that although as yet Christ was not come in the flesh, nevertheless the fruit of His death belonged to them, as well as to those that should live when He came, or was come; for this fire was continual and went not out, no more did the fruit of His passion fail to any true believer, even from the beginning. But they were saved by believing that He should come, as we are now, by believing that He is come. 2. Also this fire came from heaven (Leviticus 9:24), and so should Christ in the time appointed. This fire was ever in, and never went out, and so is God ever ready to accept our sacrifices and appointed duties, ever ready to hear us and forgive us, but we are slow and dull, and come not to Him as we ought. 3. No other fire might be used but this, and so they were taught to keep to God’ s ordinances, and to fly from all inventions of their own heads. For ever it was true, and ever will be true, “ In vain do men worship Me, teaching for doctrines men’ s precepts.” Our devices, seem they never so wise, so fit, so holy and excellent, they are strange fire, not that fire that came from heaven, not that fire that God will be pleased withal or endure. This fire coming first from heaven, and thus preserved, still preached unto them by figure, that as well did their sacrifices and services duly performed according to the law please God, as that did when first God sent His fire from heaven to consume it, in token of approbation, which surely was a great comfort to their consciences and a mighty prop to fainting, fearing weak faith. 4. This fire thus maintained and kept with all care, and “ not suffered ever to go out,” taught them, and still may teach us, to be careful to keep in the fire of God’ s holy Spirit, that it never die, nor go out within us. The fire is kept in by honest life, as by wood, by true sighs of unfeigned repentance, as by breath or blowing, and by meek humility, as by soft ashes. Oh, that we may have care to keep it in l what should I say? This continued fire taught then, and, though it be now gone and abrogated, may still teach us now, to be careful to keep in, amongst us, the fire of God’ s Word, the true preaching of His truth, to the salvation of our souls. 5. For the fire hath these properties--it shineth and giveth light, it heateth, it consumeth, it trieth: so the preaching of the gospel. “ Thy Word is a lantern unto my feet, and a light unto my path.” St. Peter calleth it “ a candle in a dark place,” and many Scriptures teach the shining light of it. The heat in like sort: “ Did not our hearts burn within us, whilst He talked with us, and opened the Scriptures? The fire kindled, and I spake with my tongue,” saith the Psalm; and as fire it pleased the Holy Spirit to appear at Pentecost, to show this fruit of effect of the Word preached by their mouths, it heateth the heart to all good life, and maketh us “ zealous of good works.” The dross of our corruption by degrees it washeth, the stubble of our fancies it “ burneth up and consumeth,” so that we abhor the sins we have been pleased with, and hate the remembrance of evil passed. 6. Lastly, it trieth doctrine, and severeth truth from error; it trieth men, and discovereth hypocrites. All worthy motives to make us careful to preserve this fire perpetually amongst us whilst we live, and in a holy zeal to provide for it also when we are dead. So shall we live being dead; nay, so shall we assuredly never die, but with immortal souls, and never-dying tongues, praise His name that liveth for ever, and will have us with Him. (Bp. Babington.)A fire easily perpetuated At Kildare a memorial fire was kept up in honour of St. Bridget for seven hundred years, and extinguished in the thirteenth century by order of an Archbishop of Dublin. It is easier to keep up the outward fires of superstition than the Divine fire on the altar of the heart. The constancy of religion David Livingstone, who did so much toward opening up the dark continent of Africa, told the following story. When he was a boy, a faithful Christian man called him to his death-bed and said, “ My son, make religion the everyday business of your life, and not a thing of fits and starts.” Livingstone’ s life shows that he followed the advice to the day of his death, even to his last hour, which was spent on his knees in prayer to Him to whom he had so often gone for comfort. Keeping the fire burning In Florence good housewives use cakes of vine-refuse to keep the fire in when they are away from home. These cakes cannot yield much heat or create a blaze, but they feed sufficient fire to save lighting it again. Do not many obscure, untalented, but quietly sincere believers answer just this purpose in our churches? In dull and dead times they preserve “ the things which remain and are ready to die” ; they detain the heavenly flame, which else would quite depart, and though the best they can do is but to smoulder in sorrow at the declension of the times, yet they are not to he despised. When, in happier days, the fire of piety shall burn with renewed energy, we shall be grateful to those who were as the ashes on the hearth, and kept the dying flame alive. Need for constant piety Some Christians are like those toys they import from France, which have sand in them; the sand runs down, and some little invention turns and works them as long as the sand is running, but when the sand is all out it stops. So on Sunday morning these people are just turned right, and the sand runs, and they work all the Sunday; but the sand runs down by Sunday night, and then they stand still, or else go on with the world’ s work just as they did before. Oh! this will never do! There must be a living principle; something that shall be a mainspring within; a wheel that cannot help running on, and that does not depend upon external resources. Rekindling the spiritual fire Epiphanius maketh mention of those that travel by the deserts of Syria, where are nothing but miserable marshes and sands, destitute of all commodities, nothing to be had for love or money; if it so happen that their fire go out by the way then they light it again at the heat of the sun, by the means of a burning-glass or some other device that they have. And thus in the wilderness of this world, if any man have suffered the sparks of Divine grace to die in him, the fire of zeal to go out in his heart, there is no means under the sun to enliven those dead sparks, to kindle that extinguished fire again, but at the Sun of Righteousness, that Fountain of Light, Christ Jesus. (J. Spencer.)Constant light Many hypocrites are like comets, that appear for awhile with a mighty blaze, but are very unsteady and irregular in their motion; their blaze soon disappears, and they appear but once in a great while. But true saints are like fixed stars, which, though they rise and set, and are often clouded, yet are steadfast in their orb, and shine with a constant light. (Pres. Edwards.)A constantly burning lamp Any man or woman, however obscure, whose life is clean, whose words are true, whose intention is to help God in His world, kindles a light which never goes out. Leviticus 7:1-10 The law of the trespass-offering.Lessons 1. The fatness and grossness of the carnal heart is to be removed and taken away.2. God requires the heart.3. Against covetousness in ministers.4. To receive the sacraments reverently and with due preparation. (A. Willet, D. D.)The trespass-offering The trespass-offering may be considered as a variety of the sin-offering. The distinguishing characteristic of the trespass-offering proper was restitution. The offences for which it was offered were such as admitted of restitution, and the distinction from the sin-offering cannot be better expressed than in the words of Prof. Cave: “ The sin and trespass-offerings were both sacrifices for sins; but in the former the leading idea was that of atonement, the expiation of sin by a substituted life; in the latter the leading feature was that of satisfaction, the wiping out of sin by the payment of a recompense.” It is well worthy of note that in the trespass-offering for sins against God, the ritual prescribed was sacrifice first, restitution following; while in those against man the order was reversed: restitution first, followed by sacrifice on the altar. The appropriateness of the difference will be readily seen. In the former case, where the sin consisted in withholding from God that which was His due, it was not really God that lost anything, it was the sinner. Giving to God is not regarded as a debt which a man must pay, but rather as a privilege which he may enjoy; and, accordingly, before a man can enjoy the privilege of which he has foolishly deprived himself, he must come and offer his sacrifice upon the altar. But when the sinner has been withholding from his fellow-man that which is his due, the delinquency is regarded in the light of a debt, and he is not allowed to go to the altar of God until he has paid his debt, and not only discharged the principal in full, but added one-fifth part thereto. (J. M. Gibson, D. D.)This is the law We find this text in many places (see Leviticus 6:25; Leviticus 7:1; Leviticus 7:11; Leviticus 7:37). What we want is just this-definiteness. There must be a line of certainty somewhere, or the universe could not be kept together. There may be ten thousand contributory lines, contingent or incidental lines, but there must be running right through the heart of things a law of definiteness and certitude; otherwise coherence is impossible, and permanence is of the nature of a dissolving cloud. We want to get upon that line. Quest in search of that line is orthodoxy. To seek after truth, what is this but to love wisdom and to pant for God? What have you? You have great information. What is the value of information? Nothing, beyond that which is merely momentary and tentative. It is the last thing to be known or that is known. But then in two hours we shall know something more. Information is never final. Hence men say, “ To the best of my knowledge.” What a confession is in these simple words if we submit them to their last analysis! “ To the best of my judgment,” “ So far as I know,” “ According to the best advice I can get” ; what is all this but sand? You could not build a house upon such sand. It would never do for information to be final or complete or authoritative; it is by this kind of uncertainty that we are kept modest, it is by this kind of incertitude we are often inspired, and it is because intellectual life is a continual tumult that we grow athletically, that the brain becomes stronger. What we want to come upon is the line of law which itself is a line of progress, a line of change into ever-increasing largeness, but never a change of quality or of moral purpose. If we want to know the law we can find it. If you want to be right you can be right. “ To him that knoweth to do good and doeth it not, to him it is sin.” Can we go to the law? We can do better. It is the business of the gospel minister to say how. We can not only go to the law, we can go to the Lawgiver, we can go to the living Jesus Christ. We can see Him face to face, or, better still, using the word “ face” in its true interpretation, we Can see Him soul to soul. (J. -Parker, D. D.)The priest shall have to himself the skin of the burnt-offering. The skin legislated for Why God should think of so small and base a thing as the skin, some may ask a reason; and see you the reason and tile good of it.1. It notably confirmeth our faith in His providence, that He will never forget us and leave us destitute of things needful and good for us, seeing we are much better than the skin of a brute beast, whereof yet He hath care and thought. 2. It showed that sweet and comfortable care that the” Lord then had, and still hath, of the ministry, that it should be maintained, and not defrauded of the least thing allotted to it, which still He showeth in all other particulars, urging still that they be given to the priests according to His will. 3. This care of the Lord for the beast’ s skin, to appoint it to one that should have it, well taught that people then, and still teacheth us ever to be careful to,prevent strife, and to take away all questions and controversies as much as we may., that every one knowing what is his may therein rest, and peace ensue. The more God hath given you, the more must be your pain this way, in your good health and perfect memory. (Bp. Babington.) Leviticus 7:11-18 The law of the sacrifice of peace-offerings.The peace-offering I. Characteristics.1. The animal offered might be a male or a female--differing in this from the burnt-offering. 2. It was not to be wholly consumed as the burnt offerings. 3. If for a thanksgiving offering, unleavened cakes, mingled with oil, as well as leavened, might be offered. 4. If for a vow or a voluntary offering, the parts to be eaten must be eaten on the same or the following day. 5. No ceremonially-unclean person could eat of the peace-offering. II. Significance.1. The peace-offering, as the name implies, presents to us our Lord Jesus as our peace (Ephesians 2:14). 2. This is the key to this symbolic offering, by which may be unlocked, with certainty, some, at least, of its rich treasures. (1) The parts consumed--representing the most excellent parts, the inward parts, the hidden energies--were offered on the altar unto God the Father--in which He was “ well pleased.” (2) The other parts eaten by the priests representing the true believer feeding on Christ as his Peace, having laid his hand of faith on Him; the sprinkled blood being the ground of peace. (3) The wave-breast representing the love of Christ, and the heave-shoulder His all-power, give the two leading elements in Christ on which the believer feeds with joyous delight. (4) The unleavened cakes, representing the new nature of the believer, being mingled with oil, the oil representing the Holy Spirit, show the necessity for even the regenerated to be assisted by the power of the Spirit for profitable communion with God in Christ, and to enter into the fulness of the love and power of Christ. (5) Leavened bread, signifying evil, was to be offered as well as unleavened, to signify that our sinful nature should be recognised in our “ sacrifice of thanksgiving” --not for condemnation, but for joy that it is judged. The sin in us should not hinder our communion with God in Christ, if we have no sin upon us. (6) The ceremonially-unclean could not eat of the wave-breast or heave-shoulder, to signify that sin unconfessed, and therefore unpardoned, is an insurmountable hindrance to fellowship with God in Christ. (D. C. Hughes, M. A.)The peace-offering I. THE PEACE- A OF . Three forms of it are specified--1. The offering of thanksgiving, i.e., for some special blessing. 2. The vow, the fulfilment of a promise to God. 3. The voluntary offering, made from a principle of gratitude, when, with no special occasion, the worshipper called upon his soul and all within him to praise and bless God’ s holy name. It was a peace-offering, a national thanksgiving, which Solomon made at the dedication of the Temple. It is this sacrifice which is so frequently referred to in the Psalms. In connection with the celebration of the Passover there were two peace-offerings. The former of these is continued in the Lord’ s Supper, which is a feast of thanksgiving for God’ s greatest gift to men. We should thank God at the sacramental table for all special exhibitions of the Divine goodness. II. The peace-offering is a sacrifice of fellowship. This, taken with thanksgiving, is its characteristic idea. The feature peculiar to it was the sacrificial meal; the partaking of that which was offered by the worshipper. The priests shared in what was offered in the meat and sin-offerings. The worshipper also partook of the peace-offering. The sacrifice was an act of holy communion. Also a social meal. III. The basis of communion in the peace-offering is sacrifice; and in the sacrifice, the shedding of blood. The shedding of the blood in this particular sacrifice does not represent, as in the sin-offering, the act of atoning for sin. The bleeding Christ as our Peace-offering is not our sin-bearer. But His blood in this offering also declares that an atonement has been made, and that the sole ground of fellowship with God is the reconciling blood of the Lamb (Ephesians 2:13-14). IV. The peace-offering requires holiness in the worshipper. This fact is expressed in the provision that unleavened bread should be offered as a part of the sacrifice. Yeast, or leaven, was a symbol of corruption. The principle of corruption must be carefully excluded, if our offering is to find acceptance. Is there old leaven of sin in your life? V. In the peace-offering the sinfulness of a nature partially sanctified is confessed. The curse of sin is no more on us, but it is in us. (G. R. Leavitt.)Thanksgiving and thanksgiving It is most interesting to find, here among the sober directions that Moses was commissioned to deliver to the Israelites, one which assumes a constant recognition of God’ s love and bounty. The peace-offering seems to have for its definite end the earnest inculcation of a perpetual exercise of devotion, without any special occasion, as well as with some which are carefully mentioned. Perhaps the best account of the whole ordinance is given in the familiar words of Kurtz: “ A state of peace and of friendship with God was the basis and the essential of the presentation of the peace-offering; and the design of the presentation, from which its name was derived, was the realisation and establishment, the verification and enjoyment, of the existing relation of peace, friendship, fellowship, and blessedness.” It may be well for us just to pick out the particulars of this form of description. I. In the peace-offering there was inculcated a spirit of tranquil trust. When one made the sacrifice, it signified that he was in the state of reconciliation with God. The law had lost its curse; sin was in process of being subdued; the soul of the glad believer simply rested upon the promises of redemption, and waited for its salvation. Among the severe passes of the Scottish highlands, it is memorable always to mention Glencoe; for no one who has ever climbed the fatiguing steeps can forget that, after the weary way had led him up and on, and beneath the shadow of the grotesque Ben Arthur, past many a disappointing elevation which he thought surely would be the last, he finally reached that mossy stone, by the winding wayside, on which are written the welcome words, “ Here rest, and be thankful!” There, sitting down in peace, one sees the rare prospect of beautiful hill and vale, rock and loch kindling and shadowing each other, far away towards the blue horizon; and just beside him, at the turn of the road, is also the long path by which he came. Such spots of experience there are on the mountains of life, when the forgiven sinner, now a child, pauses to say to himself, “ Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” In the original verse this reads “ resting-places.” II. In the peace-offering there was inculcated also a spirit of heartfelt gratitude. This service is called “ the sacrifice of thanksgiving” (Psalms 116:17). How many mercies have been given us! How many perils have been averted! How many fears have been allayed I How many friendly communions have been granted l How many anticipations have been kindled! How many hopes have been gratified! Per contra, just a serious thought might likewise be bestowed upon the other side of the ledger. Said old Christmas Evans, in an unusually lengthened period of reminiscence, “ Thy love has been as a shower; the returns, alas I only a dewdrop now and then, and even that dewdrop stained with sin!” At this point the suggestion which this ceremonial makes concerning permanency of devout acknowledgment is welcome. “ Thanksgiving is good,” said the venerable Philip Henry to his children, “ but thanksgiving is better.” We ought not to seek to exhaust our gratitude upon any single day’ s exercise. It is better to live our thanks through all our lifetime. A happy, grateful spirit is the Christian’ s best offering to God, morning, noon, and night. III. In the peace-offering there was likewise inculcated a spirit of faithful consecration. There are always two sides to any covenant. When we plead God’ s promises, we certainly have need to remember our own. God expects a Christian who has been favoured to be un-forgetful. Alexander Severus is reported to have made an edict that no one should salute the emperor on the street who knew himself to be a thief. And it must be unbecoming for any one to praise or pray who remembers that his life contains the record of some vow made once but still unkept. Hence it sometimes happens that one part of our history will give help to another, for it quickens the zeal of our love to call to remembrance a day in which God’ s love drew forth our engagement. It is related of the famous Thomas Erskine, before he was a Christian man, that once when wandering in a lonely glen among the mountains of his own land, he came across a shepherd pasturing his flock. “ Do you know the Father?” asked the plain man, with unmistakable gentleness of devotion. The proud scholar vouchsafed no reply, but the arrow struck. He was never easy again till he found peace with pardon of his sins. He would have been glad to thank his modest unknown benefactor. So he went forth along the same path for many a useless day. Years afterwards, he saw him almost in the identical spot. “ I know the Father now,” he said, with sweet, grave greeting. IV. In the peace-offering there was inculcated a spirit of lively joy. We find this in the very unusual ceremony of waving a portion of the sacrifice in the air. There is no explanation given of this; what could it have meant but the holding up of one’ s whole heart in the offering in the fall sight of God? It makes us think of the significant gesture of courtesy the world over, the swing of one’ s hand when his wish is keen and his happy heart longs still to send it aloft, while the distance is too far for speech. A Christian, waving the offering of his gratitude before God, ought to be the happiest being on all the earth. V. In the peace-offering there was inculcated a spirit of confident supplication. Near a hundred years after this, it is recorded (Judges 21:4) that the men of Israel, “ bewailing the desolation of Benjamin,” offered “ burnt-offerings and peace-offerings” upon the same altar. That is to say, they mingled their prayers with gifts of appropriate penitence. So again., after a disastrously lost battle (Judges 20:26). And even down in David’ s time, almost five hundred years later, the same conjunction of the two sacrifices is to be observed. He stayed the plague by his penitence in a burnt-offering, and he received relief in answer to his prayer in a peace-offering (2 Samuel 24:25). Nothing can be more attractive than this artless trust in the Divine mercy. “ To give thanks for grace already received is a refined way of begging for more.” VI. Finally, in the peace-offering there was inculcated a spirit of affectionate solicitude. (C. S. Robinson, D. D.)Thank-offerings, vows, and freewill-offerings It is easy to connect the special characteristics of these several varieties of the peace-offering with the great Antitype. So may we use Him as our Thank-offering; for what more fitting as an expression of gratitude and love to God for mercies received than renewed and special fellowship with Him through feeding upon Christ as the slain Lamb? So also we may thus use Christ in our vows; as when, supplicating mercy, we promise and engage that if our prayer be heard we will renewedly consecrate our service to the Lord, as in the meal-offering, and anew enter into life-giving fellowship with Him through feeding by faith on the flesh of the Lord. And it is beautifully hinted in the permission of the use of leaven in this feast of the peace-offering, that while the work of the believer, as presented to God in grateful acknowledgment of His mercies, is ever affected with the taint of his native corruption, so that it cannot come upon the altar where satisfaction is made for sin, yet God is graciously pleased, for the sake of the great Sacrifice, to accept such imperfect service offered to Him, and make it in turn a blessing to us, as we offer it in His presence, rejoicing in the work of our hands before Him. But there was one condition without which the Israelite could not have communion with God in the peace-offering. He must be clean; even as the flesh of the peace-offering must be clean also. There must be in him nothing which should interrupt covenant fellowship with God; as nothing in the type which should make it an unfit symbol of the Antitype. (S. H. Kellogg, D. D.)Why the law of the peace-offering is given last of all It is interesting, to observe that, although the peace-offering itself stands third in order, yet “ the law” thereof is given us last of all. This circumstance is not without its import. There is none of the offerings in which the communion of the worshipper is so fully unfolded as in the peace-offering. In the burnt-offering it is Christ offering Himself to God. In the meat-offering we have Christ’ s perfect humanity. Then, passing on to the sin-offering, we learn that sin, in its root, is fully met. In the trespass-offering there is a full answer to the actual sins in the life. But in none is the doctrine of the communion and worship unfolded. The latter belongs to “ the peace-offering” ; and hence, I believe, the position which the law of that offering occupies. It comes in at the close of all, thereby teaching us that, when it becomes a question of the soul’ s feeding upon Christ, it must be a full Christ, looked at in every possible phase of His life, His character, His Person, His work, His offices. And, furthermore, that, when we shall have done for ever with sin and sins, we shall delight in Christ, and feed upon Him throughout the everlasting ages. It would, I believe, be a serious defect in our study of the offerings were we to pass over a circumstance so worthy of notice as the above. If “ the law of the peace-offering” were given in the order in which the offering itself occurs, it would come in immediately after the law of the meat-offering; but, instead of that, “ the law of the sin-offering,” and “ the law of the trespass-offering” are given, and then “ the law of the peace-offering” closes the entire. (C. H. Mackintosh.)“ Shall be eaten the same day that it is offered” The priest that sprinkled the blood was to eat the pieces of this peace-offering the same day that it was offered. Some say this rule prevented covetousness arising in the priests; no one had it in his power to hoard up. Others say this rule was fitted to promote brotherly love; for he must call together his friends, in order to have it all finished. But these uses are only incidental. The true uses lie much nearer the surface. Israel might hereby be taught to offer thanksgiving while the benefit was still fresh and recent. Besides this, and most specially, the offerer who saw the priest cut it in pieces and feast thereon, knew thereby that God had accepted his gift, and returned rejoicing to his dwelling, like David and his people, when their peace-offerings were ended, at the bringing up of the ark (2 Samuel 6:17-19). The Lord took special notice of this free, spontaneous thank-offering, inasmuch as He commanded it to be immediately eaten, thus speedily assuring the worshipper of peace and acceptance. The love of our God is too full to be restrained from us one moment longer than is needful for the manifestation of His holiness. (A. A. Bonar.) Leviticus 7:19-21 That soul shall be cut off.Impurity forbidden The gospel is a holy feast. It cannot be shared in by those who continue in their impurities. He that would enjoy it must be careful to depart from iniquity. Only “the meek shall eat and be satisfied” ; that is, such as humbly surrender themselves to God’ s requirements, and are really determined to forsake all known sin. There is a morality in religion, as well as faith and ecstasy. Grace does not make void the law. And faith without works is a dead and useless faith. Though we are redeemed by blood and justified gratuitously by believing in Christ, yet that redemption obligates us just as much, and still more, to a life of virtue and moral uprightness than the law itself. “ We are not under law,” as those are under it for whom Christ’ s mediation does not avail; but still we “ are under law to Christ,” and bound through Him to a practical holiness, the pattern of which He has given in His own person and life. If His blood has purged us, it is that we might “ serve the living God.” If “ we are God’ s workmanship, created in Christ Jesus,” it is “ unto good works, which God hath before ordained that we should walk in them.” A pure life must needs go along with a good hope. “ Faith, if it hath not works, is dead, being alone.” “ A good tree cannot produce evil fruit.” And for a man to believe himself an accepted guest at the gospel feast while living in wilful, deliberate, and known sin, is a miserable antinomian delusion. The plain gospel truth upon this subject is, that, although we cannot be saved by our works alone, we certainly dare not hope to be saved without them, or without being heartily and effectually made up to do our best. Wherever grace is effective, a well-ordered morality must necessarily follow. (J. A. Seiss, D. D.) Leviticus 7:29-34 Peace-offerings.The believer’ s peace and portion I. To have God is to have peace: for He is the God of peace; especially as revealed and given us in Christ. But what is given may be enjoyed, as what is offered may be received. Then let the gift be accepted, and the peace you desire will “ keep your, heart and mind,” and this in all circumstances. The winds of adversity may smite you, and the waters of affliction overwhelm you; but as God is greater than these, He keeps in the perfectness of peace the minds that are stayed upon Him. II. Such peace is found is Christ alone; not in anything done by Him, or given by Him, but in His personal indwelling. “ He is our peace?” The knowledge of Him will illuminate, and the faith of Him will impart security; but you must have Himself to have the portion that will satisfy, and the peace you need. III. But not only is Christ our peace, but from being the atoner, our peace-offering, He gives Himself to God an offering and a sweet-smelling savour, and then to us who trust in Him for deliverance and satisfaction. The ancient Jewish sacrifice of the peace-offering illustrates this--1. The material of which it consisted was either a bullock, heifer, lamb, or goat; but in all cases it was to be “ without blemish.” God is entitled to the best, and will receive nothing less. Yet how often is less than what He asks offered Him! That they who so act by Him should have few answers to their prayers, and little satisfaction in their religion, can be wondered at by no one. 2. Peace-offerings were offered by persons who, having obtained forgiveness of sins, and given themselves to God, were at peace with Him. Friendship with God was the principal idea represented therein. 3. Only a part of the peace-offering was given to God; but that was the best, the part to which He was entitled, and which He claimed. And it was accepted, as was shown by its consumption by fire. Offer Him your best, and, though in itself small and poor, He will receive it, and make liberal acknowledgment of His approval of it. 4. The Israelite was not at liberty to lay the fat of his offering at random, any way, or anywhere, on the altar. He had to lay it “ upon the sacrifice that was upon the wood on the altar fire.” But that sacrifice was the lamb of the daily offering, which typified atonement in its fulness. There, God’ s portion of the peace-offering was laid, and accepted according to the value of that on which it was offered. 5. Apart from Christ nothing is acceptable to Him. What you bring to Him may be your best, that which He asks for, and what is in itself valuable; but unless offered on the ground of atonement it is not received by Him. 6. But that is the ground within every one’ s reach, and on which everything that is offered to God may be presented. There is no one by whom the name of Jesus may not be used as a plea, and His sacrifice urged as a reason for acceptance. IV. The peace-offering expressed the thought of communion and satisfaction. It supplied God with a portion, and man also. It furnished a table at which both met, and where they had fellowship with one another. God fed on the fat, and man on the shoulder and breast (Leviticus 7:31); and both were satisfied.1. But we have Christ here; and we know what the Father ever found in Him; with what pleasure He ever regarded Him, in His righteousness of walk, perfection of obedience, and beauty of character. God was supremely pleased with all that Jesus was and did, as the representative of Himself to men, and the ideal man to the world, the indicator of holiness and the honourer of the law. Christ was, and is still, His well-beloved and His joy. 2. But not God alone fed on the peace-offering, man did that also; he ate of the breast and the shoulder. In the antitype these typified love and strength. These, believer, are your portion in Christ. You have His heart of love and His shoulder of might--His unchanging affection and His all-sustaining power. Enfolded in His embrace and enthroned on His shoulder of strength, you occupy a position where evil cannot harm you, nor want remain unmet. V. No Israelite who was ceremonially unclean was permitted to partake of the peace-offering, or share with God in the provision it supplied. And without holiness no man is now allowed to see God. But provision is made both for man’ s expiation and for his sanctifying from all impurity. The Cross that separates from the guilt of sin also separates from its defilement. Christ is thus Sanctifier as well as Justifier. He “ gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people” (Titus 2:14). Thus beautified with His salvation, you will find a place in His banqueting-house of love, a guest at the Lord’ s table, and satisfied with the food of which you partake (John 6:57; John 6:55; John 6:35). Are you satisfied with Christ? Does He appease all your yearnings, fulfil your every desire, give you rest, and prove your peace? “ My beloved is mine, and I am His” (Son 2:16). His resources are inexhaustible, His communications are continuous, and His glory is Divine. (James Fleming, D. D.)The peace-offerings In regard to the peace-offerings, the waving was peculiarly connected with the breast, which is thence called the wave-breast; and the heaving with the shoulder, for this reason called the heave-shoulder. When those parts were thus presented to God and set apart to the priesthood, the rest of the flesh was given up to the offerer to be partaken of by himself and those he might call to share and rejoice with him. Among these he was instructed to invite, beside his own friends, the Levite, the widow, and the fatherless. This participation by the offerer and his friends, this family feast upon the sacrifice, may be regarded as the most distinctive characteristic of the peace-offerings. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and His priests, had a standing in His house, and a seat at His table. It was therefore the symbol of established friendship with God, and near communion with Him in the blessings of His kingdom; and was associated in the minds of the worshippers with feelings of peculiar joy and gladness--but these always of a sacred character. And in the way by which the worshipper attained to a fitness for enjoying these privileges--viz., through the life-blood of atonement--how impressive a testimony was borne to the necessity of seeking the road to all dignity and blessing in the kingdom of God through faith in a crucified Redeemer. (P. Fairbairn, D. D.)No offering by proxy The worshipper could not do the work by proxy. The man had to go for himself, and present the sacrifice himself, and lay his hand upon its head, and confess, and eat, all for himself. There can be no transfer of religious obligations--no substitution in the performance of religious duties. Of all things, piety is one of the most intensely personal. It is the intercourse of the individual soul with its Maker; just as much as if there were no other beings in existence. As each must eat, and die, and be judged for him or herself, so each must repent, and believe, and be religious for him or herself. I do not depreciate the importance of social relations, compacts and organisations. I believe that religion is very greatly dependent upon them. Had we never been placed in a Christian land, or been related to Christian parents and friends, or been brought into contact with the Christian Church, we never could have become Christians. But when it comes to the real activities and experiences of piety, they relate as directly to ourselves as individuals as if we alone existed. It is a great thing to have pious friends. The prayers of a godly mother are like soft silken cords around the heart of her son, which draw upon and check him in his wildest wanderings and his maddest passion. The rude sailor on the deck, or the hardened culprit in his cell, is melted and subdued at the mere remembrance of a sainted mother. But, though that mother be as good as the Virgin Mother of our Lord--though she nightly bathe her pillow with tears of supplication for her boy--it shall avail nothing to the salvation of her erring child, unless he himself shall move to turn from his follies, to bend in penitence, and to submit himself to God. True religion demands one’ s personal and individual action--the putting forth of one’ s own hand. No man or angel can do it for us. Preachers and pious friends may prompt, direct, encourage, and pray for us, but that is all. They can do nothing more. We must individually and for ourselves believe on the Lord Jesus Christ, or be lost. There is no other alternative. A very expressive gesture was required of the Jew to signify all this. He had to put his hand upon the head of his sacrifice when he presented it. He thereby acknowledged his sin, and expressed his personal dependence upon that sacrifice. The Hebrew word is still more suggestive. “ He shall lean his hand upon the head of the offering.” It is the same word used by the Psalmist, where he says, “ Thy wrath leaneth hard upon me.” Sin is a burden. It is ready to crush him upon whom it is. And with this burden the sinner is to lean upon his sacrifice for ease. He could not lean with another man’ s hand; he must use “ his own hand.” The ceremonial worshipper used the outward hand; we are to use the hand of the soul, which is faith. (J. A. Seiss, D. D.) Leviticus 7:37-38 This is the law . . . to offer their oblations.The gospel of the sacrifices I. There was a divine institution and command of god, for the offerings and sacrifices which were under the law.1. An offering in general is anything presented to the Lord to become peculiarly His, and to be typical of Christ and gospel mysteries. 2. The legal offerings were set apart for God, with respect to Christ and His great sacrifice and offering up of Himself unto God for us.3. Some have distinguished them into three sorts. (1) Such as were offered at the brazen altar, or the altar of burnt-offering, which represented the death and sufferings of Jesus Christ. (2) Such as were offered in the sanctuary, more near to the Holy of Holies, viz., the shewbread and the incense at the altar of incense; which had respect to His intercession for us at the throne of grace, in the virtue and by the merit of that sacrifice which He before had shed and offered up. (3) Such as were offered in the Holy of Holies; which represented the full attainment of the ends of both the former, viz., our full access unto and communion with God through the influence both of the death and oblation as likewise of the prayers and intercession of Christ for us. 4. The sacrifices that were offered at the brazen altar are commonly distributed into two sorts--sacrifices of expiation, and sacrifices of thanksgiving. It is the former sort whereof the text speaks. (1) These propitiatory sacrifices were offerings most holy to the Lord; for atonement, or for appeasing of His wrath; by the destruction of the sacrifice; to shadow forth the true atonement and expiation of sin, by the death of Jesus, and our reconciliation to and communion with God through Him. (2) For further rules of illustration, take these propositions-- (a) The institution of sacrifices was presently after the sin and fall of man; but the renewed institution and further direction and regulation of them was by Moses unto Israel. (b) In this renewed institution and regulation of their offerings and sacrifices, there were sundry adjuncts and ceremonies, some whereof were required and some severely forbidden to be added to them, all which were mystical and significant, 1. Adjuncts required. Sacrifices to be offered only at this ore altar. Salt. Music. Incense. Many ceremonious actions, 2. Adjuncts forbidden. In general, any conformity or compliance with the pagans in their rites and ceremonies. In particular, leaven and honey. (c) The occasions upon which they were to be offered, 1. When under guilt of sin.2. For the obtaining of any needful mercy,3. To testify their joy and thankfulness for mercies received,4. In the instituted seasons of them. II. The sacrifices of propitiation under the law, may be referred to there six kinds or sorts--burnt-offering, meat-offering, peace-offering, sin-offering, trespass-offering, and offering of consecrations.1. There were some things in which these all agreed. (1) They were all offered at the brazen altar.(2) They were all holy of holinesses.(3) They were all offerings made by fire.(4) They were all propitiatory. 2. The difference consisted-- (1) Partly in the different matter of them. An ox or a sheep in some; flowers and wine in others.(2) Partly in the particular ends and designs and occasions of them.(3) Principally in the different ceremonies accompanying them. Lessons:1. Keep close to the rule of Divine institution in matters of worship. 2. See the worth and value of the sacrifice of Jesus Christ, and the necessity of it, fur the justification and salvation of lost sinners. (S. Mather.) Leviticus 8:2-30 Sanctified Aaron . . . and his sons.Aaron and his consecration The chapter before us gives a description of the ceremonies by which the priests were consecrated and formally inducted into their high office. These ceremonies were, for the most part, the same for Aaron and his sons; but it is the case of the high priest more particularly that I propose to present now. The case of the common priests is reserved for another occasion. I. Fixing attention, then, upon Aaron, as about to be set apart for the high priesthood, the first thing I notice is the publicity with which the consecration was performed. The whole congregation of Israel had to be gathered together to witness the solemn transaction. The creation of so high an officer for the whole people required to be done in open daylight and in the view of all concerned. And the scene presented an imposing spectacle. But, through this scene in the Hebrew camp, I ascend at once to the contemplation of a more glorious spectacle. There rises up before me, in awful grandeur, the mount of Almighty Holiness. Around it, in serried orders, lie the princedoms and principalities of heaven. Myriads of holy ones, who looked on when the world was made, stand in compact throngs to watch in solemn silence the development of that new thought which has been thrown into their Celestial contemptations. The four-and-twenty elders, with their crowns of gold glittering in the sublime effulgence of the great white throne, wait in impressive seriousness; when out upon the glassy sea, spanned by emerald bows, and radiant in jewelry of Gods head, steps the blessed Son, saying, “ Lo! I come to do Thy will, O God!” “ I will redeem them from death: I will ransom them from the power of the grave!” and the Father from His everlasting seat lifts up His hand in solemn oath and says, “ Thou art a priest for ever after the order of Melchisedek!” II. The first thing to be done after the appearance of Aaron before the congregation as the designated priest, was to wash him with water. It was meant to impress the idea of cleanness in him who was to act as an attorney between man and his Maker. And Aaron in his outward purification shows us our great High Priest in the sublime purity which He brought to His mediation work. Jesus “ was holy, harmless, undefiled, separate from sinners.” It was partly in token of this pureness and separation that John, as another Moses, baptized Him in Jordan vale. He needed no cleansing. He always was pure. But, to indicate this purity, and to enter upon His priesthood in the regular way, He consented to be washed, as was Aaron. His baptism was part of His priestly installation. III. The next thing done for Aaron’ s consecration was the putting of the sacred vestments upon him. The priest was to be endowed with grace and glory as well as purity. He had to be clothed in righteousness, and girt for active obedience. He needed covering for those shoulders, which were to bear the people’ s guilt, and for that brow, which was to be lifted up in confession. A rich, curious, graceful, and imposing suit was therefore provided for him--a suit which received its pattern from God, and was made according to specific Divine directions. A glorious High Priest is Jesus. Fold upon fold of glory and beauty encompass Him. With round upon round of heavenly excellency and celestial praise is He girded. Purity, and holiness, and power, and grace, and majesty, and ten thousand indescribable attractions, cluster upon Him, and surround Him with flames of perfection and light, which only the most costly jewelry can typify, which angels bend to contemplate, and which archangels cannot find words competent to express. IV. The next thing in this impressive service was the holy chrism, or the anointing with oil This was not common oil, but the sacred, fragrant, and costly compound used only in solemn consecrations. It was “ precious ointment on the head, that ran down upon the beard, even Aaron’ s beard, and went down to the skirts of his garments,” enveloping him in aroma as grateful to the smell as his garments were to the eye. It was the symbol of Divine gifts and unction. It pointed to that solemn chrism or christing of Jesus, by the pouring out upon Him of the Holy Spirit and energy of God “ without measure.” V. But still, Christ was not yet “ made perfect.” Moses had yet to mark and sprinkle Aaron with the blood of sacrifice; and, as the Captain of our salvation, Christ had to be “ made perfect through sufferings.” He needed to have upon Him the marks of blood. And as He was both the sacrifice and the priest, He had to give Himself to death before He could enter the Holy Place as our availing intercessor. We read that “ Moses took of the blood, and put it upon the tip of Aaron’ s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he took of the anointing oil, and of the blood upon the altar, and sprinkled it upon Aaron and upon his garments.” It was the picture of “ the blood of Christ, who through the Eternal Spirit offered Himself without spot to God,” marking our great High Priest with the final touches of His installation as the Saviour of the world. Thus “ being made perfect, He became the author of eternal salvation unto all them that obey Him.” (J. A. Seiss, D. D.)The spiritual signification of Aaron’ s anointing 1. Some will have it to signify the power of consecration, which from the high priest was diffused upon others--as the oil ran down from the head to the inferior parts. 2. Some refer it to the graces of God’ s Spirit upon ministers, whereby their ministration is made acceptable unto God. 3. Some that this abundance of oil poured upon the high priest’ s head would have thereby expressed that he should excel others in the fragrant smell of good works. 4. But it is better referred to Christ, in whom there was a perfection of gifts, who is said to be anointed with the oil of gladness above His fellows; and the Evangelist saith, “ God giveth Him not the Spirit by measure.” So also Rupertus understandeth it for the fulness of grace in Christ, whereof all have received, as again the Evangelist saith, “ Of His fulness have all we received, and grace for grace.” 5. Hesychius taketh this unction also for the incarnation of Christ, who was anointed in His blessed flesh with the Spirit of grace. He anointeth, as He is God, in respect of His Divine nature, and is anointed in His humanity. God the Father anointed Him, as it is said in the Psalms, “ God, even Thy God, hath anointed Thee” ; and the Holy Spirit anointed Him, as the Prophet saith, “ The Spirit of the Lord God is upon Me; therefore He hath anointed Me.” (A. Willet, D. D.)The consecration of Aaron’ s sons I. These sons of Aaron, as well as Aaron himself, had been previously and divinely called to be priests. They had not been erected by men, but designated of God. Even so our calling and election to be priests of God and of Christ has come not from any workings of nature, but from the supernatural interposition of Divine grace. God, by His word and Spirit, has come forth, and nominated every one of us to the high service of ministering at His altar. He has sent forth His ministers and commissioned them to set apart all men whom they can reach, to be His priests. II. Aaron and his sons obediently assented to their divine appointment. Would to God that I could say as much for all who are called to be priests under the new and better covenant! But it cannot be said. Though God calls, many refuse. They prefer to be priests of sin and self to being priests of God and of Christ. They choose rather to minister for iniquity and Satan than minister at the pure altar of Him who made them. III. Aaron and his sons were consecrated according to specific divine directions. As Moses proceeded to attend to it, he said, “ This is the thing which the Lord commanded to be done.” No wisdom or ingenuity of man can set apart priests for God. No rites that we can devise, no observances which this world’ s sages may invent, can ever induct a man into Christian offices. Not even Moses had any right to proceed a single step, or to do one thing, except as God directed him. And everything which God commanded had to be done. Nor is it different now. We can only be set apart as priests of God and of Christ by the ceremonies which God Himself, by His Son, has prescribed. No rites of human make, no decrees of councils, or commands of earthly sovereigns, in Church or State; no liturgies; no manual impositions; no services, however solemn or dignified; nothing can avail one feather’ s weight toward making any one a priest of God. His own clear and specific appointments alone can do this. It must be done by means of God’ s own unmutilated prescriptions, or it cannot be done at all. IV. The consecration of Aaron and his sons was A public and open transaction. The command of God was, “ Gather thou all the congregation together” ; and the history says, “ the assembly was gathered together unto the door of the Tabernacle of the congregation,” around the spot where the solemn deed was done. We cannot secretly be inducted into the holy priesthood to which the gospel calls us. If there is any such a thing as secret discipleship, it is a very imperfect discipleship. Christ requires of us to confess Him before men. He demands of us an open and unreserved following of Him. He exacts submission to all His holy ordinances, some of which are essentially public. And if we are not willing to be openly known as God’ s consecrated priests, I doubt whether our secret religion is of a sort that will avail in the Great Day. We come now to consider the particulars of the consecration itself.1. “ And Moses brought Aaron and his sons, and washed them with water.” This was the first item in the service. And what does it typify, but that “ washing of regeneration, and renewing of the Holy Ghost, shed on us abundantly, through Jesus Christ our Saviour” ? 2. “ And Moses brought Aaron’ s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them.” This was the second item in the service. After their cleansing they had to be clothed with ornaments “ for glory and for beauty.” We must be pure, and we must be holy. Our native deformities must all be covered. We must “ put on the Lord Jesus Christ,” and be arrayed in His loveliness. His own glorious attirements are to be reflected in ours. 3. A third item in this consecration service, was the leaning of hands upon the head of the sin-offering. Everywhere, even in our holiest moods and most sacred doings, there still flashes out the stern and humiliating accusation--“ O man, thou art a sinner! All thy goodness is but abomination apart from Christ!” There must, therefore, be a habitual recurrence of our minds to this fact. Our hand must be ever kept on the brow of the atoning Lamb. 4. “ And Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet.” The whole person is visibly dedicated to the Lord. Every faculty and power is consecrated with the blood of the Lamb. 5. “ And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him.” Even after their setting apart to be priests, they needed to be yet further sanctified as priests. Not only themselves, but their very garments also, were marked as holy. The sacred oil was emblematic of the gifts and graces of the Holy Spirit. And so the Holy Ghost, in conjunction with the blood of the Lamb, sanctifies and endows us for holy services. Sprinkled with these sacred elements--touched with moral unction and constrained by the dying love of Jesus, we become equipped for duty, and qualified “ to show forth the praises of Him who hath called us out of darkness into His marvellous light.” 6. Still another item in the consecration of God’ s ancient priests was that they had to eat the boiled flesh of the offered lamb with unleavened bread, at the door of the Tabernacle. This boiled lamb of course typifies the Saviour as offered for our sins. It calls to mind the great sufferings which He endured as our Substitute and Sacrifice of consecration. And now that He is thus made an offering for our sanctification, it appertains to us to put forth our hands, and eat of that offering, as the life and feast of our souls. He is the bread of life, and upon that bread we must feed to be God’ s priests. 7. Aaron and his sons, having attended to these several particulars, were further required to “ abide at the door of the Tabernacle day and night seven days,” before they could enter fully upon the high offices to which they had been consecrated. The number seven is very often used in the Scriptures as the type of perfection and completeness. The consecration period was a complete period--a full measure of time. It was not only the fact of completeness, but a duration through which this fact was brought out. We are not only to be completely consecrated to a complete spiritual priesthood, but it is to take a complete period of time in which this completeness is to be effected. We must yet wait the revolution of a complete period before we can come into the Holy of Holies. That complete period can be nothing short of our entire earthly life. It is necessary to complete our glorious installation as priests of God and of Christ. And it will soon be over. It is only “ seven days” --the shortest o! all the complete periods of human reckoning. Before we think of it, it will have passed. For some of us, much of it has already gone. (A. Willet, D. D.)The calling of the priests I. The priestly calling.1. Intimate access with God.2. Fullest knowledge of God.3. Holy service fur God. II. A calling of highest happiness and privilege. III. A calling harmonious with a Christian’ s sacred instincts and energies, IV. A calling into a wondrous life. (W. H. Jellie.)Priests versus priestism I. Priests ministered in Israel with the high sanction of God. He--1. Created the office, and defined its solemn functions, which were of the loftiest character. 2. Invested the person of the priest with splendour, majesty, and beauty, to command admiration and awe. 3. Determined the mediatorial intervention of the priest between man and God; set one man in this august and solemn supremacy among his fellows. 4. Refused any other than the priest to come direct to His altar and stand in His most holy presence. II. The priesthood was a provisional arrangement anticipatory of Christ’ s glorious offices.1. In the personal excellence and piety of individual priests, the faultless being always chosen, Christ’ s perfect humanity was foreshadowed. 2. In the splendid attire with which the priests were adorned, Christ’ s majestic attributes and Divine qualities were represented. 3. In the imposing ministries before and within the veil, Christ’ s offices as atoning and mediating Priest were pourtrayed. 4. In the sacred and exclusive privileges the priests enjoyed, Christ’ s entire acceptableness and God’ s great delight in Him were impressively and constantly intimated. III. Christian ministers inherit many of the most august and responsible spiritual functions of the priesthood. 1.° They have no priestly calling, yet are as distinctly commissioned and Divinely consecrated to their work. 2. Their solemn trust places them in highest ministries and responsibilities as mediators between God and human souls. 3. The Christian Church is commanded to maintain them in their ministry and esteem them very highly in the discharge of their sacred commission. 4. As bishops and shepherds of Christ’ s flock they are put in trust with the souls of their people; “ they watch for souls.” IV. modern priestliness perverts and prostitutes the sacred office of the ministry in the Christian church,1. Its offensive assumption of spiritual supremacy is in defiance of Christ’ s law of equality and brotherhood among believers. 2. Its officious intrusion between God and men is an affront to the unfettered liberty and right of every one to seek God for himself, and is an infringement upon the mediatorship of Jesus which always avails for all. 3. Its daring pretensions of altar ministries is a perversion of New Covenant doctrines; neither altar nor sacrificial rites remaining now within the Church. 4. Its appalling misleading of seduced souls, who rest on such beguiling priestliness for spiritual safety, instead of wholly trusting Christ, is sufficient to fill Christian hearts with indignation and to cover the very name of “ priest” with anathemas. There is now no priest but Jesus Christ. (W. H, Jellie.)Qualifications and ministries of. God’ s priests - I. Consecration wholly the work of another. II. Perfect cleanness the initial requirement. III. Investiture in holy attire. To Moses it had before been said, “ Thou shalt make holy garments for Aaron thy brother, for glory and beauty.” Those garments had been made.1. All the adornments of grace have been prepared for us; wait in readiness for us. 2. A moment of intensest joy to Moses when he brought forth those prepared garments for adornment. Nor less to Christ when He clothes the soul “ with the garments of salvation.” 3. Attire symbolic of sacred qualities. They were of blue, purple, scarlet, fine-twined linen, with connecting chains and ouches or settings of gold, indicating: (1) Heavenliness of character (typified by the blue).(2) Purity (typified by the white linen).(3) Official dignity (typified by the scarlet and purple).(4) Divine power of sustaining others (typified by the chains and ouches of gold); gold being used in the Tabernacle as a symbol of Deity. IV. Adorned with the crown of holiness. On his head was placed “ the holy crown, the golden plate.”(1) A “ crown” is the symbol of kingship; it declares the royalty of consecrated souls, “ kings unto God.” (2) Holiness inscribed on the crown it declares that the highest dignity of man is moral rectitude, spiritual sanctity. That plate bore the inscription, “ Holiness to the Lord.” It implied that-- 1. The vindication of that “ holiness” was the avowed object of his priestly service. 2. Bearing that inscription on his brow among the people, during his priestly ministries, asserted that God’ s holiness had been and was being adequately maintained. 3. Entering into God’ s presence with that inscription was evidence that God acknowledged the fact of His holiness being maintained. V. The badge of mediatorship. “ Breastplate.” Bearing others’ names is the crowning glory of the Lord Jesus. VI. Spiritual anointing. That “ holy oil” is the “ unction from the Holy One.”1. The plentitude of the Spirit; and--2. The graces of the Spirit; and--3. The efficient power of the Spirit, are essential to a priestly life of sanctity and service. VII. Qualification based on sacrifice.1. The scene suddenly changes, and the gloriously attired and anointed priest stands as a sinner by the sin-offering. For sin must be expiated even for the most privileged souls. (1) Its blood sprinkled upon the altar indicated that appeasement was demanded or ever they could approach that altar in ministry. (2) Its body being consumed without the camp declared what their doom would be did justice exact its due. (3) But the blood on the altar and accepted, announced complete propitiation and acceptance. (4) While the choice inward parts consumed on the altar fire, testified that God’ s claim of inward perfectness was satisfied. 2. The burnt-sacrifice summoned them to absolute self-devotion; for God will receive no less in any who avowedly become His. “ His zeal must consume us.” 3. But in the consecration-offering they yielded themselves up to God with gratitude and gladness: as those who reach towards the self-devotion of Jesus--“ I delight to do Thy will; yea, Thy law is within my heart.” VIII. Applied sacrificial grace. “ Moses took the blood of it, and put it upon the tip of Aaron’ s ear,” &c.1. The value of sacrifice, which had before been accepted for them, was now applied to them. 2. The meaning of sacrifice, also, was now urged upon them: all life laid out for God, and in His service. IX. Symbolic offerings presented to God.1. Inward perfectness: perfectness in the reins, and in the heart; indicating the bringing, on their part, into God’ s employ of their purest affections, and highest virtues, and noblest intelligence. 2. Outward developed perfectness of character; represented in the unleavened anointed bread that constituted the meat-offering. It is only in Christ’ s perfectness--a perfectness to be appropriated by us--that we can present such offerings before God. X. Sign of divine acceptance.1. Being sprinkled by the blood which first bad been sprinkled and accepted upon the altar conveyed the fact that God received their consecration: that themselves, their office, and all its various functions were placed under the sanction and the acceptableness of the blood. 2. The sprinkling of the holy anointing oil symbolically connected the Holy Spirit’ s grace with those offices into which God was, and is, pleased to call His people. 3. Their feeding upon the sacrifice signified the communication of strength, for we are nourished by food; and suggested the fellowship now established between them and God. (W. H. Jellie.)Clothed and anointed for service Moses having, in obedience to the Lord’ s command, gathered all the congregation to the door of the Tabernacle (Leviticus 8:3-4), “ brought Aaron and his sons, and-- I. Washed them with water (Leviticus 8:6). We must bear in mind that in this ceremonial Aaron is made to be representatively what Christ is intrinsically, while Aaron’ s sons represent the Church, as she is in Christ. This ceremonial was “ to hallow,” sanctify, or set apart--Aaron and sons “ to minister unto” the Lord “ in the priest’ s office” (Exodus 29:1). Jesus, “ sanctified” of Father (John 10:36; Hebrews 5:4-6), did also sanctify Himself for His people’ s sake (John 17:17-19).1. Aaron’ s sons must be “ clean,” to “ bear the vessels of the Lord” (Isaiah 52:11). By nature all are “ as an unclean thing “ (Isaiah 64:6); nor can any wash himself (Jeremiah 2:22); but God can cleanse the vilest (1 Corinthians 6:9-11), and does so in His grace and mercy. Jesus sanctifies “ the Church” “ with the washing of water by the Word” (Ephesians 5:26; John 15:3); and none can draw nigh to God without such “ washing” (Hebrews 10:22; Titus 3:5). 2. Clothed (Leviticus 8:7-9). In the holy garments made for Aaron, “ for glory and for beauty” (Exodus 28:2; see Isaiah 4:2, marg.), Christ is shadowed forth as the God-man, Priest, Saviour, King; able to meet His people’ s every need for time and for eternity. Moses put on-- II. AARON--1. The coat. The Lord clothes (Isaiah 61:10; Zechariah 3:4-5). “ Body,” “ prepared” (Hebrews 10:5); “ the Word . . . made flesh” (John 1:14). 2. Girdle, emblem of service (John 13:4; Luke 12:37). Jesus, Servant (Isaiah 42:1; Isaiah 49:6; Isaiah 53:11). 3. Robe; blue, heavenly, Jesus, “ the Lord from heaven.” There, even when on earth, returned thither; will come from thence (1 Corinthians 15:47; John 3:13; Mark 16:19; Philippians 3:20). Heavenly in nature, character, all. Where Jesus is, there is heaven. 4. Ephod. Same materials as glorious inner covering of Tabernacle. (1) Gold and blue, betokening the Divine and heavenly Man Christ Jesus. God “ manifest in the flesh” (John 3:31; 1 Timothy 3:16; Luke 1:35). (2) White and scarlet. Of spotless purity, and obedient unto death (Hebrews 7:26; Philippians 2:8). (3) Purple. “ King of glory” ; “ King eternal” (Psalms 24:7-10; 1 Timothy 1:17; Zechariah 9:9; Luke 19:34-38). 5. Curious girdle, like ephod. “ Righteousness “ and “ faithfulness” of our “ Great High Priest” (Isaiah 11:5; Hebrews 4:14). 6. Breastplate. Jesus bears His people on His heart, proof of love. He loves to end (John 13:1). “ Gave Himself” for Church, and now appears “ in the presence of God for” His people (Ephesians 5:25; Hebrews 9:24). 7. Urim and Thummim in breastplate, by which the mind of God was made known. Literally, “ Lights and Perfections.” Jehovah Jesus, in the midst of His chosen ones, is “ the Light” and outshining of the Father’ s glory (John 8:12; Hebrews 1:3); the Manifestation of His love (1 John 4:9); the Declarer of His mind and will (John 1:18). 8. Mitre and crown (see Zechariah 3:5; Zechariah 6:11; Zechariah 6:13). Essential holiness and purity of our High Priest and King, who bare the “ iniquity of the holy things” of His people (Exodus 28:38; Isaiah 53:11). Next see-- III. AARON’ S SONS clothed (Leviticus 8:13) in coats, girdles, bonnets “ of fine linen” (Exodus 28:40; Exodus 39:8-9; Exodus 39:27; Exodus 39:29).1. Coats. Putting on “ the Lord . . . Christ” (Romans 13:14). 2. Girdles. Serving Him (Colossians 3:24; Hebrews 12:28). 3. Fine linen. Death and resurrection with quickened “ seed” (1 Corinthians 15:36; John 12:24). 4. Bonnets. Mind, intellect. A “ royal priesthood” purified. Every thought brought “ into captivity” (Ephesians 4:23-24; 2 Corinthians 10:5). 5. “ For glory and for beauty” (Exodus 28:40); which His people to share with their risen Lord (John 17:10; John 17:22; Romans 8:30; 2 Corinthians 3:13; 2 Corinthians 3:18; Psalms 90:17; Ezekiel 16:14); as they shine for Him and reflect His image; “ for as He is, so are,” &c. (1 John 4:17). 6. Woven. Righteousness wrought out (Romans 3:22; Romans 3:25-26; Ephesians 1:20; Psalms 132:9; Revelation 19:8); by the Head, Christ, who directs His “ members” in the service of God. IV. Anointed. Moses having “ anointed the Tabernacle, and all therein” (Leviticus 8:10-12), where Aaron was to minister, as type of Jesus, “ minister” of “ true Tabernacle” (Hebrews 8:2); then “ poured” anointing oil on Aaron’ s head (Psalms 23:5; Psalms 133:2). Here Aaron stood alone, nor were his sons clothed till after his anointing. Jesus, holy from birth, yet anointed for service (Luke 3:21-22). “ God anointed Jesus,” &c. (Acts 10:38; Luke 4:18); “ above” those He graciously deigns to call His “ fellows” (Psalms 45:7; Hebrews 1:9). He must “ have the pre-eminence” (Colossians 1:18); being “ above all,” and “ the Head” (Ephesians 1:21-22). Oil poured. “ God giveth not the Spirit by measure,” &c. (John 3:34), but in sevenfold power (Isaiah 11:2; Isaiah 61:1; Isaiah 16:2; Revelation 3:1); for service, death, resurrection (Acts 2:22; Acts 4:27; Hebrews 9:14; 1 Peter 3:18). But the Spirit could not be given to His people till His atoning work was accomplished and Himself “ glorified” (John 7:39). Hence, till the sacrifices were offered, Aaron’ s sons were not anointed (Leviticus 8:30). Then, together with Aaron, because Head and “ members” one (Hebrews 2:11). First, blood was put on ear, hands, feet (Leviticus 8:24), then Moses “ sprinkled “ it “ upon the altar.” After which, following the “ wave-offering” (Leviticus 8:27)--typifying resurrection with Christ--“ Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled” upon them and upon their garments. Oil and blood, blood and oil (Exodus 29:21); significant of justification and sanctification, which are inseparably connected (1 Corinthians 6:11; 1 Peter 1:2). Sealing and sanctifying (Ephesians 1:13) are the work of the blessed Trinity. God not only cleanses and clothes, but anoints (Ezekiel 16:9-10; 2 Corinthians 1:21-22). Here see in type the sanctifying power of Jesu’ s blood shed for us, and Holy Spirit’ s work within, when the Father draws to Jesus those whom He has given Him (John 6:37; John 6:44-45). Thus, behold Aaron and sons, washed, clothed, anointed-- V. Consecrated, or set apart for service of God. The oneness of Christ and His people seen in Aaron and sons laying hands on head of each victim (leaning with weight, as word implies); Jesus--Antitype of offerings. His people partakers of the benefits resulting from His great work.1. Sin-offering. Pardon and justification.2. Burnt-offering. Acceptance and worship.3. Ram of consecration. Consecration and devotedness, all in and through Christ. VI. Filling the hand. See marginal reading of “ consecrate” (Exodus 28:41; Exodus 29:9). The personal reception and appropriation of the Father’ s Gift of love (Leviticus 8:25-28; 2 Corinthians 9:15), even Christ. His rich preciousness (fat and inwards), His life (cakes), His death (ram slain), His strength (shoulder). “ All things are yours; and ye are Christ’ s; and Christ is God’ s” (1 Corinthians 3:21-23); and all given back to God as burnt-offering, “ a sweet-smelling savour” (Ephesians 5:2; Romans 12:1). VII. Feeding and communion (Leviticus 8:31-36) are needed to maintain the life given and consecrated to God. No fitness of service without. Seven days, complete cycle of time, as appointed by God. Some would rush into service directly the heart--through the operation of the Holy Spirit--has opened to receive Jesus; but ofttimes God sees fit to give long training. Only let God feed, strengthen, and fit for the service to which He calls, and then go forth in His strength. (Lady Beaujolois ,Dent.)Lessons 1. Of the office of the law, which prepares for the gospel 2. A good life much available unto the understanding of God’ s Word. 3. None should take upon them the office of the ministry, but thereunto called. 4. Without the knowledge of God, all other science is vain and unprofitable. 5. No laws or doctrine to be brought into the Church, but by warrant from God in His Word. 6. That every good gift is of God, and that we can do nothing of ourselves. 7. No sacrifice, sacrament, nor priesthood out of the Church. (A. Willet, D. D.)The separation of Aaron and his sons We are already familiar with the use that has been made of separation in the third age to inculcate the absolute necessity of holiness in order to intercourse with God. Abraham was separated from an idolatrous and wicked world, to be the head of a family and a nation that should be holy to the Lord; and accordingly, in comparison with the heathen world Israel as a whole was a priesthood, as is set forth in Exodus 19:6 : “ Ye shall be unto Me a kingdom of priests and a holy nation.” Observe now how the same principle is further carried out. From the entire nation one tribe, the tribe of Levi, is set apart to be, above all the others, holy unto the Lord. From the tribe of Levi, one family, that of Aaron, is set apart to be, above all the other families of the tribe, holy unto the Lord. And finally, from the family of Aaron a single individual, the high priest, is set apart to be, above all the other members of the family, holy unto the Lord. The washing with water (verse 6) led the mind still farther in the same direction. The effect of this on the minds of the people may perhaps be illustrated in this way: Suppose you wish to give the idea of perfectly pure water to some person who has never seen it, and you have no means of showing him the genuine article; by taking water in different degrees of impurity, and leading him to look at the different specimens, beginning with that which is most impure and going on to that which is least, you will at all events set his mind in the direction of the conception which you wish him to attain. And in the same way, though there was no way open of showing Israel at this time a genuine specimen of that holiness without which no man can see the Lord, yet by these successive separations of officially (or, if you choose, artificially) holy persons, the mind of Israel was set in the direction of that holiness up to which the Lord was educating them. It must be remembered that they had the moral law to help them to translate the symbolical holiness into the reality, of which it was the mere expression in language addressed to the eye. While Aaron and his sons represented Israel, they typified Christ and His Church. (J. M. Gibson, D. D.)Divine institution of ministry The reasons why the Lord thus precisely appointed these priests, and would not leave it to every man to perform this office, were these and such like.1. It was to be known that not every man--no, not any man but the Man Christ Jesus could appease God’ s wrath, satisfy His justice, and take away the sins of the world, reconciling us to God and putting us in assurance of eternal life. This could not be figured out better than by secluding all the whole host of Israel from this office and choosing but Aaron and his sons as types of Christ, this only able Priest, and therefore they only were chosen, and so by such ordinance the majesty, authority, and (if we may so speak)the propriety of Christ’ s office resembled and shadowed. 2. God was ever the God of order, decency, and comeliness, and therefore in His Church would have all things done accordingly, not enduring any to be an invader of another man’ s right, an intruder of himself into another man’ s office, and a busybody out of rule, out of order. Certain men, therefore, are appointed, and they only shall do it. Others, if they meddle, being strangers, because not called, shall die the death as you hear before. Thus hath He also in the New Testament established a ministry, and given some apostles, some evangelists, some pastors and doctors for the building up of His Church, &c. He also decreed that the contempt of these is the contempt of Him; and then judge you, first or last, what punishment will ensue. (Bp. Babington.)The essential significance of the priesthood The essential significance of the priesthood cannot be deduced from the etymology of the Hebrew word thus translated, since that is not clear; nor is the extra-Levitical usage of the word so restricted as to afford an unequivocal solution of the question. A direct declaration of the Mosaic conception is, however, given in connection with the Korahitic rebellion (Numbers 16:1-50.); in which passage the notes of the priesthood are given by Moses himself as follows:1. A Divine choice or call .2. A right of Divine service .3. Holiness .4. A right of Divine access . The priest was one who, having been Divinely selected, had accepted his call without reservation, and being possessor of an imputed righteousness, was privileged to draw near the Majesty from on high. A closer analysis might still further simplify this Mosaic conception of priesthood. Of the attributes just enumerated, it may be said that the second and the fourth are identical; then the first and the third rather belong to the prerequisites of priesthood than to its essence. The essential significance, therefore, of the priesthood may be stated to lie in its privilege of Divine approach. It will thus be seen that in a limited degree every Jew was, as the primary form of the covenant announced, a priest; nevertheless the right of Divine approach, restricted as it was to the court of the Tabernacle, was so meagre as to be unworthy of the name of priesthood. It was to the Aaronites, with their more tangible privileges of worship before the veil, that the name seemed more especially applicable; whilst to the officiating high priest alone was it permitted to occasionally enter within the veil, and participate in that highest access, in that most exalted priesthood, which was possible to Judaism. Guarded by so many restrictions, and rising through such gradations, how lofty the dignity, how sublime the privilege, of standing in the presence of the Holy One of Israel to worship and petition I The essential significance of the priesthood may be otherwise stated. For, if it be remembered that the privilege of Divine approach carried with it the privilege of representing others to whom such approach was denied, it may be said that the essence of the priesthood was mediation, that of the ordinary priests being indirect, and that of the high priest direct. Again, the essential attribute of the high priest, the privilege of access to the Holy of Holies, implying the purpose for which that access was made, the essence of the high priesthood, may be roughly described, as in some passages of the New Testament, and in popular theology, by its exceptional privilege of atonement. (A. Cave, D. D.)The altar and the laver As the sacrifices are ever leading us to the great altar of brass, and as the continual washings that are mentioned in this chapter will be ever turning us to the laver of brass, let us here, for a moment, fix our eye upon them. The one shows us pardon of sin by Christ’ s death, the other shows us purification of heart by Christ’ s Spirit. But why is there such a singular peculiarity in the construction of both altar and laver? The former was covered with the brass of the censers that had been held in the polluted hands of Korah, Dathan, and his company (Numbers 16:38); and the latter was formed of the brass that was obtained from the mirrors of the women (Exodus 38:8) who worshipped at the Tabernacle door, and had been used but too frequently to gratify the unholy feelings called forth by “ the lust of the eye.” I. The brazen censers of korah and his company contrasted very evidently with the golden censer of a true priest. The gold of the latter marked its heavenly character and use, as we see also in the gold of the candlestick, of the table, and of the mercy-seat, or in the golden streets and golden harps of New Jerusalem. But nevertheless, out of these polluted materials, the Lord forms the altar where atonement for sin was to be made. Shittim-wood (very durable and incorruptible) is spread over with plates of this brass. Is not this fitted to remind us that Christ had the “ likeness of sinful flesh” --the shittim-wood being veiled and hid by the brass? In the very nature that sinned so presumptuously the Lord Jesus appears; and, wearing that nature, presents in it His offering--only, in His person it was so pure that the “ Altar sanctified the Gift.” When He arose and ascended, He threw off this obscurity, and was “ the Golden Altar.” II. The laver, made of the mirror brass, held pure water, the type of the holy spirit. In our very nature, which in our hands serves only the purposes of sin and vanity, the Redeemer exhibited purity--the very purity of the Holy Ghost, who dwelt in Him without measure! He took our true nature from the womb of the Virgin; and, assuming it to Himself, thereby made it holy. And so it became a holy vessel for the Spirit to fill. The main ideas symbolised in the vestments of the high priest The ephod with its girdle signified the beautiful character and the exalted service which are becoming to the Holy Place; and the shoulder-pieces and the breastplate, with the precious stones and the engraving on them, signified that the children of Israel as a whole, and each child individually, was borne on the strong shoulders and carried in the warm heart of their representative in the presence of the Lord, giving the conceptions of strength to sustain and love to cherish; the Urim and Thummim added the thought of heavenly guidance along a path that “ shineth more and more unto the perfect day” ; the pomegranates and bells on the blue robe of the ephod symbolised heavenly fruitfulness and joy; while the climax of all was reached in the golden graving of “ Holiness unto the Lord.” You see how rich was the symbolism of the high priestly vestments. And how expressive as types of the glory and the grace of our great High Priest! The Lord Jesus needed no priestly vestments; for He had the great realities, of which these were only the symbols. He really possessed the lovely character which was only symbolised in the ephod; and no “ curious girdle” was needed to make it evident that it was a high and holy work in which He was engaged. His strength to save and His love for lost sinners were so conspicuous all through His strong and loving life, that onyx stones upon His shoulders or precious stones ripen His breast would have been superfluous. No symbol of Urim and Thummim was needed for One who could say: “ I am the Light of the world; He that followeth Me shall not walk in darkness, but shall have the light of life.” Nor were bells and pomegranates needful on that garment hem, the very touching of which, in the spirit of trembling faith, brought health to a cheek that for twelve years had been pale, and joy to a heart that after every remedy had been tried in vain, had bidden farewell to hope (Luke 8:43-44). And why should there be a plate of gold with “ Holiness to the Lord” inscribed upon it, on the forehead of One who could fearlessly issue the challenge: “ Which of you convinceth Me of sin?” --One who was really, as the Other was only symbolically, “ holy, harmless, undefiled, and separate from sinners” ? Verily, in a far higher sense is it true of Him than it was of Aaron, that “ Holiness unto the Lord” is “ always on His forehead, that we may be accepted before the Lord.” (J. M. Gibson, D. D.) Leviticus 8:8 The Urim and the Thummim The Urim and the Thummim I. The Urim and the Thummim was something distinct from the twelve stones in the pectoral of the high priest. Evidently the breastplate with its jewels was outward and visible; the Urim and the Thummim were inward, and concealed beneath the ephod, for it is said of the former, “ they shall bind the breastplate unto the rings of the ephod, that it may be above the curious girdle of the ephod.” With regard to the Urim and the Thummim, on the other hand, it is enjoined “ thou shalt put in “ (enclose within)“ the breastplate the Urim and the Thummim, and they shall be upon” (next) “ Aaron’ s heart when he goeth in before the Lord.” Nor is it to be overlocked that, with carefully selected terms, Moses speaks of the stones in the breastplate being “ set, or filled in,” but the Urim and the Thummim he describes simply as “ put in,” as if the one had been fixed with elaborate art, the other merely deposited by the hand--dropped in. Nay, it is stated expressly that “ Moses put the breastplate upon Aaron,” and that, after he had thus put on him the breastplate, all gemmed and finished, “ he put in the breastplate the Urim and the Thummim.” The artificers, therefore, must have prepared the sacerdotal vestment, even to the stones of the breastplate, whilst Moses provided the Urim and the Thummim. II. Urim and Thummim are proper names susceptible of a very definite and obvious meaning. “ Urim” might have been translated “ light,” or “ manifestation,” for it imports “ a light or shining thing” ; and “ Thummim” might have been rendered “ truth or perfection,” meaning, as it does, “ the perfect or the true.” III. If, however, the Urim and the Thummim be not the breastplate of the high priest, and something distinct from the stones thereof; it, likewise, it be entitled to the designations of “ light and truth,” a “ perfect and a shining thing,” being thus loftily characterised of God Himself, what else could it mean than the law as given on Sinai, and written by Moses, when he descended from the Mount?1. It is to be noticed that, when the article is first introduced, Moses refers to it as already in existence, and not as a thing that needed to be prepared. “ Thou shalt put within the breastplate the Urim and the Thummim” --all which accords wholly with the idea that the law was meant, it being already in possession of Moses, and known to all the camp. 2. Let it also be taken into consideration that tile law received different names according to the light in which it was viewed. It is called “ the Ten Commandments” when its moral precepts are numbered. It is designated “ the table of covenant “ when regarded as the tenure by which Israel held Canaan. It was spoken of as “ a commandment” considered as being stamped with Divine authority. It went under the name of “ judgment” when adduced as the standard that fixes all moral truth. And it is “ a testimony” when meaning a public declaration of what God expects from His creatures. If, however, the law were thus denoted by expressions taken from some of its aspects and properties, there is nothing forced in the supposition that it may also have received the designation of “ light and perfection” as another formula by which briefly to signify its character as a whole. IV. And the appellations given both to the breastplate and the Urim and Thummim add probably to this view. The former is entitled “ the breastplate of judgment,” which can only mean the breastplate including judgment or containing the law. Urim and Thummim are likewise designated as “ the judgment,” that is, the law of Israel. It enhances the argument to consider that the terms “ Urim and Thummim” answer precisely to the description God has given of His law: “ Thy word is a lamp unto my feet, and a light unto my paths.” Nay, “ the law of Jehovah is perfect” (Thummim); “ the law of Jehovah is pure, enlightening the eyes” (Urim). This explanation invests the practice of consulting the Urim and the Thummim with dignity and reasonableness. Were the Urim and Thummim a mere ornament of skilful jewelry, it would seem not only unmeaning, but a direct encouragement of idolatry to associate it with the revelation of the Divine mind. But let it be admitted that the law is within the sacerdotal robe, and it is at once apparent that the man who consults by Urim and Thummim is only advising with the high priest as to the statutes of Jehovah, and ascertaining their import from him who had been ordained to interpret them. Taking the Urim and the Thummim to mean the law, this article completes the typical character of the sacerdotal apparel, as pointing out the offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of Christ; the golden plate on the forehead signified the royalty of the Saviour; and the Urim and the Thummim, if interpreted to be the law, would shadow forth the Redeemer’ s prophetic office. The view now taken throws light on several passages of Holy Writ.1. To hide a law would, according to usual notions, mean anything but showing it reverence and obeying it with anxiety. Yet “ Thy law,” says David, “ have I hid in mine heart, that I might not sin against Thee.” The phrase, therefore, is strictly a Jewish one, and can only be explained by the custom now illustrated. The allusion is to the high priest depositing the law within his breastplate for the purpose of being consulted. 2. Throughout the whole of Psa 40:1-17. Christ is shadowed forth in reference to the ancient priesthood, and in the words “ I delight to do Thy will, O my God; yea, Thy law is within my heart,” the allusion is manifestly to Aaron carrying the law beside his heart within the breastplate. The meaning is, therefore, not simply that Christ is holy. But, first, it is to be understood that, as Priest of the Church, Jesus is prepared to fulfil all that has been typified in the law; and, next, that, as the Prophet of God, He alone can guide and sanctify. 3. The prayer, “ O send forth Thy light and Thy truth; let them lead me,” is just a request that the Urim and Thummim might be David’ s guide, so that he may not miss his way to God, or come by a forbidden road. But the Urim and the Thummim being the law, the Psalmist’ s desire was to approach God in the observance of those rites and in possession of that spirit which the law required. 4. The Jew ever turned to his high priest for information on all religious points, and guidance in all perplexing junctures, knowing that in him was hid a source of light and the means of perfection which could neither fail nor mislead. But the apostle asserts that the High Priest of the Christian profession is also thus gifted and benignant. “ In Christ are hid all the treasures of wisdom and knowledge.” Within His breast there is a spring of knowledge as exhaustless--a law of holiness as authoritative--a beam of light as pure. He will lead in the paths of truth and holiness all who ask counsel at His lips. 5. It may be asked, To what are the Jewish phylacteries to be traced but to the Urim and Thummim of the high priest? There is a Divine command to bind the law as a bracelet on the hand--on the head, as a frontlet, but the practice of inscribing portions of the law on parchment and depositing them in a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the idea of interpreting literally the order of Moses above alluded to must have arisen from observing what the high priest did with the scroll of the law entire, and a desire to imitate his practice. The view taken suggests some practical lessons. (1) It teaches the sinlessness of Christ; for, let the character of Jesus be surveyed in His type, as bearing the law within His heart, and it must be instantly felt that in One, of whom this was a just and chosen emblem, there could be no unrighteousness. (2) It shews the manner in which Christ executes the office of a Prophet. It is not by creating a new law, or giving direction independent of the law, for then would He not correspond with His type, the high priest, who drew his responses from the will of God written within his inspired scroll. It is by pointing us to the law which bears upon our case, through the influence of His Spirit, and explaining its precepts, and enforcing its sanctions. (3) Let the believer, from this statement, understand more exactly what is required of him in point of character as being a priest of God. God has called him to “ the royal priesthood “ ; He has given him at once the crown of royalty and the mitre of priesthood. He must not, however, exult in this distinction without adverting to the qualifications it infers, but remember that, if a priest to God, he must place the law as a candle within his heart, and fasten on what the apostle, in allusion to the sacerdotal equipage, calls “ the breastplate of righteousness.” (J. J. Bonar.) Leviticus 8:22-23 Moses took of the blood.Consecration by blood 1. There is, first, the selection of the victim. “ Behold My servant whom I have chosen,” is God’ s message to us concerning Him; and again, He says, “ I have exalted one chosen out of the people” ; and, in the New Testament, He is called “ the Christ, the chosen of God” (Luke 23:35). The Great Sacrifice, the propitiation for our sins, the lamb for the burnt-offering, is entirely of God’ s selection. And in this of itself we have the blessed assurance of its suitableness and perfection. 2. There is the transfer of the sinner’ s sin to this selected victim. Though in one sense this is done by God, through that same eternal purpose by which the victim was selected, yet in another sense, and as a thing brought about, or becoming a fact, in time, it is the sinner that does this when he accepts the sacrifice, and, putting his hand upon it, confesses his sin over it 3. There is the death of the victim. Without that shedding of blood, which is the means of death, and the evidence of its having taken place, is no remission. 4. There is the transfer of this death to the sinner by putting the blood upon him. The sinner’ s death is first of all transferred to the Surety, who dies as the sinner’ s substitute. Then the Surety’ s death is transferred back again to the sinner, and placed to his account as if it had been his own. In confession we transfer our death to the Surety. In believing we transfer His death to ourselves, so that, in the sight of God, it comes to be reckoned truly ours. This transference of the Surety’ s death to us is that which is set before us by the putting the blood upon us. For blood means death--or life taken away; and the putting of blood upon us is the intimation the death has passed upon us--and that death, none other than the death of the Surety. Put yourself in the position which God asks thee to do; that is, believe the Father’ s testimony to the death of His Son. The moment that then believest, the blood is sprinkled, the death is transferred, thou art counted as one who hast died, and so paid the penalty--and thou art forgiven, accepted, clean! 5. There is the sinner’ s new life thus received through death. Made partakers of Christ’ s resurrection and Christ’ s life, they go forth to do His will, in the strength of His risen life. It is as resurrection-men that they serve Him, and who are drawing from that resurrection-fountain daily treasures of life, wherewith to labour for Him who died for them and who rose again. If ye then be risen with Christ, seek those things that are above, and make use of your risen life for duty, for temptation, for battle, for trial, for suffering. It will be sufficient for every time of need. 6. There is the entire consecration of the whole man to God, in consequence of His having thus died and risen. That which proclaimed them dead, in consequence of the applied death of the sacrifice, sets them apart for holy purposes in God’ s house. Thus it is that the death and resurrection of our true ram of consecration, our better sacrifice, operate upon us. They “ sanctify” us, as the apostle’ s expression is, in the Epistle to the Hebrews: “ Jesus also, that He might sanctify the people with His own blood, suffered without the gate.” The whole man, from head to feet, becomes a sacred thing, dedicated to the service of the living God. (H. Bonar, D. D.) Leviticus 8:33 The days of your consecration. Consecration and service It seams singular and almost frivolous that the priests were commanded not to go out of the door of the Tabernacle of the congregation for seven days. This is our own practice. The accident has changed, but this is the philosophy of all calculated and well-set life. No priesthood is worth accepting that any fool may step into without notice, without preparation, and without thought. The great priesthoods of life are all approached by a seven days’ consecration. Does the medical priest run into his priesthood without consecration? is he not hidden for many a day in the tabernacle of wisdom--in the tent in which he meets all the authorities of his science? For a long time he may not prescribe; for a considerable period he has but to inquire and to give proof of capacity and industry. A whole week of time--meaning by that some perfect period--must elapse before he goes forth authoritatively to feel a pulse or to prescribe a remedy. Apply this to the preaching of the gospel. The preacher must be long time hidden, during which no man may suspect that he is a preacher; his silence may be almost provoking; people may be driven to inquire what the purpose of his life is: he says nothing; he never reveals himself; he looks as if he might be about to speak, but speak he never does; he is full of books and thoughts, and prayer seems to be written upon his transfigured face. What is the meaning of this? He is in the tent of meeting; he is in conference with the Trinity; he is undergoing consecration--in no merely ceremonial sense; in the sense of acquiring deeper knowledge of God, fuller communion with the truth, and entering into closer fellowship with all the mysteries of human life. (J. Parker, D. D.)The spiritual application of this abiding of the priests seven days in the Tabernacle 1. Hesychius applieth it to the Pentecost, which was seven times seven days from the resurrection of Christ, and the apostles were commanded not to depart from Jerusalem till they had received the Holy Ghost, as these are not to go out of the door of the Tabernacle during the time of their consecration. 2. Lyranus would have understood by the seven days seven things from which the priests should abstain--long sleep, pleasure in eating, unprofitable actions, multiplicity of distraction, vanity of talking, variety of fiction, vileness of affection. 3. Some hereby would have signified that they which are to receive orders should exercise themselves with spiritual meditations in some retired place. 4. Some would have this a type of baptism, so such as were baptized did use to go seven days apparelled in white. 5. But these are fitter applications: That ministers should learn hereby to frequent the Church and to attend Divine things, or that these seven days may betoken all the time of this life, that we should not day or night, in prosperity or adversity, depart from the faith of the Church, or that the priests, as long as they live, should not depart from the observation of the Divine law, and should be admonished that all their life they are devoted to another’ s service; and the staying in the Tabernacle showeth two principal duties of the priest--to learn somewhat of God or to teach the people; but he should teach what he hath learned out of Scripture, not out of his own brain. (A. Willet, D. D.). Leviticus 9:1-24 Aaron therefore went unto the altar.Aaron in the duties of his office The duties of the high priest, as exhibited in this chapter, divide themselves into two general classes. Some of his services related exclusively to himself, and the rest exclusively to the people. Aaron, though a priest, was still a man, with all the wants and infirmities of men. He consequently needed atonement as much as those for whom he was to officiate. And before he was allowed to proceed with his duties for others, he was required to offer sacrifices for himself.1. Aaron was first of all to offer a calf for a sin-offering. And it may be that this was intended to refer back to his great sin in the matter of the “ golden calf,” which he had been prevailed upon to make for the worship of the people while Moses was in the mount. It is a hard thing to shake off the degrading recollection of any marked deed of wrong! The soil of sin upon the conscience cannot be easily washed out. I once heard a man say with tears upon his cheeks, that if he owned a world, he would willingly and gladly give it to have certain recollections of crime blotted from his mind. He was a pious man--a man who had solemnly consecrated himself to labours for the good of his kind; but the thought of his former deeds of shame haunted him like a demon, and clouded his brightest peace. Aaron had done a great evil in the sight of God, and the dark shadow of its remembrance followed him even into the honours of his high priesthood, and stood before him every time he came to enter into the Tabernacle of the Most High. 2. The second offering which Aaron was to make for himself was the holocaust, or whole burnt-offering. In addition to his special sin he was a common sinner with all other men. He needed justification by the blood of Jesus, just as everybody else. There is a sense in which all are equally guilty before God, the high and the low, the rich and the poor, the young and the old, the learned and the ignorant, the priest and the people. And the only deliverance from this common guilt, as from all other guilt, is through the one great offering of “ The Lamb of God that taketh away the sin of the world.” Even Aaron in his priesthood needs it just as much as the wickedest and vilest of the race. These preliminary and personal services having been attended to, Aaron proceeded, as God directed, to perform the duties of his office for the people for whom he was ordained. A sin-offering, a burnt-offering, a peace-offering, and a meat-offering had been prescribed, and his functions with reference to these he now proceeded to discharge. Let us, then, contemplate him in the solemn service. 1. Aaron’ s first official duties were connected with the altar at the door of the Tabernacle, and were all performed in the presence of the people. Now, in order to understand the typical meaning of all this, it will be necessary to observe that Christ is at once the priest and the sacrifice. It was impossible to unite these two things in the type. They stand in the Levitical ritual as distinct, and they are not at all confounded together in the great mediation of Calvary. But we must bear in mind that Christ is at the same time the victim and the High Priest who officiates in offering that victim. When He was led forth to His immolation, He was the lamb without blemish and also the one who was to lay its body upon the fire, and sprinkle its blond upon the altar. As the apostle tells us, “ He offered up Himself.” He is the great High Priest who officiated at His own immolation. It was He Himself that presided at the awful ceremony, in which all His joints were relaxed, and all the binding ligaments of His being cut asunder, and all the tender parts of His most interior nature torn out for burning--and His body, soul, and spirit, laid down as a sacrifice for the sins of the world. It was by His own will that the blow was struck; that the blood flowed; that every covering and protection was torn off; and the whole blessed Christ reduced to a mangled and lifeless mass around and upon the altar of God. And it is this very fact that so infinitely ennobles, exalts, and dignifies Christ’ s sacrifice. It was a willing surrender of Himself to death. There is a very remarkable expression in the fifteenth verse to which I desire to call your particular attention in this connection. You read there that Aaron “ took the sin-offering for the people, and slew it, and offered it for sin.” A stricter rendering of the original, as noted by various critics, would be, “ He sinned it,” or, “ He made it to be sin.” The same diction occurs in Leviticus 6:26. The idea is, that the sin-offering somehow had the sin transferred to it, or laid on it, or was so linked with the sin for which it was to atone as to become itself the sinful or sinning one, not actually, but imputatively and constructively. The animal had no sin and was not capable of sinning; but, having been devoted as a sin-offering, and having received upon its head the burden of the guilty one who substituted its life for his own, it came to be viewed and treated as a creature which was nothing but sin. And this brings us to a feature in the sacrificial work of Christ, at which many have stumbled, but which deserves to be profoundly considered. Jesus died, not only as a martyr to the cause He had espoused, not only as an offering apart from the sins of those for whom He came to atone, but as a victim who had received all those sins upon His own head, and so united them with His own innocent and holy person as to be viewed and treated, in part at ]east, as if He Himself had sinned the sins of all sinners. “ The Lord laid on Him the iniquity of us all.” “ He made Him, who knew no sin, to be sin for us.” 2. Having attended to what was to be done with the sacrifices at the altar, in presence of the people, the next duty of Aaron, as the high priest, was to enter into the sanctuary and the most Holy Place with the blood of the sin-offering, as directed in Exodus 30:1-38. But before entering upon this second grand department of his priesthood he “ lifted up his hands towards the people, and blessed them.” It was a very significant act. It was as if he were emptying over them from his bloody hands all the effects and virtues of that blood. And it pointed forward to those gracious transactions of the Lord Jesus subsequent to His offering of Himself for us, and prior to His ascension into heaven. But having thus spread his hands in blessing towards the people, Aaron “ went into the Tabernacle,” and was hidden from the view of the solemn worshippers. How beautiful the connection between type and Antitype! Of our Aaron it is written, “ He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven” ; “ while they beheld, He was taken up; and a cloud received Him out of their sight.” Aaron was to enter into the Tabernacle with the atoning blood of the victim slain without. “ But Christ being come an High Priest of good things, which were to come, entered into a greater and more perfect tabernacle, not made with hands, not by the blood of goats and calves, but with His own blood . . . For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Moses, as the representative of Jehovah in these transactions, accompanied Aaron into the holy places, and delivered over to his care all the vessels of the sanctuary, and put the ordering of all the sacred services into his hands. And thus also hath Jesus “ received from God the Father, honour and glory.” But Aaron did not stay in the Tabernacle. He went in after the morning sacrifices were made; bat before the evening sacrifices he again “ came out, and blessed the people.” The soul kindles as we proceed with these ancient types. They portray so beautifully the grand mysteries of redemption’ s progress. When I read of Aaron returning from his duties in the Holy Place the words of the bright angels that kept guard at the Saviour’ s ascension gather new preciousness. “ Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” When Aaron came out of the Holy Place, it was to bless the waiting people. And so it is written of our great High Priest in heaven--“ Unto them that look for Him shall He appear the second time without sin unto salvation.” Most people are afraid of the Saviour’ s second coming, and never think of it but with dread. It is because they have not sufficiently considered its nature, and what it is for. It is not to curse, but to bless. It is not to distress, but to heal and save. It is not a thing to be dreaded, but to be prayed for and most earnestly desired. It is the event that is to finish our redemption and complete our bliss. When Aaron came out of the Holy Place, “ the glory of the Lord appeared unto all the people.” Nor shall it be otherwise when Christ’ s epiphany shall occur. Then shall Jerusalem’ s light come, and the glory of the Lord arise upon her. Then shall the pure in heart see God, and the righteous behold the King in His beauty. When Aaron came out of the Holy Place, “ there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat.” These things had been “ made sin.” It was the exact picture of what is predicted concerning the reappearance of our great High Priest (2 Thessalonians 1:7-9; Malachi 4:1; Hebrews 10:26-27). But the fire that darted forth before Aaron, and burned up what was accounted to be sin in that congregation, touched not ,me of the waiting worshippers. They saw it leap out with lightning fierceness, and lick up the guilty mass in a moment, but it came not near either of them. Not a saint of God shall be burned by the terrific fires of the Great Day. When the wicked are cut off, they shall see it. But He who upholds the worlds, yet marks the sparrow’ s fall, says to His people: “ When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh.” Nay, when the congregation of Israel saw the fires, “ they shouted” and adored. They “ fell on their faces” for very ecstasy, and holy worshipful admiration. They had expected much, but the thing transcended their most rapturous imaginings. And so, in the day of our Saviour’ s coming, there is a joy, and glory, and holy exultation, and adoring gladness, for the people of God, which eye hath not seen, nor ear heard, nor the heart of man conceived. (J. A. Seiss, D. D.)For to-day the Lord will appear unto you. Sacrificial preparation for Jehovah a appearing Who would see God? Let the soul make ready. To whom will God show Himself? They who make ready by sacrifices. I. To see the Lord demands spiritual preparedness in man.1. For man to meet God without readiness would entail on him terror and death. 2. But man may meet God with readiness, prepared even to behold His glory. 3. When man meets God thus prepared, the meeting is propitious and privileged. II. Sacrificial merits prepare man for searching manifestations of God.1. By affecting the complete removal of his sin (by sin-offering), and therefore cancelling his condemnation. 2. By presenting an offering of self-devotion (burnt-offering), and thereby obtaining the Divine favour. 3. By conciliatory acts of propitiation (peace-offering), thus removing all estrangement. 4. By covenanted communion with God (meat-offering); fellowship with God in the sacrificial feast. When Jehovah meets a soul thus “ made nigh” by sacrificial merit, not only is there “ no condemnation,” but “ access unto grace” is assured, and even “ joy in God” (cf. Romans 5:1-2; Romans 5:11). III. Amid most glorious divine manifestation the soul prepared by sacrifice stands fearless and blest.1. Revelations of God come now to privileged souls, and are “ times of refreshing.” 2. The unveilings of death, which will bring the soul to God’ s clear presence, will not terrify the believer: it will be “ far better.” 3. The Lord’ s appearance “ in great glory” at the judgment will be welcomed with joyous acclaim by those who “ look for His appearing.” 4. And in the splendour of heaven the ransomed hosts will stand without rebuke, realising in God’ s presence “ fulness of joy.” (W. H. Jellie.)Advent glory Sometimes, perhaps, you have passed in the daytime through some public place where at night there was to be a magnificent exhibition of pyrotechnic art, and you have seen the figures that are to be lighted up as they stand ready for the exhibition. They are very plain and common-looking. You can see in the rude outlines the forms of men, the crown upon the kingly brow, and the jewels that flash from it; but there is no beauty and glory whatever about them. But wait till the eventide, till the sun goes down, and the master of ceremonies appears on the scene, and suddenly, at the signal, perhaps of a trumpet-blast or a chorus of melody, the lights are turned on and a blaze of glory lights up the scene. Every figure stands out in radiant light, and the whole scene is illuminated, transfigured, and seems almost supernatural. So it will be when our Master appears, and these bodies of humiliation shall be lighted up with His brightness, and all the members shall shine with the beauty and majesty of their living Head, and He shall reveal all His glory in His heavenly Bride. Aaron lifted up his hand toward the, people, and blessed them.-- A solemn benediction I. In the relations of men to Jehovah there are those who attain a higher life of privilege and of power. The high priest alone was empowered to bless. His was a spiritual elevation above the priests.1. Conscious nearness to God is not equally attained by all.2. Sacred power from God is not equally derived by all. II. Hidden fellowship with jehovah is the source of exalted qualification, the spring of beneficent spiritual power. Aaron had spent solemn seasons during the seven days enclosed within the Tabernacle. It nerved his heart for his high task; it gave him assurance as he assumed the high function of blessing the people in Jehovah’ s name. But after that official act he went into more intimate fellowship and prayer with God (Leviticus 9:23); and when he came forth he again “ blessed the people.” It was the act of one whose soul was full of conscious power, to whom it was no longer an official trust and duty to bless, but a delight and privilege; it was the outflowing of a soul all a, dent and adoring.1. Blessings can only flow from a soul itself rich in the affluence of blessedness. 2. Affluence of blessedness can only be won by the most intimate communion with the Lord. III. They who live an elevated spiritual life are rich benefactors to a sinful world.1. They draw power from God which does not rest unused, but goes forth in blessing others. 2. They exert salutary and saving energy among men, by which earthly life is sweetened, and spiritual health is imparted, and Christian peace is bestowed. 3. Their very prayers, unheeded as factors of good, win daily benediction from Heaven on many hearts and homes. 4. As a daily influence in society such elevated souls shed a benign grace, making social circles purer, kinder, less selfish and sinful, more gentle, peaceful, and Christian. 5. In all their active ministries for Christ they are potent for good. They cannot “ lift up their hands towards the people” but gracious results ensue. Thus should every Christian seek to be a “ light of the world,” “ salt in the earth.” Therefore let each-- (1) Live a life of nearest intercourse with the Lord--a “ life hid with Christ in God” ; (2) fulfil the solemn office of gracious intercessors for men, winning blessings by secret prayers. (W. H. Jellie.)Blessing the people I. THE OF MAN’ S NEED, viz., GOD’ S . Probably the formulary employed was that recorded in Numbers 6:23-27, or Psalms 90:17. What a complete and comprehensive blessing! Man needed the face of God to shine upon him--God s reconciled, cheering, transforming face, the face of his Father and King. The peace of God alone could remove remorse for the past and dread apprehensions for the future. Here, then, was the bestowment of all needed grace, the earnest as well as preparation for final glory. These blessings centre in and flow from Christ with--1. Infinite fulness.2. Inestimable graciousness; for all men and all time. II. The declaration of god’ s greatest joy, viz., Blessing men. He is slow to anger, and delights in mercy. Aaron, standing with outspread hands, was the representative of God as well as of the people; and in the words of the Lord, as well as in His name, he pronounced the blessing. God blessed man. 1. In equity. He had not connived at iniquity, had not accepted man into His confidence and communion without obedience and satisfaction. 2. Out of the sanctuary. The high priest came out of the Tabernacle and blessed the people; and God still pronounces His best and brightest blessing out of Zion, where His name is recorded, His worship observed. 3. In connection with human means. It was the blessing of God, but it passed through the lips of Aaron. God employed and honoured human agency. (F. W. Brown.)Christ’ s priestly blessing Jewish priests were required to give the blessing--or, as we say, “ pronounce the benediction” --at the close of their religious meetings, as the ministers of the gospel do now. And this was especially done at the close of the solemn service here among the Jews every year on what was called “ the great Day of Atonement.” We know what the words were which the priests used on these occasions. We find them in Numbers 6:24-26. They are these: “ The Lord bless thee and keep thee: the Lord make His face shine upon thee, and be gracious unto thee: the Lord lift up His countenance upon thee, and give thee peace.” These words are very beautiful. But then the Jewish priests could only use them as a kind of prayer. But they had no power to give the people these blessings. And here we see the great difference between all other priests and Jesus, our heavenly Priest. He not only speaks the words of blessing, but He really gives the blessings those words represent. This was what He meant when He said to His disciples, “ Peace I leave with you; My peace I give unto you: not as the world giveth, give I unto you” (John 14:27). The world, or the people in the world, can only wish or pray that we may have peace. But Jesus can give peace. Yes, and not only peace, but pardon, and hope, and joy, and grace, and every blessing that we need, Jesus is able to give. He came to bless the world. He did bless it while He was in it. He “ went about doing good.” He was scattering blessings wherever He went. And He is doing the same still. He loves to bless; and the store of blessings He has to draw upon is so large and full that it never can fail. Look at yonder sun. For thousands of years it has been shining away all the time; and yet the sun has as much light to give to-day as it had in the day when God first made it. Or look at yonder ocean. It has been giving up its water to supply the springs and fountains of the earth ever since it was made; and yet there is as much water in the ocean to-day as there was thousands of years ago. And so it is with Jesus. For thousands of years He has been giving away blessings continually; and yet He has as many to give to-day as though He had never given one before. He came to bless the world. He has blessed it, and He is blessing it still. He is blessing nations and families and individuals in such a way as nothing else can bless them. (Richard Newton, D. D.)There came a fire out from before the Lord.--The miraculous fire I. Some of the facts which the flashing fire confirmed.1. That the sacrifices were Divinely accepted.2. That the priests were Divinely accredited.3. That the Tabernacle was Divinely appropriated. II. Some of the effects which the flashing fire produced.1. Holy rapture.2. Gratitude.3. Sacred awe.4. All the manifestations of God’ s glory to men, in nature and in revelation, are calculated and designed to awaken rapture and beget reverence. The gospel brings glad tidings of great joy; it begets reverence, for it shows us how great our sins and how holy our God. We see God as a consuming fire to consume sin and to purify from all defilement. Let us so live that hereafter we may enter into the glory unchanging and eternal. Rapture and reverence will characterise the delight and worship of heaven. (F. W. Brown.)God’ s acceptance of the sacrifices I. The testimonies of God’ s acceptance. These were of different kinds.1. Ministerial. Moses and Aaron having finished all that they had to do within the Tabernacle, came forth and “ blessed the people.” In this they were (1) Types of Christ. Showing what He would do as soon as He had finished His sacrifice: He blessed His disciples (Luke 24:50-51) as He was taken up to heaven; and He sent the promised blessing of the Holy Spirit quickly thence (Acts 2:33; Acts 3:26). (2) Examples to ministers. Showing what all ministers are empowered to declare to those who rely on the Great Sacrifice. They are to stand forth in the very name of God and proclaim pardon and peace to all (Acts 13:38-39). 2. Personal. In two ways did God Himself, by direct testimonies, apart from all indirect human agency, manifest His acceptance. (1) He displayed His glory before all the people. Now we have no such visible manifestation, but we have instead, as direct testimonies from God, “the Spirit of God witnessing with our spirit.” and “ the love of God shed abroad in our hearts.” (2) He sent fire upon the sacrifice. Showing what fiery indignation they deserved, but that He had turned it aside from them and caused it to fall on the altar. II. Effects produced by these testimonies of God’ s acceptance. Visible objects affect us strongly; the people now were deeply impressed with what they saw. They were filled--1. With exalted joy. Had they not been taught to expect this manifestation they would have been terrified thereby, as Gideon and Mancah (Judges 6:21-22; Judges 13:19-22); but being prepared, they rent the air with their shouts. The inward triumph of Paul seems more suited to our dispensation (Romans 8:31-39), and that is both the privilege and duty of every one of us to enjoy. 2. With profound reverence. Humility united with joy. Even the seraphim cover their faces and feet before the throne; glorified saints cast their crowns at the feet of Him who sitteth thereon. Exalted joys should be tempered with adoration. Illustrations will be found in Genesis 17:3; Exodus 3:6. Learn--(1) To lay no stress on transient affections. Such a state of feeling in the people ought to have issued well, but soon passed away when temptation arose. (2) To be thankful for the advantages we enjoy. We are apt to envy the Jews their privileges they walked by sight, we walk by faith. But our High Priest “ blesses us with all spiritual blessings.” (Chas. Simeon, M. A.)Gracious fire I. Fire seals with heaven’ s own seal the atoning rites. Wherefore comes the fire forth? Is it to seize the guilty sons of men? Is it to hurl on them deserved wrath? Far otherwise. It comes with olive-branch of peace. It settles on the altar. It feeds on the victim as its feast. Then it brings evidence of God’ s delight. Then it fills hearts with tranquil peace. The flame with blazing tongue proclaims, “ Here is the sacrifice which God selects, approves, calls men to bring, and never will refuse.” II. The attesting fire speaks god’ s acceptance of substitution. The altar victims were the foreshadowing of Christ. Faith, therefore, loves this scene. It is one of the wells from which it gladly draws new joy. It is one of the meadows of its richest food. But what is the antitype of the descending flame? The clear gospel page. Three distinct testimonies answer to this approving sign.1. The angelic host, a shining train, which swept down from heaven at Jesus’ birth. 2. The baptismal seal (Luke 3:21-22). 3. Transfiguration glories rest on Him, and a voice from the cloud proclaims, “ This is My beloved Son.” 4. The opened grave, guarded by the angels, for in the resurrection of Christ we have the fiery seal of an accepted sacrifice. When Israel’ s host beheld the fire of God, what were their feelings? “ They shouted and fell on their faces.” Sweet joy was theirs. Deep adoration warmed each heart. Exulting praise burst forth. Profoundest worship was their instant act. Shall we not do the like? God sent His Son to seek, to save. Oh, then, let every breath praise God! Let every hour of every day be inward worship! (Dean Law.)Of the divers occasions of the sending of miraculous fire upon the sacrifices 1. One occasion was when in the confusion of things they had need of some unwonted confirmation; as when Gideon was appointed to be the deliverer of the people this figure was given him in that confused state to confirm him in his calling (Judges 6:21). 2. Another reason was when God’ s worship was to be maintained against idolatry and false worship; as when Elijah contended with Baal’ s priests the like miracle was shown (1 Kings 18:38). 3. And further when the Lord was pleased to give assurance of His favour and reconciliation after some sin committed; as when David had numbered the people, and the Lord being therewith offended had sent a great plague, He showed his acceptance of David’ s sacrifice by answering him by fire from heaven (1 Chronicles 21:26). 4. By the sending also of fire the Lord gave assurance of His perpetual presence and assistance; as at the dedication of Solomon’ s Temple. Thereby He testified that the mount of Sion pleased Him. 5. And hereby also the Lord gave approbation of His own ordinance, as here He doth demonstrate Himself to be the Author of the legal priesthood. (A. Willet, D. D.)The fire in the gospel This fire which came from God upon Aaron’ s sacrifice representeth the spiritual force of the gospel. The fire hath four properties--to give light, to heat, to examine and try, to consume; so the Word of God is a lantern to our feet; it inflameth the heart; it trieth our life and doctrine; it consumeth and purgeth our sin. Ambrose here saith well, “ Thou art the bush, I the fire in the bush; I therefore am as fire in the flesh, that I may give thee light and consume thy sins.” (A. Willet, D. D.). Leviticus 10:1-2 Nadab and Abihu . . . offered strange fire.The fall of Nadab and Abihu Nadab and Abihu were no inconsiderable personages. They were the sons of Israel’ s priest, the nephews of Israel’ s leader, the head of Israel’ s princely elders. They had been with Moses and Aaron in the hallowed mount; they had looked upon the glorious vision of God as He appeared on Sinai; they had been chosen and consecrated to the priesthood; they had stood by and assisted Aaron in the first operations of the Hebrew ritual; and in all that camp of God’ s ransomed ones, Moses and Aaron alone had higher dignity than theirs. But, from the mount of vision they fell into the pit of destruction. They were accepted priests yesterday; they are disgraced victims of God’ s holy indignation to-day. An event so startling and melancholy, occurring at the very inception of the Mosaic ceremonies, challenges our special attention, and calls for serious thinking. I. Let us inquire, then, into the nature of the offence which called out this startling visitation upon these unfortunate men. The context shows that it was not one isolated and specific act of disobedience. It was of a complex nature, and involved sundry particulars, each of which contributed to make up the general crime for which judgment came upon the guilty ones. The special statute recorded in the ninth verse, of which this occurrence seems to have been the occasion, furnishes ground for the inference, that Nadab and Abihu had indulged too freely in stimulating drinks, and thus incapacitated themselves for that circumspection and sacred reverence which belonged to the priestly functions. And if this inference be correct, we have here another among the many sad exhibitions of the mischiefs wrought by indulging in a too free use of intoxicating liquors. The history of strong drink is the history of ruin, of tears, of blood. It is, perhaps, the greatest curse that has ever scourged the earth. But, although drunkenness was most likely the root of Nadab and Abihu’ s offending, it was not the body of their came. If these men had not been first “ set on fire of hell” by excessive indulgence in drink, they would never perhaps have been driven to the daring impiety which cost them their lives. The head and front of the sin of these men, as I understand it, was the presumptuous substitution of a will-worship of their own, in defiance of what God had appointed. In three points did they offend--first, in the time; second, in the manner; and third, in the matter of the service which they undertook. It was the prerogative of Moses or Aaron to say when their services were needed; but they went precipitately to work, without waiting for instructions, or asking for directions. It was for the high priest alone to go in before the Lord and offer incense at the mercy-seat; but they wickedly encroached upon His functions, and went in themselves. Never more than one priest was to officiate in burning incense at the same time; but they both together entered upon a service which did not belong to either. These things in themselves evince a very high-handed disregard of Divine order. But the great burden of their sin rested in the matter of the service. They “ offered strange fire” --common fire--fire wholly foreign to the fire which God had kindled for such purposes. They thus obtruded what was profane into what was holy, desecrated God’ s ritual, cast contempt upon His institutions, put their own will-worship above His sacred regulations, and thus called down upon themselves a judgment which made all Israel tremble. II. Let us now consider some of the implications, surroundings, and foreshadowings of this sad occurrence. The shadows of the future were linked in with the facts of the past. Scarcely had Christianity been constituted, until we find a foreign and fitful spirit insinuating itself into the operations of those into whose charge its earthly services had been given (see 2 Thessalonians 2:3-4; 1 John 4:3). Along with pontifical power, came in great doctrinal and moral corruption. The one was a part of the other. Bishops retired from the pulpits to sit as spiritual lords, superior to all the kings of earth; the Virgin Mary was installed as the world’ s mediator; earthly priests assumed the work of intercession, and undertook to forgive and license crime for a price; the Church was driven to the wilderness; another Abihu in his drunkenness had entered the Holy Place, and was offering strange fire before the Lord. And the thing that hath been is the thing that is. Philosophy still has its additions to make to the Word of God. Heathenish pomp still moves to lift itself up in our temples. Human reason is still at work to devise ways to worship and please God which He has not commanded. Men are still found who claim authority to perform offices for the souls of others, which belong only to our great High Priest in heaven. Thousands there are who flatter themselves that they are doing great things in their worship, though the spirit that is in them is not at all the Spirit of Christ. But it shall not always be so. There is a price annexed to all these usurpations and irregularities with regard to holy things. God has magnified His Word above all His name; and he that adds to or takes from it, has his reward specified, and his portion reserved for him. Nadab and Abihu were suddenly and miraculously cut off in the midst of their sin; and so shall it be at last with all the confederates in usurpation and wrong, whether secular or ecclesiastical. Fire from the Lord shall slay them. (J. A. Seiss, D. D.)Repulsive incense I. Their offensive offering.1. What rendered their incense odious to God? “ Strange fire.” (1) Not kindled by God.(2) Not mingled with blood. 2. What corresponding offensiveness may mar our offerings? The fire is “ strange” when our religion or work is the outcome of (1) Mere emotional fervour.(2) Mere intellectual excitement.(3) Mere feverish activity.(4) Mere self-glorifying religious effort.(5) Mere spiritual rhapsody. II. Their rash impiety.1. Fearless presumption.2. Wilful disobedience. III. THEIR .1. Remember the God with whom we have to do.2. The rebuke which presumption will receive. (W. H. Jellie.)The sin of Aaron’ s sons I. How elevation to high and holy positions does not place men beyond the temptation and liability to commit sin. II. How the committal of sin merits, and may meet with sudden corresponding retribution. III. How such retribution, while it condemns the sinner, vindicates the broken law and glorifies the lawgiver.1. We may note that the punishment they received-- (1) Condemns them here in the eyes of all Israel.(2) Showed the exceeding sinfulness of sin; and(3) The exacting demands and exalted dignity of the law. 2. God thus manifesting Himself as a consuming fire showed-- (1) His jealousy, that He could not be openly and grossly insulted. (2) His power, that the fire which glowed in the cloud, which had kindly let them out of Egypt, protected them from their foes, and which consumed the burnt-offering on the day of consecration, had power to destroy, and, unless held in check, would consume all sinners. (3) His mercy, that while sin deserved punishment, and God had the right and power to destroy, He made judgment His strange work, and such retribution--as that which visited Aaron’ s sons--an exceptional thing. Let us learn that though worship must be voluntary yet it must be according to God’ s own appointed way. Liberty is not to be perverted into lawlessness. 3. Strange fire is offered upon God’ s altar when worship is presented with-- (1) Unsolicited materials, or from(2) Unsanctified motives. Enthusiasm is holy ardour--literally, God in us--His own fire ascending to Himself. (F. W. Brown.)Nadab and Abihu I. The position of these two men. Regularly ordained priests of the Lord (Exodus 40:12-16). They had a right, therefore, to burn incense before the Lord. II. The charge against these men (Leviticus 10:1).1. The letter of the law was violated (chap. 16:12, 13). 2. The essence of this sin (verse3). (1) Emphasis to be placed on “ I.” “ I will be sanctified,” &c. (2) This implies that when deviations from Divine and clearly-defined instructions occur, the Lord charges that such deviations do not enhance His glory; neither is He sanctified in those who are guilty of such deviations. III. The punishment inflicted on these men (Leviticus 10:2). The punishment indicates the unspeakable importance with which God regards implicit and strict obedience to the letter of all His ordinances. IV. The conduct of aaron, the father of these two men. “ Held his peace.”1. How great the grace needed for this.2. How exemplary the use of needed grace in such a trial as this. V. The accustomed mourning for the dead was prohibited in respect to these men (Leviticus 10:6). Does not the rebellious element oftentimes enter into our mourning, and thus the grace of God, in bereavement, becomes of no practical value? VI. The new prohibition (Leviticus 10:8-11). The connection in which this prohibition stands suggests--1. That Nadab and Abihu were probably under the influence of some intoxicating liquor when led to offer “ strange fire” before the Lord. 2. That such liquors have a tendency to unfit any one for any true spiritual exercise, because of their exciting nature. Lessons:1. How profound a lesson is here taught in regard to the only acceptable manner of administering the ordinances of God’ s house--not with the strange fire of willworship, nor by the slightest deviation from the prescribed order. 2. We learn the unfitness of those who minister in holy things, who neglect the proper observance of the ordinances, and teach men so to do. 3. Let us learn to submit to God’ s judgments, however severe. 4. Let us avoid everything that would disqualify us for acceptable worship. (D. C. Hughes, M. A.)Lessons 1. No new or strange doctrine to be brought into the Church.2. God’ s election free, and of grace, not of any worthiness in man.3. That God is no accepter of persons.4. God is to be glorified even in His judgments.5. Of a double power of the Word, to life or death.6. The bodies of the dead to be reverently used, and after a seemly manner to be buried.7. That it is lawful upon just occasion to be angry. (A. Willet, D. D.)Moral observations 1. In prosperity we must think of adversity. 2. Not to present ourselves before God with carnal, vile, and strange affections. 3. Wherein a man sinneth, he shall be punished. 4. To submit ourselves to the will of God. 5. That men should not for the occasion of private grief neglect the public business, especially in God’ s service. 6. Against the sin of drunkenness, especially in ministers. 7. That our sins are an offence unto Christ, and to all the celestial company. 8. Not to be too rigorous toward those who are in heaviness, and sin in weakness. (A. Willet, D. D.)Strange fire Their sin was that to burn incense withal, they took not the fire from the altar of that which came down from heaven, and was preserved by the diligence of the priests till the captivity of Babylon, but other fire, which therefore is called strange fire because it was not fire appointed and commanded. Which fault in man’ s eyes may seem to have excuse, and not to deserve so fearful a punishment. For they were but yet green in their office and so of ignorance might offend, being not yet well acquainted with the nature of their office. Again, of forgetfulness they might offend, not remembering or thinking of the matter as they ought. Thirdly, there was no malice in them, or purpose to do evil, but wholly they aimed at God’ s service with a true meaning, although in the manner they missed somewhat. But all these, and whatsoever like excuses, were as fig-leaves before God, vain and weak to defend them from guiltiness in the breach of His commandment.1. First, with what severity the Lord challengeth and defendeth His authority in laying down the way and manner of His worship, not leaving it to any creature to meddle with, but according to prescription and appointment from Him. Content He is that men shall make laws for human matters, concerning their worldly estate in this earth as shall be fittest for the place where they live. Laws against murder, theft, oppression, &c., but for His Divine worship He only will prescribe it Himself, and what He appointeth that must be done and that only, or else Nadab and Abihu their punishment expected, that is, God’ s wrath expected, in such manner as He shall please. 2. But doth not a good intent and meaning prevail with God, albeit the thing be not expressly warranted? Yourself judge by that which you see here, and in many other Scriptures. Had Nadab and Abihu, the sons of Aaron, here any ill-meaning towards God, or did they of malicious purpose offend Him and procure their own destruction? No; you must needs think their intent was good, but because they swervest from the Word, that good intent served not. The words out of Deuteronomy are not, you shall not do ill in your own eyes, “ But you shall not do that which seemeth good” --good I say, and I pray you mark it, you shall not do that, but shall keep you to My commandment. Be it never so good, then, in my conceit, that is, be my meaning never so good, it profiteth not, neither shall excuse God’ s destroying wrath more than it did here these sons of Aaron. “ There is a way,” saith Solomon, “ that seemeth good to a man and right, but the issues thereof are the ways of death.” Such assuredly are all will-worships not grounded upon the Word, but upon man’ s will and good intent. “ They shall excommunicate you,” saith our Saviour Christ, “ yea, the time shall come that whosoever killeth you will think that he doth God good service.” What then? Shall his so thinking excuse his bloody murder? Joseph had no ill-meaning when he prayed his Father to change his hand and lay his right hand upon his elder son’ s head. What ill meant Joshua when he wished Moses to forbid those that prophesied? Micah’ s mother, when, according to her vow, she made her son two idols? Peter’ s meaning had no hurt in it when he forbade Christ to wash his feet; with a number like places in Scripture. Yet you know no good intent was accepted in these cases. No more shall it ever be when it is not agreeing to the Word, which only is a Christian man and woman’ s true and perfect guide. Let, therefore, these things take place within us, and never wrestle we against the Lord, for He is too strong for us, and His will must stand, not ours. Oh, why should it grieve me to be ruled by His word, seeing it is so sure a way for me to walk in? Or why should any teacher deliver to me that which he never received of God to be delivered to His people? If they crave obedience why should they be angry, that I pray to have it showed out of His Word whom only I must obey? Be hath prescribed a form of serving Him, that form He will accept and bless with eternal peace; all other forms He will abhor and punish. Nadab and Abihu preach so unto us and all flesh. They wish us to take heed by their harm. God is in other things full of patience, but in this He is full of wrath, and His authority to appoint His own worship, He will not endure it to be taken from Him by any man. (Bp. Babington.)Nadab and Abihu In this passage we have the law of worship announced, not in the measured statements of a statute, but in words of terror spoken with tongues of flame. What answer does the incident give us to the vital question, How can men worship God acceptably? I. The character of the worshipper is a factor of importance. Those who, like the apostle, are “ in the Spirit on the Lord’ s day” --and every day may be a “ Lord’ s day” --are caught up into the realm of spiritual vision, and stand face to face with realities that on lower levels are at best the dreams and hopes of faith. Worship as an offering may be formal, though even for that to be acceptable there midst be some preparedness of heart; but worship, in order to prove a revelation, must be spiritual, and in securing that the attitude of soul is everything. II. The purpose of the worshipper is an element of which god makes account. Whatever other reasons influenced Nadab and Abihu to offer “ strange fire,” it is evident that they had some selfish end to serve. God looks down into every pulpit, and into every minister’ s heart, and judges every prayer, and criticises every sermon, and estimates the worth or worthlessness of the service offered, according as He finds or furls to find a singleness of purpose to honour Him the sovereign motive that originates and regulates it all. As God looks down on our Sabbath assemblies, in how many pews He sees men and women offering “ strange fire,” instead of bringing the appointed sacrifice. The spirit of devotion that animates real service is omitted. III. The preparation for worship is a matter to which god attaches great importance. The numerous directions in the Jewish ritual looking to personal purity were all symbolic and significant of the value of character in the office of worship (Psalms 24:3-4; 1 Timothy 2:8; Hebrews 10:22). Both the old covenant and the new are imperative in insisting upon right character as essential to right worship. IV. The mode of worship has its limits of importance. The Jewish ritual was complicated, but it was in all its parts significant. A distinguished writer has said that “ whoever would write out the spiritual symbolism of the Book of Leviticus, would give the world a fifth Gospel.” Nadab and Abihu were punished for departing from the Divinely established order of service. The folly of men is never so apparent as when it sets itself up as being wiser than God. Under the Christian dispensation larger liberty of choice is allowed. Men are free to adopt such methods of worship as are most affluent in ministries to their spiritual life. But the old underlying principle which was sovereign in the Jewish ritual still remains in force. Any method of worship which is anything more than a means to an end, any ceremony which suffers the thought to go no further than itself, is radically defective. (E. S. Atwood.)A sad incident I. The grievous sin of nadab and abihu. II. The severe punishment of their sin. The punishment in its severity seems out of proportion to the sin. But on this question two considerations of great importance should be duly weighed. 1. The time at which the sin was committed. They were now getting the sacred ritual into full operation; and it was of essential importance that a people such as the Israelites were at this time should be taught that all sacred things should be reverently regarded, and all religious services performed in a devout spirit and becoming manner, and with minute attention to Divine directions. 2. The persons by whom the sin was committed. They were the elder sons of the high priest, and were consecrated to the holy office of the priesthood, “ the very persons whose official charge it was to maintain” the sacredness of religious institutions. A severe punishment was necessary for the welfare of the nation. III. The exemplary submission of Aaron. IV. The burial of the bodies of the offenders. What a sight that was passing through part of the camp--the dead bodies of two men recently so distinguished in relationship and office, now so distinguished as examples of the awful judgments of God, and in their priestly vestments too! How fitted to impress even the most frivolous with the sacredness of Divine institutions and the dread peril of violating Divine directions! V. The mourning because of the judgment upon the offenders. VI. The legislation to which these things gave rise (Leviticus 10:8-11).1. The law. That the priests should abstain from every kind of intoxicating drink during their sacred ministrations (cf. Ezekiel 44:21). 2. The reasons by which the law was enforced. (1) That their perceptions might be clear, and their judgment true in the duties of their holy office (Leviticus 10:10). (2) That they might teach the people all God’ s statutes (Leviticus 10:11). (3) The law was further enforced by a stern penalty for its violation, “ Lest ye die.” VII. THE SUBJECT LESSONS:1. On worship. We should worship God in the way which He has appointed--with humility, with reverence, &c. 2. On sin and its punishment. Every sin, unless repented and forgiven, must be punished. But presumptuous sins, such as that of Nadab and Abihu seems to have been, are specially heinous and ruinous (cf. Numbers 15:30-31; Psalms 19:13). 3. On submission to the will of God. Imitate Aaron in this. 4. On fitness for the service of God. Aaron and his sons might not touch or even approach the dead, &c. The servants of God must keep themselves from everything that might defile them. “ Be ye clean that bear the vessels of the Lord.” 5. On temperance. The wise man wilt be temperate in all things and at all times. When about to enter upon sacred services it is specially advisable to abstain entirely from everything intoxicating. The inspiration for such services should not be spirituous, but spiritual. (William Jones.)Strange fire I. Who offered it. Nadab and Abihu. The last one would have expected to be guilty of such a sin. They were not ignorant, but over-zealous people, who only imperfectly knew the law. But they were the sons of Aurora Could hardly be ignorant of the sin they were committing. The best that can be said of them is that they were not sufficiently thoughtful. Ignorance and thoughtlessness are sinful in those with whom knowledge is possible, and who have many incentives to consideration. We should strive to know that we may more perfectly do the will of God. The great probability is that their sin was not merely sin of ignorance, but presumption. Preferred their choice to God’ s. II. What they offered. From chap. 16., Numbers 16:18; Numbers 16:46, it is clear that they should have taken a coal from off the altar. Every act of worship was strictly prescribed. Intention to beget in the minds of the people a profound reverence for the will of God. In everything to consider His will first. To find their happiness in obedience. Instead of acting in accordance with the will of God they obeyed the impulse of their own proud and selfish hearts. It is likely that the time of offering was also wrong. III. How they were received. They draw near and swing their censers. And suddenly “ there went out fire,” &c (verse 2). Their strange fire had been replied to with a fire more strange to them. They were struck dead as by a lightning-flash, h sudden and emphatic protest against their presumption. Learn--1. To study earnestly that we may more perfectly obey the will of God.2. To avoid trifling with holy things and ordinances.3. The instruments of sin may become instruments of punishment. With fire they sinned, by fire they were overthrown.4. The very gospel, if abused, may become an instrument of condemnation. (J. C. Gray.)“ Strange fire” Ere that “ eighth day” had closed (chap. 10:19), when Jehovah had sent fire from heaven to consume with delight the offerings laid upon His altar, in token of acceptance--yea, that very day Satan was again at work, this time with the sons of Aaron, leading them to offer-- I. “strange fire,” in direct violation of God’ s command (Leviticus 10:1). His fire was to be ever burning upon His altar (Leviticus 6:12-13), continually fed by what ascended as “ a sweet savour” to the Lord; and “ strange fire,” like strange incense (Exodus 30:9), was an abomination to Him. But man is ever prone to think his way, his fire, his incense as good or better than God’ s. And where God’ s Fire--i.e., the Holy Spirit--has been manifestly working, there surely does Satan begin to work by his emissaries, as in the case of Jannes and Jambres (2 Timothy 3:5-9; Exodus 7:11; Exodus 7:22; Exodus 8:18); and again with the “ vagabond Jews, exorcists” (Acts 19:6-17), in the days of St. Paul. Satan inspires “ false teachers,” “ seducing spirits” (1 Timothy 4:1; 2 Peter 2:1), who, like Nadab and Abihu, shall “ bring upon themselves swift destruction.” II. The sons of aaron had been specially privileged. The sons of Aaron represent--as we know--the Church, whose members are also partakers of many privileges (Hebrews 6:4). But--as “ they are not all Israel which are of Israel” (Romans 9:6), so all called Christians are not “ Christ’ s “ ; and it is just in the professing Church that we may expect to hear of “ strange fire,” and false worship, inaugurated by “ false teachers,” who shall bring in destructive heresies” (2 Peter 2:1, R.V.); and “ many shall follow their pernicious ways” (Leviticus 10:2, A.V.). Especially will this be the case as we approach the end of the age--“ the last days” --when “ perilous times shall come” (2 Timothy 3:1). III. “fire from the lord,” sent forth in judgment, as in the case of Nadab and Abihu. That fire is used of the Lord for judgment we learn from many passages in Scripture. See, as to the past--1. “ The cities of the plain” (Genesis 19:24-29), “ making them an ensample,” &c. (2 Peter 2:6; Jude 1:7). 2. At Taberah, because of the complaining of the children of Israel (Numbers 11:1; Psalms 78:21). 3. “ The two hundred and fifty men that offered” “ incense” (Numbers 16:2; Numbers 16:35; Psalms 106:18). 4. The captains and their fifties (2 Kings 1:10; 2 Kings 1:12). Then as to the future, we read--“ Our God shall come:. . . a fire shall devour before Him,” &c. (Psalms 50:3; see also 97:3). “ The Lord Jesus shall be revealed . . . in flaming fire,” &c (2 Thessalonians 1:7-8); and “ that wicked” --or lawless one referred to--shall be consumed (2 Thessalonians 2:8). “ A fire . . . from God out of heaven” shall devour those gathered against the saints and the “ beloved city” (Revelation 20:8-9). And “ the devil, that deceiveth them,” shall be “ cast into the lake of fire and brimstone” (Leviticus 10:10). He who had energised many with “ strange fire” will be consigned to the “ everlasting fire prepared,” &c. (Matthew 25:41). Appalling indeed to think of these judgments to come; and while we speak of such things let us give good heed lest we should seem to have aught of the spirit of James and John, which called forth our Lord’ s rebuke (Luke 9:51-56). Let us rather first test ourselves, and then in love warn others. He is ready to give the Holy Spirit--His purifying, guiding Fire to all who ask (Luke 11:13). Lastly, observe-- IV. Aaron’ s attitude of silent submission to the swift and appalling judgment with which his sons were visited. “ Aaron held his peace.” Think of the agony of the father’ s grief, yet not a word l He knew his sons’ great sin, and Jehovah’ s perfect justice. The silence of Aaron may also teach that our “ Great High Priest” could not intercede for any guilty of the sin He declared should “ not be forgiven” (Matthew 12:31-32; Mark 3:28-30): “ Blasphemy against the Holy Ghost,” to which the “ strange fire” seems to point. (Lady Beaujolois Dent.)Clerical apostasy and usurpation Many a pious heart has been saddened, and sickened almost unto death, over the calamities that have befallen the camp of the Lord in the shape of apostasies, false doctrine, unholy living, and reckless usurpation. Who among us that could not tell the story of many a heart-rending fall in the Church of God! More than once have I seen the man in affluent prosperity a great patron of the Church, prompt in his place in all the services of the sanctuary, and esteemed as one of Israel’ s elders; but when reverses and bankruptcy came I have seen him turn aside to walk in the ways of the ungodly, the forger, the counterfeiter, the robber, and even the ribald blasphemer. Many a time have I seen the poor man in his daily toil, seemingly walking humbly with his God, and attentive to the things that relate to heavenly treasures; but when the tide of fortune came and gave him riches, or advanced him to places of influence and distinction, he forgot his Church and pious associations, and drifted away into pride like Lucifer’ s, or into covetousness as niggardly as Shylock’ s. I have seen men of the loudest professions; yea, men ordained to stand as watchmen on Zion’ s walls, secretly dallying with the demon of vicious appetite, until they became the reeling sport of boys upon the street, the shame of their denomination, and the tenants of ignoble graves. And history tells again and again of men whose heads reached unto the clouds, who in an unguarded hour came down, like some tall pine of the forest which makes the wilderness howl in its fall; of impious hands touching the holy vessels of God’ s sanctuary; of false incense burned in the holy place, until the very lamps and stars were hid, and the very house of salvation made a den of robbery and death. (J. A. Seiss, D. D.)The sin of Nadab and Abihu These men were not at liberty to take each his own censer; there was a utensil provided for that action, and for any man to bring his own ironmongery to serve in such a cause was to insult the Spirit of the universe. This is how we stand to-day: every man bringing his censer--his own censer--which means the prostitution of personality, the loss of the commonwealth-spirit and of the recognition of the unity and completeness of the Church. There are men who spend their time in amending Providence: Nadab and Abihu represent two such men to-day. There are men who are always trying to naturalise the supernatural: this is what Nadab and Abihu did. They said in effect, “ This evil fire will do quite as well; build your life on reason; order all the ministry of your life by coherent and cumulative argument; drop the ancient words, and choose and set new words of your own; there is no supernatural: let us banish superstition and inaugurate the reign of reason.” Nadab and Abihu had a kind of church, but a church without the true God--an uninhabited shell, a mockery, a base irony--the baser because it was in a sense religious. There are men who substitute invention for commandment. This is what Nadab and Abihu did: they invented a new use of the common censer; they brought into new service common fire; they ventured to put incense thereon when only the pontiff of Israel was allowed to use such incense; they invented new Bibles, new laws, new churches, new methods; they were cursed with the spirit of extra independence and individuality, with the audacity of self-trust--not with its religious worship and adoration. This all occurs every day, and it occurs quite as rudely and violently in the current and flow of our own history. All this invention and all this deposition of God and of law comes just as swiftly after our conscious realisations of the Divine presence as this instance came swiftly upon the conscious benediction of God. “ There is but a step between me and death.” It would seem as if a universe might intervene between true prayer and the spirit of distrust and cursing yet not a hair’ s-breadth intervenes. A man on his knees is next to the worst self, namely, a man with clenched fists defying the heavens. (J. Parker, D. D.)A solemn judgment This judgment that fell upon the two sons of Aaron seems very severe. But notice that the high and dignified position they occupied made sin, in their case, far more grievous and calculated to do much more extensive mischief among Israel, than if it had been perpetrated by some one occupying a less conspicuous position in the state. Though sin is in itself always the same, yet, committed in the high places of the land by those who occupy in Church or in State lofty and responsible positions, it has an aggravation and an enormity that it has not when committed by those who occupy lowlier and obscurer spheres in the land. Not that the sin differs in its absolute and personal guilt, but that it differs in the influence it spreads around it. Evil in high places is very contagious--is seen by many, and imitated by more. And, in the next place, this was the commencement of a new economy. The commander of an army, or the commander of a flexor, must insist upon rigid discipline at the commencement of the military expedition, or of the sailing of the fleet; if he do not, the issue is disastrous to the soldiers and the sailors, as it will be injurious to great interests and painful to him. Therefore, at the commencement of a new economy, it was requisite that it should be seen that the least of God’ s laws may not be transgressed with impunity; and that the authority of God alone, struck upon the least and the loftiest, must be the great reason why there should be instant, unqualified, and undiluted obedience. (J. Cumming, D. D.)Speedy judgment If God had struck them with some leprosy in their forehead, as he did their aunt Miriam soon after, or with some palsy, or lingering consumption, the punishment had been grievous. But He, whose judgments are ever just, sometimes secret, saw fire the fittest revenge for a sin of fire; His own fire fittest to punish strange fire; a sudden judgment fit for a present and exemplary sin: He saw that if He had winked at this, His service had been exposed to profanation. It is wisdom in governors to take sin at the first bound, and so to revenge it that their punishment may be preventious. Speed of death is not always a judgment: suddenness as it is ever justly suspicable, so then certainly argues anger, when it finds us in an act of sin. Leisure of repentance is an argument of favour. When God gives a man law, it implies that He would not have judgment surprise him. (Bp. Hall.)God’ s orders must be carried out If the architect of a house had one plan, and the contractor had another, what conflicts would there be! How many walls would have to come down, how many doors and windows would need to be altered before the two could harmonise! Of the building of life God is the Architect, and man the contractor. It is for God to give the orders, and for us to carry them out. (H. W. Beecher.)No strange fire permitted There is only one way of obeying God, and that is by doing just as God tells us to do. Satan began the trial of improving on God’ s commandments in the Garden of Eden. Cain followed up the idea, and substituted the fruit of his own toil for the designated lamb, as a sinner’ s acceptable offering Each of these attempts proved a curse as well as a failure; and so it will be to the end of time. The sons of Aaron were consecrated priests when they offered other fire on God’ s altar than that which God had commanded. Saul was the anointed king over the Lord’ s people when he offered sheep and oxen contrary to the command of God. Both priest and king were punished of God for their disobedience in failing to worship God in God’ s commanded way. God is the same God to-day as then, His commands concerning worship are as binding now as four thousand years ago-binding on theological professors, preachers, and Bible-class teachers. It is not enough to proffer an offering to God in worship, you must worship Him according to His commandments, or you must take the consequences of your disobedience. It is important, then, that you know what is God’ s law concerning His day, His house, His Word, His worship. Your eternal interests hang on your fidelity in little things as well as in great. (H. C. Trumbull.)Reverence in holy things Contrast with the conduct of Nadab and Abihu the reverence displayed by the young King Edward of England. One of his companions, wishing to aid him in his efforts to grasp something just beyond his reach, placed a large Bible for him to step on. “ No,” said Edward, stooping to lift the volume, “ I shall never tread on God’ s holy Word.” Possibly there was a touch of superstition here; but was not the spirit commendable? What is sacred is to be held as sacred. The meanest thief is the one who runs off with a church-collection; for he adds sacrilege to his other crime. Show how we may in a very real sense offer strange fire. Is there not something of irreverence in the chipped coins and torn bills that find their way into the contribution-box? Custom may make us treat sacred things with levity. Luther tells us that he knew priests whose sacred office had become a mere form, and who, instead of repeating the proper formula in the consecration of the bread and wine, mumbled irreverently, “ Bread thou art, and bread thou wilt remain;-wine thou art, and wine thou wilt remain.” Has our church-going degenerated into a meaningless form? (American Sunday School Times.) Leviticus 10:3 Aaron held his peace. Aaron; or, the disturbing and tranquilising influences of life I. The disturbing influences. Physical sufferings, secular anxieties, social grievances, moral remorse, heart bereavements. To the last of these Aaron was now the victim.1. He has lost two sons. A double trial. 2. He had lost two sons after they had reached maturity. 3. After they had entered upon the most important and honourable office in life. What a disappointment! 4. In the most sudden way. 5. With no hope for their future blessedness. They were struck down by offended justice, without a moment for repentance. II. The tranquilising influences of human life. “ He held his peace.”1. There are three kinds of calming influences that are resorted to by men under trial--the carnal, the stoical, and the Christian. 2. The last of these is the only true tranquilising force. It contains at least four doctrines that tend to pacify the human spirit under the most trying circumstances of life. (1) That all who have implicit confidence in Christ as the Mediator are reconciled to God and delivered from condemnation. (2) That every disturbing event takes place under the superintendence of God. (3) That God has an absolute right to dispose of all things as He thinks fit. (4) That the most painful events to the good are short, and may be rendered subservient to their highest interest. They deepen the sense of our individuality by detaching us from society and making us in our sufferings feel our loneliness; they impress us with the unsatisfactoriness of all things pertaining to this material life. Southey has, with great poetic beauty, described how the calamities of life afflict the pious soul: they are only as clouds passing over the moon, making the queen of night appear more majestic in her march. (Homilist.)Silence in affliction I. Even a child of God may be exercised with sore trials and afflictions, that may lie very heavy upon him. (Psalms 38:2; Job 9:17). And what wonder, if the children of God meet with trials upon earth, where they were never promised, nor could rationally expect their rest? What wonder, seeing they so often sin, and procure the evils under which they groan? All this is consistent with the love of a father, and our relation to him. II. What is implied in being silent under the trials God sees fit at any time to exercise us with?1. A deep sense of God’ s hand in what we suffer. This was the ground of David’ s silence: “ I was dumb, and I opened not my mouth, because Thou didst it” (Psalms 39:9). And Hezekiah, mourning, directs his eye to God and heaven. “ What shall I say? He hath both spoken unto me, and Himself hath done it” (Isaiah 38:15). 2. It includes a subscribing to God’ s justice in all His dealings with us, and that whatever He takes from us or lays upon us, we dare not to conclude the worse of Him in our thoughts or to open our mouths against Him. Thus being silent is opposed to self-justification, as being convinced that He hath punished us less than our iniquities deserve. 3. It includes a resigning ourselves to God, as having the most unquestionable dominion over us, and right to do with us and ours as seems good in His sight (Job 3:12). 4. It includes resting in His pleasure, as that which is wisest and best; in opposition to murmuring and impatience, inward frets and discomposure of soul. III. What considerations may help to work the soul of a child of God into so desirable a frame, as to be mute when God’ s afflicting hand may be most pressing upon him. The reasonableness of this frame may appear--1. From God’ s unquestionable right to dispose of us and ours as He pleases. When it is His will which is done upon us, His sovereignty should teach His creatures to be silent (Romans 9:21-22). 2. It should teach us to be silent in whatever instance God afflicts; as it is He that continues to us many other mercies, which have been all forfeited, and which might have been as justly removed as those He has taken away. 3. We ought to be silent under what God will have us suffer, as considering we have many ways sinned and offended against Him (Job 40:4-5). 4. We have reason to be silent, as considering that all God’ s dispensations, how afflictive soever, are conducted by unerring wisdom to His own glory. And if God be glorified, why should we be dissatisfied? 5. The people of God have reason to be silent under every affliction He brings upon them, considering He hath made with them an everlasting covenant ordered in all things and sure, which is sufficient to be all their salvation and is all their desire (2 Samuel 23:5). Application:1. To be impatient under affliction is unbecoming a child of God, considered as a new creature. 2. To oppose our wills to the will of God is high presumption, and both provoking to God, and dangerous to ourselves (Isaiah 45:9). 3. It is contrary to our covenant engagements. When we yielded ourselves to God, did we not expressly agree that He should lead us to heaven, and that we would follow Him through what way He pleased to show us--through seas or wildernesses, or through any, even the roughest paths, so He brought us safe to the promised land. 4. Impatience under affliction is inconsistent with our own prayers. Submission to the will of God is, or ought to be, our daily request, and especially under such trials. 5. It would bring us under the charge of ingratitude to our best benefactor and friend. Has God heard my main prayer, and drawn me to Christ? Yet, if He lays His hand upon me in this or the other instance, shall I by my complaints drown all the remembrance of His former loving-kindness and grace? Moreover, what a slight should we put on the remaining everlasting rest, should we repine at present sufferings, which are so soon to issue in endless joy! (D. Wilcox). Silence under affliction I. What it is for the afflicted and bereaved to hold their peace under the correcting hand of God.1. It certainly implies, in the first place, that the afflicted and bereaved should not complain of the Divine conduct towards them. They have no ground to complain, because God takes nothing from them but what He has given them, and inflicts no more upon them than they deserve and He has a right to inflict. 2. For the afflicted to hold their peace implies that they not only cease to complain, but that they cease to think hard of God. It is much easier to suppress their verbal complaints than to suppress all their inward repinings under the correcting hand of God. 3. The only way in which the afflicted and bereaved can get rid of their inward murmuring thoughts is cordially to approve of the conduct of God in causing them to suffer their present afflictions and bereavements. Nothing can remove hatred of God but love to God. Nothing can remove opposition to God but submission to God. II. Why the afflicted and bereaved ought to hold their peace and silently submit to the correcting hand of God. This is their duty--1. Because they always deserve the bereavements which they are called to suffer. They are under the same obligations to submit silently and unreservedly under the frowns of God as to rejoice under His smiles. 2. The afflicted and bereaved ought to hold their peace and silently submit to the correcting hand of God because He has a right to afflict and bereave them whenever He sees it necessary to do it 3. It becomes the afflicted and bereaved to bow in silence to the sovereign will of God because He always afflicts and bereaves them at the proper time. It is well that God does not allow men to choose when He shall afflict them. He always knows the best time, and when He does afflict them they must know that He sees good reasons to afflict them at that time rather than any other. And since He sees good reasons for afflicting them at such a particular time they have no ground to complain but ought silently to submit to His unerring wisdom, whether they are high or low, or whether they are young or old. 4. That men ought to hold their peace under the afflicting hand of God because He always afflicts them in the best way as well as at the best time. Improvement:1. It appears from the nature of silent submission under Divine corrections, that it must be highly pleasing to God. It is the very spirit which He requires them to feel and express while He lays His chastising hand upon them. He says to them, “ Be still, and know that I am God.” 2. It appears from the nature of sincere submission under trials and afflictions that insubmission is extremely criminal. When either saints or sinners complain under Divine corrections they practically say that He who has made them shall not reign over them. Can there be anything more displeasing to God? 3. It appears from the nature of true submission under afflictions that it is something different from stupidity. Stupidity consists in despising the chastenings of the Lord. Mankind are far more apt to be stupid than to be faint under afflictions and bereavements. They try to overlook the hand of God in them, and to consider them as mere accidents, or necessary evils, which could not be avoided and must be borne. Such stupidity under Divine corrections in the sinners in Zion God severely condemned. If afflictions do not remove stupidity they increase it; if they do not soften the heart they harden it; and if they do not produce submission they create obstinacy. But the afflicted are extremely apt to misconstrue the effect of their afflictions and to mistake stupidity for submission, and imagine that they feel resigned when they only feel stupid and insensible. 4. True submission is diametrically opposite to stupidity and is perfectly consistent with the keenest sensibility under the correcting hand of God. It becomes the bereaved to view their bereavements, as far as possible, in all their painful effects and consequences, that they may exercise a deep and unlimited submission to the Divine corrections. Though Aaron held his peace and refrained from speaking, yet he did not refrain from thinking. His mind was undoubtedly awake, and all his powers and faculties in vigorous exercise. There is much more danger of feeling too little than of feeling too much under Divine chastisements. 5. If the afflicted and bereaved ought to hold their peace under the chastising hand of God, then they ought to submit to the heaviest as well as to the lightest chastisements. 6. It appears from the nature of submission that it is easy for the afflicted and bereaved to determine whether they do or do not sincerely submit to the correcting hand of God. There is no medium between approving or disapproving His conduct in afflicting them. (N. Emmons, D. D.)The silence of Aaron An ancient philosopher has said, “ Light sorrows speak; great sorrows are silent.” The experience of the human heart, and of this life, where affliction has so many degrees and arrays itself in so many different shades, justifies this observation. The sacred poets of Israel, in this thought, had anticipated pagan wisdom (see Isaiah 47:5; Lamentations 2:12-13).1. The impressions and the conduct of Aaron cannot be usefully estimated without a knowledge of the event. 2. It is a test of humility to be silent in the bosom of an irreparable loss, of a profound affliction. 3. In the mute sorrow of Aaron, there is more than this wise humility; we must see there also acquiescence. 4. Lastly, it is just to recognise in the conduct of Aaron lowly and firm resignation. (A, Coquerel.)Aaron’ s silence in presence of God’ s judgment Doubtless Aaron looked somewhat heavily on this sad spectacle: it could not but appal him to see his two sons dead before him--dead in displeasure, dead suddenly, dead by the immediate hand of God. And now he could repent him of his new honour to see it succeed so ill with the sons of his loins; neither could he choose but see himself stricken in them. But his brother Moses, that had learned not to know either nephews or brother when they stood in his way to God, wisely turned his eyes from the dead carcases of his sons to his respect of the living God. My brother, this event is fearful, but just; these were thy sons, but they sinned; it was not for God, it is not for thee, to look so much who they were, as what they did. If they have profaned God and themselves, can thy natural affection so miscarry thee that thou couldst wish their impunity with the blemish of thy Maker? Show now whether thou more lovest God or thy sons. Showy whether thou be a better father or a son. Aaron, weighing these things, holds his peace, not out of an amazement or sullenness, but out of patient and humble submission; and seeing God’ s pleasure, and their desert, is content to forget that he had sons. He might have had a silent tongue, and a clamorous heart. There is no voice louder in the ears of God, than a speechless repining of the soul. There is no greater proof of grace, than to smart patiently, and humbly and contentedly to rest the heart in the justice and wisdom of God’ s proceeding. (Bp. Hall.)Divine judgment and domestic ties Serious people sometimes wonder how it shall be at the last day--how godly parents shall be able to bear the sight of their Christless children given over to everlasting death; whether the knowledge or sight of near and beloved relatives in perdition will not interrupt and destroy the peace Of heaven. But, if such persons would reason upon the subject from a standpoint higher than the mere sympathies of nature, they would have less trouble concerning it. Aaron looking upon his slain sons, is a picture of how it shall be. When God’ s ultimate judgments shall go into effect, their justice shall be so conspicuous, and the goodness and glory of God in them shall be so luminous and manifest, that it will not be in the power of any ransomed soul to think of demurring, or indulging one tearful regret. When we come to see things in the light of heaven, every enemy of God will appear so essentially an enemy to ourselves and our peace, that, however otherwise related to us, we will be glad to see them shut up in the dreadful prison-house for ever and for ever. What are domestic ties and sympathies in comparison with the glorious will of our blessed Lord? Jesus says, “ He that loveth father or mother more than Me, is not worthy of Me: and he that loveth son or daughter more than Me, is not worthy of Me.” Every saint is fully wrapped up in the righteousness, wisdom, and goodness of his Lord. Everything that God does carries the heart of the ransomed ones so completely with it, and so overwhelms and swallows up all other affections, that they are as utter nothing. Nadab and Abihu may die for ever under Aaron’ s very eyes, and yet God’ s honour and glory in it leave him not a tear to shed, and not a word of lamentation to utter. (J. A. Seiss, D. D.)The silence of Aaron’ s sorrow I. The poignant character of Aaron’ s sorrow. The blow came and smote--1. His patriotism--he would feel that Israel as a nation was disgraced. 2. His piety--religion was dishonoured and God insulted. 3. His paternity. (1) It is a great grief for parents to watch their children die when they have seen the end approaching, but in Aaron’ s case tile bereavement was sudden. (2) It is a great grief for parents to surrender their children even when they feel sure they die in the Lord, but, in Aaron’ s case, his sons died under the frown of the Lord, and concerning their future he could have no sure and certain hope. To lose two sons under such circumstances was sorrow of the most poignant kind. II. The patient conduct of Aaron under such sorrow. (F. W. Brown.)God glorified before the people If I so hold a mirror that I cause it to reflect on your dazzled vision the brilliant rays of the sun, that mirror adds nothing to the lustre of the grand orb of day; it only directs the light towards you. If I write to you in most glowing and graphic terms concerning my bosom friend, I do not thereby increase his well-known talents and virtues. I simply beget in your mind, or foster, feelings of admiration, respect or love. So when you and I praise God, we do not, we cannot, augment His essential glory. It is impossible for us finite and dependent creatures to add anything to the infinite love, wisdom, and power of the Divine One. But we can elevate Him in our own estimation, increase our own comfort, stimulate our own spiritual life, and intensify the affection which others entertain for Him. (J. H. Hitehen, D. D.)The stillness of intense emotion As I have felt a tear drop from a cloudless sky, and wondered whence it could come, so have I seen a fair countenance full of openness, serenity, and majesty, and the large still tear standing in the eye. Yet no single muscle was distorted; it seemed to me like the stillness of intense emotion, like the sorrow of goodness, like a broken heart at peace with its own woe; as though one, whose hopes of earthly bliss had all vanished, were comforted from within by the presence and assurance of Holy Love, saying, “ It is well, peace be unto thee.” (John Pulsford, D. D.)The broken heart is like a broken harp The broken heart is like a broken harp. The harp is either absolutely silent, or sends forth discordant sounds. Human grief is so deep that it is either speechless or gives expression to bitter complaints and hard thoughts. Whatever human ministries may accomplish by way of modifying it, they do not heal. Here is the superiority of Christ Jesus in His treatment. He “ heals” the broken-hearted. Service for God not to be interrupted by adversity A certain heathen making an oration, as he was sacrificing to his god, in the midst of his devotion, word was brought him that his only son was dead: whereat being nothing at all moved, he made this answer, “ I did not get him to live for ever;” and so went on with his business. Thus when we are entering into the sight of God’ s favour, it may so please Him to try us by afflictions; there may news come of a ship wrecked at sea, of a chapman broke in the country, of the death of friends and allies, &c. Yet ought we not for all this to leave off our course in the service of Him, but rather whatsoever comes cross, make it as it were a parenthesis, an ornament, not a hindrance, in our progress to heaven. (J. Spencer.)Undisturbed service Valerius Maximus tells a story of a young nobleman, that attended upon Alexander, while he was sacrificing; this nobleman held his censer for incense, and in the holding of it, there fell a coal of fire upon his flesh, and burned it so as the very scent of it was in the nostrils of all that were about him; and because he would not disturb Alexander in his service, he resolutely did not stir to put off the fire from him, but held still the censer. If heathens made such ado, in sacrificing to their idol gods, that they would mind it so as no disturbance must be made, whatsoever they endured: what care should we then have of ourselves, when we come to worship the High God? Oh that we could mind the duties of God’ s worship, as matters of high concernment, as things of greatest consequence, that so we might learn to sanctify the name of our God in the performance of duty more than ever we have done. (J. Spencer.)Over-tenderness to the criminal Uncover not your heads, neither rend your clothes. There is such a thing as sinning through over-tenderness of feeling; and unless we are on the “ watch just here, we shall fail of being both just and merciful in our sympathies and in our conduct. When a great crime is committed, it is not a wise exhibit of tender feelings to dwell upon the peculiar temptations, and the peculiar weaknesses, and the unfortunate early disadvantages of the brutal criminal, to a forgetfulness of the sufferings of his innocent victims, and of the wretchedness which his crime has brought into one home and another. It is not that we are to take vengeance into our own hands; but that we are to refrain from mourning over the execution of justice. It is a sinful as well as a sickly sentimentalism which gives its tears to the criminal class in the community, instead of to those who are wronged through crime. The prevalence of this sentimentalism is one of the stimulating causes of crime. There is need of the re-echoing of the words of God to His people over the displays of His justice, “ Uncover not your heads, neither rend your clothes” [in mourning over the evil-doers] “ but let . . . the whole house of Israel bewail the burning which the Lord hath kindled.” Let the crime be mourned over, but not the criminal--as a criminal. (H. C. Trumbull.)“ For the anointing oil of the Lord is upon you” That oil must separate between you and the appearance of unbelief; that oil is a restraint as well as an inspiration. Is it not so now, varying the terms and the relations of things? If we could enter into the spirit of that restriction, what different men we should be I The name of your country is upon you: dishonour it not. A venerable name, never associated with meanness, cowardice, corruption, or fear of man. Rise to the dignity of the signature which is upon you. When you flee, the enemy will say your country has fled; when you play the coward, the enemy will say the throne has tottered and the sovereign has succumbed. The holy vow is upon you. You said you would be better and do better. You punctuated the vow with hot tears; your emphasis was quite an unfamiliar tone, so much so that we wondered at the poignancy of your utterance, and felt in very deed that you were speaking the heart’ s truth. Remember that vow. The vow of the Lord is upon you. If you stoop, it will not be condescension, it will be base prostration; if you palter with the reality of language, it will not be ability in the use of words, it will be the profanation of the medium which God has established for the conveyance and the interchange of truth. The exalted position is yours. You are the head of a family: if you go wrong, the whole family will suffer to the second and third and fourth generations. You are known and trusted in business: if you be found mean, untrustworthy, faithless, deceitful, the whole city will feel the anguish of a pang, for you were regarded as a trustee of its honour and its reputation. The anointing oil is upon you in some form or in some way. The name of Christ is upon us all. We cannot get rid of it. In this way or in that we have all to do with Christ, with His name, His honour, His cross, His crown. (J. Parker, D. D.) Leviticus 10:9-11 Do not drink wine.Help to temperance Combine with this verse Jeremiah 35:6; Ephesians 5:18; 1 Thessalonians 5:7. Intemperance, one of the giant evils of the land, is self-imposed. This is its saddest feature. All the evils connected with it might be swept away if men so willed. I. The natural. Use no intoxicants; and thus never acquire a passion for them. II. The medical. Some treat drunkenness as a disease; and by medicine seek to destroy the appetite for alcohol. III. The sanitary. Asylums for inebriates have been opened, which combine physical and moral means to effect a cure; and with success. IV. The legal. Its object is to control or arrest the evil; and by prohibition of its manufacture and sale, to remove it from the land. V. The voluntary. This involves the pledge and membership in societies banded together for mutual help and safety. Earnest work for others is a good preventative, so long as it is actively continued. VI. The spiritual. Grace, wherever received, casts out the demon of drink. VII. The philanthropic. Here is a reform in which to engage. The beneficent change in public sentiment demands devout thankfulness, and is prophetic of what shall be achieved. (Lewis O. Thompson.)Abstinence recommended It is one of the attractions of a glass of wine to those who like it, that it gives a different colour to everything the drinker looks at, just as soon as it has any effect at all. If there were no effect from wine-drinking, there would be no temptation to drink wine. But so soon as the wine takes hold of the brain, the brain takes hold with a new grip of everything it thinks of. Memory is keener, anticipation is brighter, and the present is a great deal livelier. Everybody in sight or in thought looks brighter, too. This isn’ t so bad a world as it seemed an hour ago! “ When the wine is in, the wit is out.” What does a man under the influence of champagne know of sharp distinctions in morals, or in social life, or in logic? The inspired teacher was never more clearly inspired than when that teacher wrote, “ It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink; lest they drink and forget the law, and pervert the judgment of any of the afflicted.” And it was God Himself who insisted that priests should let wine and strong drink alone, lest they should fail to know the difference between holy and unholy, clean and unclean, and lest they should be unable to teach the truth aright. If you want to know what is right, and to do what is right, and to be able to teach others to know and do right, do you let wine and strong drink alone--before you go to church, and after you come back from church. What is good enough for a king, and safe enough for a priest, can wisely be your choice wherever you are. (H. C. Trumbull.)Excitement to be avoided by ministers The effect of wine is to excite nature, and all natural excitement hinders that calm, well-balanced condition of soul which is essential to the proper discharge of the priestly office. The things which excite mere nature are manifold indeed--wealth, ambition, politics, the various objects of emulation around us in the world. All these things act, with exciting power, upon nature, and entirely unfit us for every department of priestly service. If the heart be swollen with feelings of pride, covetousness, or emulation, it is utterly impossible that the pure air of the sanctuary can be enjoyed, or the sacred functions of priestly ministry discharged. If we are not keeping our priestly garments unspotted, and if we are not keeping ourselves free from all that would excite nature, we shall, assuredly, break down. The priest must keep his heart with all diligence, else the Levite will fail, and the warrior will be defeated. It is, let me repeat it, the business of each one to be fully aware of what it is that to him proves to be “ wine and strong drink” --what it is that produces excitement--that blunts his spiritual perception, or dims his priestly vision. It may be an auction-mart, a cattle-show, a newspaper. It may be the merest trifle. But no matter what it is, if it tends to excite, it will disqualify us for priestly ministry; and if we are disqualified as priests, we are unfit for everything, inasmuch as our success in every department and in every sphere must ever depend upon our cultivating a spirit of worship. (C. H. Mackintosh.)Testimony of a clergyman as to the value of total abstinence The Rev. S. Hooke, vicar of Clopton, Woodbridge, offers the following testimony:--“ As there are so many of my clerical brethren who are doubtful if they could carry on their arduous labours if they abstained from alcoholic drinks, I write my experience of the last seven years, during which time I have been an abstainer. I believe I can do treble the amount of work without the use of these drinks than with them. At first I doubted if I could, and it was with trembling hand that I signed the pledge of the C.E.T.S. But I thank God from the depth of my heart that I took that step, for I am certain that I have been able to do more real good by my advocacy of total abstinence than I did before. On looking through my diary of last year I find I have preached a hundred and seventy-five times, given forty-four temperance lectures, ninety-five gospel addresses and cottage lectures, besides travelling nearly four thousand miles. Included in the above are the sermons and addresses I delivered at two Church Missions of ten days each. I am thankful to say I enjoy robust health, which I am confident is the result, in part, at least, of total abstinence. I am sure the happiness and joy of doing good to our fallen brothers and sisters more than compensates for the loss of a trifling gratification.” The value of abstinence It was Dr. Hook’ s boast that for more than thirty years he had “ laboured in the manufacturing districts, not for the working classes, but with them, in the measures desired by themselves for the improvement of their class, and having for their object the formation of habits of temperance and prudence; and especially that he had worked with them in the cause of rational recreation and education.” It was with a view to aid this wide and general step in the education of the masses that, late in life, he joined the temperance movement, and became a pledged teetotaler. He used to tell the story of his change in this direction in the following way:--“ I had in my parish at Leeds a man who earned 18s. a week; out of this he used to give 7s. to his wife, and to spend the rest in drink; but for all that, he was a good sort of man. I went to him and said, ‘ Now, suppose you abstain altogether for six months.’ ‘ Well, if I do, will you, sir?’ was his reply. ‘ Yes,’ I said, ‘ I will.’ ‘ What,’ said he, ‘ from beer, from spirits, and from wine?’ ‘ Yes. And how shall I know if you keep your promise?’ ‘ Why, sir, you ask my “ missus,” and I’ ll ask yourn.’ It was agreed between us for six months at first, and afterwards we renewed the promise. He never resumed the bad habit that he had left off; and he is now a prosperous and happy man in business at St. Petersburg, and I am Dean of Chichester.” Total abstinence a safeguard in responsible positions On almost all boilers connected with engines there can be found a safety-valve. Whenever the boiler gets too full of steam and is in danger of bursting, this little valve opens and lets the steam out. No one has to watch it, for it opens of itself. There was once a man who wanted to travel on a certain steamboat. He went to the boat and examined the machinery, but he found that there was not an efficient safety-valve on the boiler, so he said to the captain, “ I won’ t go on your boat, captain. You haven’ t a proper safety-valve, and I am afraid the boat may be blown up without it.” “ Come down with me to the engine-room,” said the captain, “ and I will show you the best safety-valve in the world.” When they reached the engine-room the captain went up to the engineer, and laying his hand on his shoulder, said, “ There, sir, is my safety-valve, the best to be found anywhere--a man who never drinks anything but cold water.” “ You are right, captain; I want no better safety-valve than that. I will go on this boat.” He knew that the engineer would always watch the machinery, and if anything went wrong he would know it instantly. Only a sober man ought to be trusted in such a responsible position; and when boats have such engineers they have the best safety-valves in the world. Leviticus 10:16-20 Wherefore have ye not eaten the sin offering? Consideration for neglected duty Part of this goat being a sin offering, should have been eaten--I mean the shoulder and breast allotted to the priest--but it was all burned contrary to the law, for which Moses was justly offended, having seen so lately God’ s wrath upon the other fault. The answer of Aaron you have in Leviticus 10:19, in effect and sense as if he should have said, “ I confess and acknowledge the ordinance of God is to be kept, and we are to eat with joy of the parts allotted unto us of the sacrifice for sin; the blood was not brought into the Tabernacle of the testimony. But how could I eat with joy in so heavy and woful a case of my children? Compelled, therefore, with the greatness of my grief, I did what I did,” &c. At which answer, saith our chapter, Moses was content, so bearing with his infirmity, considering his great sorrow, but not leaving an example to forgive them that maliciously transgress the commandment of God. And as Moses is said to have stayed his anger, so you see the Lord Himself did, not punishing again this fault. It layeth open unto us the great kindness of our gracious God, of whom the psalm saith, “ He is full of compassion and mercy, long suffering and of great goodness. He will not always be chiding, neither keepeth He His anger for ever. He dealeth not with us after our sins, neither rewardeth us according to our wickedness,” &c. Secondly, you may see here how these ceremonial laws gave place to necessity, as David also in necessity did eat the shewbread, which was otherwise unlawful for him to do; and Hezekiah admitted to the Passover those that were not cleansed. But for moral laws there is no dispensation for corporal necessity, but a constant course must be held in obeying them. For it is not necessary that I should live; but it is ever necessary that I should live righteously. Lastly, in that Moses admitted a reasonable excuse, we may learn to abhor pride and to do the like; pride, I say, which scorneth to hear what may be said against the conceit we have once harboured. A modest man or woman doth not thus; but even for his servant or his maid holy Job had an ear, and did not despise their judgment, their complaint, or grief, when they thought themselves evil entreated by him. The example of God Himself is instead of a thousand, who both heard and accepted of Abimelech his excuse for taking away Abraham’ s wife, “ I know,” saith He, “ that thou didst it even with an upright mind, and therefore I kept thee also that thou shouldest not sin against Me,” &c. Shall the Lord be thus sweet, and we so dogged, so churlish, so stern and sour, that no excuse may serve for a thing done amiss if once we have taken notice of it? Beware, beware, and remember your own frailty well. A stubborn frowardness hath hurt many, sweet gentleness and courtesy never any; but though wicked men were unthankful, yet our gracious God was pleased. (Bp. Babington.)Such things have befallen me. The afflictions which befall the servants of God I. That sore afflictions sometimes befall the servants of God.1. The death of two sons by one stroke. 2. The distressing character of their death. 3. The prohibition of any expression of grief. II. That under the pressure of sore afflictions the servants of God are required to attend to religious duties.1. The obligatoriness of such duties is not annulled by trial. Trust in God, and prayer and praise to him, are binding in sickness as in health, in sorrow as m joy. So are all religious duties. 2. The need of the help which attention to such duties affords is not diminished by trial, but rather increased. III. That under the pressure of sore afflictions the mind and heart of the servants of God often seem unequal to a proper discharge of religious duties. On the day when this calamity befell them, Aaron and his surviving sons did not accurately discharge their sacred duties. It was expressly commanded that the flesh of those sin offerings, the blood of which was not carried into the Tabernacle of the congregation, should be eaten by the officiating priests (Leviticus 6:24-30). Instead of doing this, Aaron and his sons burnt the flesh of the sinoffering (Leviticus 10:16-18). The error may be viewed as--1. An oversight caused by the things which had befallen them. In great griefs the heart seems dead to every feeling but the predominant one, and the mind seems incapable of sustained attention to anything except what is related to its griefs. Meditation upon the holy Scriptures, prayer, spiritual aspirations, communion with God--these seem impossible to the sorrow-stricken soul. Needing them so urgently, yet the soul seems unable properly to attend to them. 2. Intentional because of felt unfitness to eat of the “ most holy” flesh. This seems to receive most support from the words following the text: “ Such things have befallen me, and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?” The bereaved father seems to have been not only sorrowful, but deeply awed and humbled by the things which had befallen him, and to have felt that if he had eaten the “ most holy” flesh in such a frame of mind it would not have been acceptable to God. His case reminds us of some who absent themselves from the sacrament of the Lord’ s supper because of a sincere feeling of unworthiness. But let such persons remember that Aaron’ s sense of unworthiness did not disqualify him for eating the flesh of the sin-offering; he rather erred in not doing so. IV. That when the mind and heart of the suffering servants of god seem thus unfitted for religious duties, God does not account such unfitness as sin. When Moses heard the apology of Aaron “ he was content” ; and we are warranted in regarding his “ content” as an evidence that God also was satisfied with the reason assigned by the high priest for his deviation from the line of duty. Surely the Lord knew the intense anguish which His servant was suffering, and regarded him with deepest, tenderest pity. “ The Lord is very pitiful, and of tender mercy.” Here is consolation for the sorrow-stricken soul. If in the day of your sore afflictions you seem to have no heart for worship, your efforts to pray end in what seems to you to be utter failure, and religious thought and emotion seem to have entirely departed from you, remember the touching words of Aaron in his great calamity, “ Such things have befallen me” ; remember also those other words, “ And when Moses heard that, he was content.” (W. Jones.)The vicissitudes of life Observe here again with yourself the strange and admirable change of these worldly matters in the turn, as we say, of a hand. For but yesterday, as it were, Aaron and these sons of his had a famous and glorious consecration into the greatest and highest dignity upon earth, nothing under the sun being more glorious than that priesthood in those days. And how may you think his heart rejoiced to see, not only himself, but his children (which parents often love more than themselves), so blessed and honoured? But, O change! how sudden and fearful! O fickle, fading comfort, that man taketh hold of in this world, whatsoever it be, if worldly! These sons so lately exalted and honoured to their old father’ s sweet and great joy, now lie destroyed before his face, to his extreme and twitching torment. And how? Not by any ordinary and accustomed death, but by fire from heaven, a sore and dreadful judgment. For what also? Even for breach of commanded duty by the Lord, all which doubled and trebled the father’ s sorrow. As it did in David when his son Absalom died not a usual death, and in rebellion and disobedience against his king and father. You remember his passion then uttered: “ 0 my son Absalom, my son, my son Absalom; would God I had died for thee, O Absalom, my son my son.” He considered the cause wherein he died, and the manner how he died; to a father so kind as David was, both of them full of woe and sorrow. Let never, therefore, any prosperity in this world puff us; for we little know what to-morrow may bring with it. The glass that glittereth most is soonest broken; the rankest corn is soonest laid; and the fullest bough with pleasant fruit is soonest slit, having more eyes upon it, and more stones east at it, than all the other boughs of the tree. Pleasant wine maketh wise men fools, and fools often stark mad. Milo’ s strong arm overthrew him, and Caesar his ambition. The one trusted too much to nature, and the other to fortune. As a spider’ s web, so is a man’ s greatness in this world soon wiped away with a little whisk. (Bp. Babington.)When Moses heard that, he was content.-- A contented law Some explanations carry their own conviction. We know the voice of honesty when we hear it; there is a frankness about it that can hardly be mistaken. But the meaning lies deeper; there can be no contentment in the presence of violated law. Where a law is violated wantonly, nature can have no rest; she says, “ I cannot sleep to-night.” Thank God she cannot! When she can forget her Maker, the end will have come in darkness, and there will in very deed, in spirit and effect, be no more any God. Law must be satisfied in one of two ways. Law can rest upon the ashes of Sodom and Gomorrah, saying, “ Judgment has been inflicted, righteousness has been vindicated, and the seal of condemnation has been attached to the testimony of evil” ; and mighty, imperial, inexorable law sits on the desolated cities--“ content.” That is not the way in which the Lord would bring about His own contentment; still, there is the law: fall upon this stone and be broken, or the stone will fall upon you and you will be ground to powder. The gospel is a savour of life unto life, or of death unto death. God would have law obeyed: all His ordinances carried out in simple obedience, every statute turned into conduct, every appointment represented in obedience and praise. Then the universe, faithful to her Creator, the stars never disloyal to their Creator-King--the whole creation will say--“ Content.” (J. Parker, D. D.). Leviticus 11:2-47 These are the beasts which ye shall eat.The clean and the unclean The Mosaic Law attached great importance to meats and drinks: the Christian religion attaches none. The Apostle Peter was shown, by the vision of a sheet let down from heaven, not only that all nations were now to receive the gospel message, but that all kinds of food were now clean, and that all the prohibitions which had formerly been laid upon them for legal purposes were now once for all withdrawn. A Christian may, if he pleases, put himself under restrictions as to these matters. You will remember that the Apostle Paul says, “ I know and am persuaded of the Lord Jesus that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean.” The doctrine of the New Testament is expressly laid down, “ Every creature of God is good and nothing to be refused, if it be received with thanksgiving.” And as for the practice enjoined upon believers, “ All things are lawful, but all things are not expedient.” The Levitical law enjoined many precepts as to meats and drinks; but those carnal ordinances were imposed until the time of reformation. I. It is our firm belief that these distinctions of meats were laid down on purpose to keep the Jews as a distinct people, and that herein they might be a type of the people of God, who are also, throughout all ages, to be a separate people--not of the world, even as Christ was not of the world.1. But you will ask of me in what respects are you to be distinguished? in a pure consistency always, in a vain eccentricity never. Not by any peculiarity in garments or language are you to be known. Heavenly realities within do not always need to be labelled outside, so that everybody may recognise you and say, “ There goes a saint.” There are other modes of being distinguished from the world than any of these. 2. We ought ever to be distinguished from the world in the great object of our life. As for worldly men, some of them are seeking wealth, others of them fame; some seek after comfort, others after pleasure. Subordinately you may seek after any of these, but your principal motive as a Christian should always be to live for Christ. 3. By your spirit, as well as your aim, you should likewise be distinguished. The spirit of, this world is often selfish; it is always a spirit that forgets God, that ignores the existence of a Creator in His own world. Now, your spirit should be one of unselfish devotion, a spirit always conscious of His presence, bowed down with the weight, or raised up with the cheer of Hagar’ s exclamation, “ Thou God seest me” : a spirit which watcheth humbly before God, and seeketh to know His will and to do it through the grace of God given to you. 4. Your maxims, too, and the rules which regulate you, should be very different from those of others. The believer reads things, not in man’ s light, in the obscurity of which so many blind bats are willing to fly, but he reads things in the sunlight of heaven. If a thing be right, though he lose by it, it is done; if it be wrong, though he should become as rich as Croesus by allowing it, he scorns the sin for his Master’ s sake. 5. The Christian should be separate in his actions. I would not give much for your religion unless it can be seen. I know some people’ s religion is heard of, but give me the man whose religion is seen. 6. A Christian is distinguished by his conversation. He will often trim a sentence where others would have made it far more luxuriant by a jest which was not altogether clean. Following Herbert’ s advice, “ He pares his apple--he would cleanly feed.” If he would have a jest, he picks the mitre, but leaves the sin; his conversation is not used to levity, but it ministereth grace unto the hearers. How shall I urge you to give more earnest heed to this holy separation? If we do not see to this matter we shall bring sorrow on our own souls; we shall lose all hope of honouring Christ, and we shall sooner or later bring a great disaster on the world. II. The distinction drawn between clean and unclean animals was, we think, intended by God to keep his people always conscious that they were in the neighbourhood of sin. It is all the prayer that is wanted--“ Lord, show me myself; Lord, show me Thyself; reveal sin and reveal a Saviour.” III. It was also intended to be a rule of discrmination by which we may judge who are clean and who are unclean-that is, who are saints and who are not. There are two tests, but they must both be united. The beast that was clean was to chew the cud: here is the inner life; every true-hearted man must know how to read, mark, learn, and inwardly digest the sacred Word. The man who does not feed upon gospel truth, and so feed upon it, too, that he knows the sweetness and relish of it, and seeks out its marrow and fatness, that man is no heir of heaven. You must know a Christian by his inwards, by that which supports his life and sustains his frame. But then the clean creatures were also known by their walk. The Jew at once discovered the unclean animal by its having an undivided hoof; but if the hoof was thoroughly divided, then it was clean, provided that it also chewed the end. So there must be in the true Christian a peculiar walk such as God requires. You cannot tell a man by either of these tests alone; you must have them both. But while you use them upon others, apply them to yourselves. What do you feed on? What is your habit of life? Do you chew the cud by meditation? When your soul feeds on the flesh and blood of Christ have you learned that His flesh is meat indeed, and that His blood is drink indeed? If so, it is well. What about your life? Are your conversation and your daily walk according to the description which is given in the Word of believers in Christ? If not, the first test will not stand alone. You may profess the faith within, but if you do not walk aright without, you belong to the unclean. On the other hand, you may walk aright without, but unless there is the chewing of the cud within, unless there is a real feeding upon precious truth in the heart, all the right walking in the world will not prove you to be a Christian. That holiness which is only outward is moral, not spiritual; it does not save the soul. That religion, on the other hand, which is only inward is but fancy; it cannot save the soul either. But the two together--the inward parts made capable of knowing the lusciousness, the sweetness, the fatness of Christ’ s truth, and the outward parts conformed to Christ’ s image and character--these conjoined point out the true and clean Christian with whom it is blessed to associate here, and for whom a better portion is prepared hereafter. (C. H. Spurgeon.)The clean and unclean Great surprise and wonder have been expressed by some learned men at the profound acquaintance with the animal kingdom exhibited in this chapter. Our greatest men of modern science have penetrated no deeper into natural history than the author of these laws. Leibnitz, and Buffon, and Cuvier, and Erxleben, and Humboldt, have been unable to make any material advances upon the classifications and distinctions, in the nature, habits, and qualities of animals, here given long before mere human science in these departments was born. And those may well wonder who allow no higher wisdom in these laws than that of mere man. The fact is, that these Mosaic institutes all have upon them such distinct traces of the hand and mind of God, that it becomes the height of folly to refer them to the mere ingenuity of man. I. I find in this chapter A system of wholesome dietetics. All the animals here pronounced clean are the most valuable, nutritious, and whole some of creatures for human food. It does not follow that none among those forbidden are good for food; but I wish to say that it is certain all the animals here called “ clean” are the best. II. A. second, and somewhat more direct aim of these arrangements, looked to the keeping of the hebrews entirely distinct from all other people. They were to be the light and truth-bearing nation among the families of man. They were elected to perpetuate a knowledge of the true God, and, by their peculiar training, to prepare the way for Christ and Christianity. To fulfil this mission they needed to be strongly fenced in and barricaded against the subtle inroads of idolatry. And it was, in part, to effect this segregation of the Jewish people that this system of religious dietetics was instituted, Nothing more effectual could be desired to keep one people distinct from another. It causes the difference between them to be ever present to the mind, touching, as it does, at so many points of social and every-day contact; and it is therefore far more powerful in its results, as a rule of distinction, than any difference in doctrine, worship, or morals, which men could entertain. Kitto says that when in Asia he had almost daily occasion to be convinced of the incalculable efficacy of such distinctions in keeping men apart from strangers. A Mahomedan, for instance, might be kind, liberal, indulgent; bat the recurrence of a meal, or any eating, threw him back upon his own distinctive practices and habits, reminding him that you were an unclean person, and that his own purity was endangered by contact with you. III. A still further and more direct intent of these religious dietetics was to train the understanding to the perception of moral distinctions--to engrave upon the mind an idea of holiness. Indeed, this was one of the leading objects of the entire ceremonial law. There are islands in the sea which would not exist but for the coral reefs upon which they rest; and so there would be no Christianity without these ceremonial regulations, which, by small beginnings, laid in the human mind the foundations upon which all our Christian convictions have been wrought out. Geologists tell us that the physical world is composed of various layers, one on the other, from a deep granite base up to the fertile mould which furnishes us food while we live and graves when we are dead. It is much the same in the moral and religious world. It has been brought forth by degrees. As there have been many geologic eras, so there have been various religious dispensations, each one furnishing the basis for the next succeeding. Each of these successive dispensations furnished a distinct stratum upon which the following one was built. The last could not exist without the first. Each one is a part of the grand whole. Connecting this chapter with the laws concerning offerings and priests, we can easily see how the whole would operate in begetting and establishing the idea of purity and holiness. Dividing off all animated nature into clean and unclean, some would be regarded as better and purer than others. Of this pure kind only could be taken for sacrifices. And even of the better kind only the purest and most spotless individuals were to be selected. The sacrificial victim would hence appear very widely separated from the common herd of living creatures, and very clean and good. A thoroughly cleansed and consecrated officer was then to take it in charge, and wash both it and himself before it could come upon the altar. And when the presentation was to be made to the Lord in the most Holy Place, only the pure blood, in a golden and consecrated bowl, could be brought, and even that with great fear and trembling. Thus, from the clean beast, and the cleaner priest, and the still further cleansing of both, and the most Holy Place, which could be approached only by so holy a personage with such sacred circumspection, the worshipper was taught the idea of holiness, the intense purity of his God, and the necessity of holiness in order to come into His favour. The fact is, that the religious world has derived its idea of moral purity from the Mosaic rights. It was part of their great office to teach mankind moral distinctions, and to open the human understanding and conscience to the idea of sanctity. IV. Connected with this, then, was the still further intent of these laws to give a picture of sin. We here have the finger of God, pointing out on the great map of living creation the natural and material symbols of depravity. The combined characteristics of the creatures here declared unclean furnish an exact exhibition of what sin is. They constitute a living mirror in which the sinner may look at himself.1. In the first place he is unclean, filthy, disagreeable, noxious. There may be some good qualities, as there were in many of the unclean creatures; but, upon the whole, he is unclean. Impurity is upon him. He is unfit for holy association, or to come acceptably before God. 2. In the next place he is brutish. His character is typified by the vile and noxious of living things. He was originally made but a little lower than the angels. And what are the effects of sin upon him in whom it reigns? It dethrones intellect, and makes it the slave of mere impulse, nullifies the deductions of wisdom, stifles and overrides the conscience, and makes the man the servant of lust, living only for selfish gratification, and following only the dictates of the baser nature. A brute is a thing bent downward. It goes upon its hands. Its face is towards the ground. And what is a slave of sin but one whose eyes have been diverted from heaven, and whose absorbing attention is directed to what is earthy? A brute is a creature destined to perish. Its spirit goeth downward. Its end is extinction. How like the sinner in his guilt I What hope has he for another world? But he is not only like what all brutes are in common, but also more or less like what the several kinds of unclean creatures are in particular. Sin is the ugliness and spitefulness of the camel; the burrowing, secretive, wily disposition of the coney, the rabbit, and the fox; the filthy sensuality of the hog; the stupid stubbornness of the ass; the voracious appetency of the dog, the wolf, the jackal, and hyena; the savage ferocity and bloodthirstiness of the tiger, the panther, and the lion; the sluggishness of the sloth; the prowling shyness and cruelty of the cat; and the base treachery and mischievousness of multitudes of unclean creatures that roam in darkness. It is the abominable thing which God hateth. It is of all things the most hideous, an uncleanness which cannot be expressed, a filthiness so intense that God cannot look upon it with the least degree of allowance. 3. But it is just as abundant as it is hateful. The unclean creatures are as numerous and abounding as they are base. The air is full of them; the earth is alive with them; the ocean teams with innumerable kinds of them. They cover every mountain, they crowd every plain. The crevices of the rocks are filled with them; the deserts have them as numerous as sands. The trees of the forests are thick with them; every stream and fountain contains them. They move about every street; they play in every field. They are upon the most beautiful flowers, and crawl within the most guarded enclosures. They are in our houses; they come up upon our tables; they creep into our very beds. They are present in every climate. They may be seen at all seasons. They continue with all generations. And as these unclean things abound, so does sin abound; for they are God’ s natural types of sin. And looking at the appointments of this chapter as a mere remembrancer of sin, it seems to me very remarkable. How impressive the arrangement I All living nature, by a few simple words, at once transmuted into a thousand tongues to remind and warn of sin and uncleanness! I do not say that there is no good in the world. There are clean as well as unclean. There always have been good and piety in the earth, and some virtuous ones among the base. But, with all, there were more vile than clean. We have not escaped this uncleanness which has gone out over all the earth. (J. A. Seiss, D. D.)Minute enactments Many people have a notion that there is something unworthy, or, if I may not be misunderstood, undignified, in God descending to such paltry regulations, or, as they would call it, to little things. But may not this be proof of His presence? The truth is, I know not whether God is greatest when He wields and wheels the planets in their orbits, or when He clothes the lily with all its loveliness, and finds its daily food for the ephemeral insect that is born and perishes in a day. God’ s greatest glory is often in His ministry to the minutest things. We call them minute because, with considerable self-conceit, we make ourselves the standpoint from which we look at everything; that which is very much above ourselves we think very great, and that which is below ourselves we think very little; whereas the truth is that the microscope has revealed to man far more stupendous wonders in a drop of water than the telescope has revealed in the starry firmament above him; and we have more majestic footprints of infinite wisdom, beneficence, and power, and love, visible in an atom of dust than in the firmament above us. And, therefore, it was not unworthy of God, who ministers to His creatures the bread of life, to lay down what I may call these dietetic precepts, or such regulations for their nutriment as are given in this and parallel chapters. God wants man not only to be happy in heaven, but He wants him to be happy on earth; and He takes the way of making him happy by trying in these rubrics to show him that sin and disobedience to His Word are the spring of misery; that obedience to God’ s Word is the source of all true and lasting happiness. The classification that is made here is a most remarkable one. It is not wholly an arbitrary one; but evidently a distinction originally inherent in the animal economy. The distinctions that are drawn here have lasted till now, and are practically acted on. For instance, animals that are called graminivorous and ruminative, and that divide the hoof, are still found to be most wholesome for food. (J. Cumming, D. D.)Distinguishing the precious from the vile I. That God’ s people, the spiritual Israel, move in a scene of mingled good and evil.1. In the sphere of daily life we have contact with both. 2. Our contact with them entails the danger of contamination. 3. In such a defiling sphere our duty is to separate the precious from the vile. II. That in life’ s mingled scene the godly must exercise continual vigilance.1. We enter, by relationship with Christ, into a separated life. 2. Such a separated life must assert itself in habitual avoidance of prohibited things. 3. Minute distinctions are forced upon us by this principle of conduct. III. That by strictest adherence to divine directions sanctity of life should be maintained.1. Every godly soul is, to a degree, put in trust with the imparted sanctity. 2. Derived sanctity is no assurance against defilement if we forsake God’ s commands. (W. H. Jellie.)Lessons 1. All the creatures good in themselves. 2. Of the provident care of God toward both the souls and bodies of men. 3. God no respecter of persons (Leviticus 11:3). 4. Of the difference of sins, and divers degrees of spiritual uncleanness. 5. The doctrine may be good, though the doctors and teachers are evil. 6. Holiness the end of the precepts of the law (Leviticus 11:44). 7. The virtue of the sacraments depends not on the worthiness of the minister. (A. Willet, D. D.)Types of manhood 1. Of meditating in the Word of God. Whereas the chewing of the cud was one mark to know a clean beast by: hereby is understood that we should meditate, and, as it were, ruminate on the Word of God (Psalms 1:1-2). 2. To the knowledge of the Word, to join practice. Besides chewing the cud, the clean beast was to divide the hoof. Men in their life should discern between good and evil works, and to their profession of the Word add the practice of a good life. 3. Of divers vices to be shunned, shadowed forth in the natural properties of some creatures. (1) Rich men in this world are compared to camels, and the cumbersome burden of their riches to the bunch on the camel’ s back. (2) The coney, which undermines and makes holes in the ground, is an emblem of crafty and deceitful men who entrap others by subtle wiles. (3) The timorous and fearful hare that is afraid of the least noise, is an image of carnal and faint-hearted men, who, in the day of trouble, know not which way to turn. (4) A swine, always rooting in the ground and wholly occupied in filling his belly, is a true image of worldly-minded men who despise heavenly treasure, and care only for the things of this life. (5) Whereas there are twenty several fowls counted unclean for meat, it is observed that most of them are such as live by rapine, feed on carrion, or delight in darkness: representing three sorts of unclean persons--covetous, oppressors, and extortioners. (6) The young eagle first picks out the eye of the carcase: denoting the guile and manner of false teachers and deceivers, that would take away the eye of knowledge and right judgment (Matthew 23:13). (7) The vulture lives altogether on carrion and dead carcases: representing those who wait for other men’ s death, and fraudulently suborn devised testaments. (8) The raven is unkind to his young ones, and forsakes his nest: a true type of such as embrace this present world, and leave the society of the saints, and the fellowship of the Church--Demas. (9) The ostrich signifies hypocrites; having wings, but flying not: so the hypocrite has the spirit of virtue, but not the power. (10) The owl, who sees in the night, but his eyes dazzle in the day, signifies worldly wise men, who in the matters of the world are quick-sighted enough, but blind in spiritual things (1 Corinthians 2:13). (11) The seagull, who lives and dives in the water, represents men given to pleasure (1 Peter 4:3-4). (12) They write of the pelican, that she nourishes and embraces her young ones, and with the kisses, as it were, of her bill, wounds and so kills them, and afterwards revives them with her own blood: a true resemblance of cockering parents, who make their children wantons, and spoil them through too much indulgence. (13) The swan is white without and fair to see, but her flesh is black and unwholesome. Hereby are described proud persons, that want inward substance, carrying outwardly goodly shows. (14) The stork, though much celebrated for her natural affection to her parents, yet is counted an unclean bird, because she feeds on unclean and poisonous meats--as serpents, snakes, and such like: betokening such men as have a show of some civil virtues, and yet have no delight in God’ s Word, the wholesome food of the soul. 4. Of the necessity of sanctification. 5. Of separating the clean from the unclean. (A. Willet, D. D.)Clean and unclean animals It is of much significance to note, in the first place, that a large part of the animals which are forbidden as food are unclean feeders. It is a well-ascertained fact that even the cleanest animal, if its ,food be unclean, becomes dangerous to health if its flesh be eaten. The flesh of a cow which has drunk water contaminated with typhoid germs, if eaten, especially if insufficiently cooked, may communicate typhoid fever to him who eats it. It is true, indeed, that not all animals that are prohibited are unclean in their food; but the fact remains that, on the other hand, among those which are allowed is to be found no animal whose ordinary habits of life, especially in respect of food, are unclean. But, in the second place, an animal which is not unclean in its habits may yet be dangerous for food, if it be, for any reason, specially liable to disease One of the greatest discoveries of modern science is the fact that a large number of diseases to which animals are liable are due to the presence of low forms of parasitic life. To such diseases those which are unclean in their feeding will be especially exposed, while none will perhaps be found wholly exempt. Another discovery of recent times, which has a no less important bearing on the question raised by this chapter, is the now ascertained fact that many of the parasitic diseases are common to both animals and men and may be communicated from the former to the latter. In the light of such facts as these, it is plain that an ideal dietary law would, as far as possible, exclude from human food all animals which, under given conditions, might be especially liable to these parasitic diseases, and which, if their flesh should be eaten, might thus become a frequent medium of communicating them to men. Now it is a most remarkable and significant fact that the tendency of the most recent investigations of this subject has been to show that the prohibitions and permissions of the Mosaic Law concerning food, as we have seen in this chapter, become apparently explicable in view of the above facts. Not to refer to other authorities, among the latest competent testimonies on this subject is that of Dr. Noel Gueneau de Mussy, in a paper presented to the Paris Academy of Medicine in 1885, in which he is quoted as saying: “ There is so close a connection between the thinking being and the living organism in man, so intimate a solidarity between moral and material interests, and the useful is so constantly and so necessarily in harmony with the good, that these two elements cannot be separated in hygiene . . . It is this combination which has exercised so great an influence on the preservation of the Israelites, despite the very unfavourable external circumstances in which they have been placed . . . The idea of parasitic and infectious maladies, which has conquered so great a position in modern pathology, appears to have greatly occupied the mind of Moses, and to have dominated all his hygienic rules. He excludes from Hebrew dietary animals particularly liable to parasites; and as it is in the blood that the germs or spores of infectious disease circulate, he orders that they must be drained of their blood before serving for food.” It may be added that upon this principle we may also easily explain, in a rational way, the very minute prescriptions of the law with regard to defilement by dead bodies. For immediately upon death begins a process of corruption which produces compounds not only obnoxious to the senses but actively poisonous in character; and what is of still more consequence to observe, in the case of all parasitic and infectious diseases, the energy of the infection is specially intensified when the infected person or animal dies. Hence the careful regulations as to cleansing of those persons or things which had been thus defiled by the dead: either by water, where practicable, or, where the thing could not be thus thoroughly cleansed, by burning the article with fire, the most certain of all disinfectants. But if this be indeed the principle which underlies this law of the clean and the unclean as here given, it will then be urged that since the Hebrews have observed this law with strictness for centuries, they ought to show the evidence of this in a marked immunity from sickness, as compared with other nations, and especially from diseases of an infectious character; and a consequent longevity superior to that of the Gentiles who pay no attention to these laws. Now it is the fact, and one which evidently furnishes another powerful argument for this interpretation, that this is exactly what we see. Even so long ago as the days when the plague was desolating Europe, the Jews so universally escaped infection that, by this their exemption, the popular suspicion was excited into fury, and they were accused of causing the fearful mortality among their Gentile neighbours by poisoning the wells and springs. In our own day, in the recent cholera epidemic in Italy, a correspondent of the Jewish Chronicle testifies that the Jews enjoyed almost absolute immunity, at least from fatal attack. Professor Hosmer says: “ Throughout the entire history of Israel,. the wisdom of the ancient lawgiver in these respects has been remarkably shown. In times of pestilence the Jews have suffered far less than others; as regards longevity and general health, they have in every age been noteworthy, and, at the present day, in the life-insurance offices, the life of a Jew is said to be worth much more than that of men of other stock.” (S. H. Kellogg, D. D.)Answers to objections respecting these regulations It is Very strange that it should have been objected to this view, that since the law declares the reason for these regulations to have been religious, therefore any supposed reference hereinto the principles of hygiene is by that fact excluded. For surely the obligation so to live as to conserve and promote the highest bodily health must be regarded, both from a natural, and a Biblical and Christian point of view, as being no less really a religious obligation than truthfulness or honesty. The central idea of the Levitical holiness was consecration unto God, as the Creator and Redeemer of Israel--consecration in the most unreserved sense, for the most perfect possible service. But the obligation to such a consecration, as the essence of a holy character, surely carried with it, by necessary consequence, then, as now, the obligation to maintain all the powers of mind and body also in the highest possible perfection. That, as regards the body, and, in no small degree, the mind as well, this involves the duty of the preservation of health, so far as in our power; and that this, again, is conditioned by the use of a proper diet, as one factor of prime importance, will be denied by no one. It may be asked, by way of further objection to this interpretation of these laws: Upon this understanding of the immediate purpose of these laws, how can we account for the selection of such test-marks of the clean and the unclean as the chewing of the cud, and the dividing of the hoof, or having scales and fins? What can the presence or absence of these peculiarities have to do with the greater or less freedom from parasitic disease of the animals included or excluded in the several classes? It may fairly be replied, that the object of the law was not to give accurately distributed categories of animals, scientifically arranged, according to hygienic principles, but was purely practical; namely, to secure, so far as possible, the observance by the whole people of such a dietary as in the land of Palestine would, on the whole, best tend to secure perfect bodily health. It may be objected, again, that according to recent researches, it appears that cattle, which occupy the foremost place in the permitted diet of the Hebrews, are found to be especially liable to tubercular disease, and capable, apparently, under certain conditions, of communicating it to those who feed upon their flesh. And it has been even urged that to this source is due a large part of the consumption which is responsible for so large part of our mortality. Two answers may be given. First, and most important, is the observation that we have as yet no statistics as to the prevalence of disease of this kind among cattle in Palestine; and that, presumably, if we may argue from the climatic conditions of its prevalence among men, it would be found far less frequently there among cattle than in Europe and America. Further, it must be remembered that, in the case even of clean cattle, the law very strictly provides elsewhere that the clean animal which is slain for food shall be absolutely free from disease; so that still we see here, no less than elsewhere, the hygienic principles ruling the dietary law. It will be perhaps objected, again, that if all this be true, then, since abstinence from unwholesome food is a moral duty, the law concerning clean and unclean meats should be of universal and perpetual obligation; whereas, in fact, it is explicitly abrogated in the New Testament, and is not held to be now binding on any one. But the abrogation of the law of Moses touching clean and unclean food can be easily explained, in perfect accord with all that has been said as to its nature and intent. In the first place, it is to be remembered that it is a fundamental characteristic of the New Testament law as contrasted with that of the Old, that on all points it leaves much more to the liberty of the individual, allowing him to act according to the exercise of an enlightened judgment, under the law of supreme love to the Lord, in many matters which, in the Old Testament day, were made a subject of specific regulation. But, aside from considerations of this kind, there is a specific reason why these laws of Moses concerning diet and defilement by dead bodies, if hygienic in character, should not have been made, in the New Testament, of universal obligation, however excellent they might be. For it is to be remembered that these laws were delivered for a people few in number, living in a small country, under certain definite climatic conditions. But it is well known that what is unwholesome for food it- one part of the world may be, and often is, necessary to the maintenance of health elsewhere. A class of animals which, under the climatic conditions of Palestine, may be specially liable to certain forms of parasitic disease, under different climatic conditions may be comparatively free from them. Abstinence from fat is commanded in the law of Moses (Leviticus 3:17), and great moderation in this matter is necessary to health in hot climates; but, on the contrary, to eat fat largely is necessary to life in the polar regions. From such facts as these it would follow, of necessity, that when the Church of God, as under the new dispensation, was now to become a world-wide organisation, still to have insisted on a dietetic law perfectly adapted only to Palestine would have been to defeat the physical object, and by consequence the moral end for which that law was given. Under these conditions, except a special law were to be given for each land and climate, there was and could be, if we have before us the true conception of the ground of these regulations, no alternative bat to abrogate the law. (S. H. Kellogg, D. D.)Bodily holiness It follows, as a present-day lesson of great moment, that the holiness which God requires has to do with the body as well as the soul, even with such commonplace matters as our eating and drinking. This is so, because the body is the instrument and organ of the soul, with which it must do all its work on earth for God, and because, as such, the body, no less than the soul, has been redeemed unto God by the blood of His Son. There is, therefore, no religion in neglecting the body and ignoring the requirements for its health, as ascetics have in all ages imagined. Neither is there religion in pampering, and thus abusing, the body, after the manner of the sensual in all ages. The principle which inspires this chapter is that which is expressed in 1 Corinthians 10:31. If, therefore, a man needlessly eats such things, or in such a manner as may be injurious to health, he sins, and has come short of the law of perfect holiness. No less needful is the lesson of this law to many who are at the opposite extreme. For as there are those who are so taken up with the soul and its health, that they ignore its relation to the body, and the bearing of bodily conditions upon character, so there are others who are so preoccupied with questions of bodily health, sanitation and hygiene, regarded merely as prudential measures, from an earthly point of view, that they forget that man has a soul as well as a body, and that such questions of sanitation and hygiene only find their proper place when it is recognised that health and perfection of the body are not to be sought merely that man may become a more perfect animal, but in order that thus, with a sound mind in a sound body, he may the more perfectly serve the Lord in the life of holiness to which we are called. (S. H. Kellogg, D. D.)Apologetic value of this law The question will at once come up in every reflecting mind: Whence came this law? Could it have been merely an invention of crafty Jewish priests? Or is it possible to account for it as the product merely of the mind of Moses? It appears to have been ordered with respect to certain facts, especially regarding various invisible forms of noxious parasitic life, in their bearing on the causation and propagation of disease--facts which, even now, are but just appearing within the horizon of modern science. Is it probable that Moses knew about these things three thousand years ago? Certainly, the more we study the matter the more we must feel that this is not to be supposed. It is common, indeed, to explain much that seems very wise in the law of Moses by referring to the fact that he was a highly educated man, “ instructed in all the wisdom of the Egyptians.” But it is just this fact of his Egyptian education that makes it in the last degree improbable that he should have derived the ideas of this law from Egypt. Could he have taken his ideas with regard, for instance, to defilement by the dead, from a system of education which taught the contrary, and which, so far from regarding those who had to do with the dead as unclean, held them especially sacred? And so with regard to the dietetic laws: these are not the laws of Egypt; nor have we any evidence that those were determined, like these Hebrew laws, by such scientific facts as we have referred to. Whence had this man this unique wisdom three thousand years in advance of his times? The secret will be found, not in the court of Pharaoh, but in the holy tent of meeting: it is all explained if we but assume that which is written in the first verse of this chapter is true: “ The Lord spake unto Moses and unto Aaron:” (S. H. Kellogg, D. D.)The clean and the unclean Here we find Jehovah entering, in most marvellous detail, into a description of beasts, birds, fishes, and reptiles, and furnishing His people with various marks by which they were to know what was clean and what was unclean. With regard to beasts, two things were essential to render them clean--they should chew the cud and divide the hoof. We pass on to the consideration of that which the Levitical ceremonial taught with respect to “ all that are in the waters.” Here, again, we find the double mark (Leviticus 11:9-10). Two things were necessary to render a fish ceremonially clean, namely, “ fins and scales,” which, obviously, set forth a certain fitness for the sphere and element in which the creature had to move. But, doubtless, there was more than this. If a fish needs a “ fin” to enable him to move through the water, and “ scales” to resist the action thereof, so does the believer need that spiritual capacity which enables him to move onward through the scene with which he is surrounded, and, at the same time, to resist its influence--to prevent its penetrating--to keep it out. These are precious qualities. From Leviticus 11:13 to Leviticus 11:24 of our chapter we have the law with respect to birds. All of the carnivorous kind, that is, all that fed on flesh, were unclean. The omnivorous, or those who could eat anything, were unclean. All those which, though furnished with power to soar into the heavens, would, nevertheless, grovel upon the earth, were unclean. As to the latter class, there were some exceptional cases (Leviticus 11:21-22); but the general rule, the fixed principle, the standing ordinance, was as distinct as possible; “ all fowls that creep, going upon all fours, shall be an abomination unto you” (Leviticus 11:20). All this is very simple in its instruction to us. Those fowls that could feed upon flesh; those that could swallow anything or everything; and all grovelling fowls were to be unclean to the Israel of God, because so pronounced by the God of Israel; nor can the spiritual mind have any difficulty in discerning the fitness of such an ordinance. We can not only trace in the habits of the above three classes of fowl the just ground of their being pronounced unclean; but we can also see in the striking exhibition of that, in nature, which is to be strenuously guarded against by every true Christian. Such an one is called to refuse everything of a carnal nature. Moreover, he cannot feed promiscuously upon everything that comes before him. He must “ try the things that differ.” Finally, he must use his wings--rise on the pinions of faith, and find his place in the celestial sphere to which he belongs. As to “ creeping things” (see Leviticus 11:41). How wonderful to think of the condescending grace of Jehovah! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss as to the most trivial affair. The priest’ s guide-book contained the most ample instructions as to everything. He desired to keep His people free from the defilement consequent upon touching, tasting, or handling aught that was unclean. They were not their own, and hence they were not to do as they pleased. (C. H. Mackintosh.)The right use of things We are easily led in the direction of our preferences. All the animals in this chapter were good creatures of God, in the sense of having been created by the Almighty. “ And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle,” &c. Who made these? God. Then are they not good creatures of God? Possibly so; but they are forbidden in that particular use. You do not depose the creature from any dignity to which it is entitled as a creation of God; you do but discern the right use and purpose of the creature in the intent of God. This argument must be applied to every man according to his own circumstances. The argument of the chapter does not end in itself. There are educational beginnings; there are points to start with. The argument is cumulative and becomes stronger and stronger as the instances are plied in illustration of its meaning, Is God so careful about the body and has He written no schedule of directions about the feeding of the mind? May the body not eat of this, but the soul eat of everything? Are there poisons which take away the life of the body, and no poisons that take away the life of the spirit, the mind, the soul? That is the chapter magnified by spirituality. This is an instance of how things may be made symbols of truth infinitely greater than themselves. It is impossible to believe that God, who takes care of the body, pays no attention to the soul. (J. Parker, D. D.)The coney unclean The coney was a very timid creature, which burrowed in the rocks. Now, there are some people who seem as if they like the gospel truth, and they may be put down in the class in which Moses puts the coney, which appeared to chew the cud, though it did not really do so. They like the gospel, but it must be very cheap. They like to hear it preached, but as to doing anything to extend it, unless it were to lend their tongues an hour, they would not dream of it. The coney, you know, lived in the earth. These people are always scraping. John Bunyan’ s muck-rake is always in their hands. Neither to dig nor to beg are they ashamed. They are as true misers, and as covetous, as if they had no religion at all. And many of these people get into our Churches and are received when they ought not to be. Covetousness ought to exclude a man from Church fellowship as well as fornication, for Paul says, “ Covetousness, which is idolatry.” He puts the brand right on its forehead, and marks what it is. We would not admit an idolater to the Lord’ s table; nor ought we to admit a covetous man; only we cannot always know him. St. Francis de Sales, who had a great many people come to him to confession, makes this note, that he had many men and women come to him who confessed all sorts of most outrageous crimes, but he never had one who confessed covetousness. It is a kind of sin that always comes in at the back door, and it is always entertained at the back part of the house. People do not suspect it as an inmate of their own hearts. Mr. Covetousness has changed his name to Mr. Prudent-Thrifty; and it is quite an insult to call him other than by his adopted name. Old vices, like streets notorious fur vice, get new names given them. Avaricious grasping, they call that only “ the laws of social economy” ; screwing down the poor is “ the natural result of competition” ; withholding corn until the people curse, oh I that is “ just the usual regulation of the market.” People name the thing prettily, and then they think they have rescued it from the taint. These people, who are all for earth, are like the coneys who, though they chew the cud, burrow in the ground. They love precious truth, and yet they are all for this earth. If there are any such here, despite their fine experience, we pronounce them unclean--they are not heirs of heaven. (C. H. Spurgeon.)The hare unclean The hare is such a timid creature; she leaveth her food, and fleeth before the passer-by. I would not say a hard thing, but there are some people who appear to chew the cud, they love to hear the gospel preached; their eyes will sparkle sometimes when we are talking of Christ, but they do not divide the hoof. Like the hare, they are too timid to be domesticated among the creatures whom the Lord has pronounced clean. They do not come out from the world, enter into the Church, and manifest themselves wholly on the Lord’ s side. Their conscience tells them they should be united with the people of God, and confess Christ before men--but they are ashamed! One fears lest his wife should know it, and she might ridicule. Some start abashed lest their friends should know it, for the finger of scorn or the breath of raillery could frighten them out of their senses. Others of them are alarmed because the world might, perchance, give them an ill name. Do you know where the fearful go? The fearful that are afraid of being persecuted, mocked, or even laughed at for Christ--do you know where they go? “ But the fearful and unbelieving shall have their part in the lake which burneth with fire and brimstone, which is the second death.” Have you never read that sentence which says, “ Whosoever shall be ashamed of Me and of My words, of him shall the Son of Man be ashamed when He shall come in His own glory, and in His Father’ s, and of the holy angels “ ? There you are, young man! you are ashamed of Christ. You have just come up from the country, and you did not pray to God the other night because there was another young man in the room, and you were ashamed of Him. There are others of you who work in a large shop, and you do not want to be jeered at, as the other young fellow is who works with you, because he is a Christian. You keep your love as a secret, do you, and will not let it out? What! if Christ had only loved you in secret, and had never dared to come on earth to be despised and rejected of men, where would you have been? Do you think that Christ has lit a candle in your hearts that you may hide it? Oh! I pray you, be not like the hare. Let your hoof be so divided from the rest of mankind that they may say, “ There is a man--he is not as bold as a lion, mayhap, but he is not ashamed to be a follower of Jesus; he does bear the sneer and gibe for Him, and counts it his honour to be thought evil of for Jesu’ s sake.” Oh! be not, I pray you, like the timid hare, lest you be found among the unclean! (C. H. Spurgeon.)These shall ye eat of all that are in the waters.--Clean and unclean fish It is a well-known fact, that all fish that have both scales and fins are both wholesome and nutritious. This provision, therefore, secured to the people the free use of what was certainly profitable, and kept them back from the uncertainty of choosing among the others what might have injured them. Again, therefore, they were taught that it is better far to lean to the side of abstinence, in doubtful cases, than to run the risk of doing evil. They were trained to the principle, “ If meat make my brother to offend, I will eat no flesh while the world standeth” (1 Corinthians 8:13). Those “ without fins or scales” are partly creatures of the mud and marsh; whereas the others swim through the clear, limpid waters of “ seas and rivers.” Others of them that are “ without scales,” are such as the voracious shark. Thus they were naturally fitted to exhibit purity. In Leviticus 11:9 we are to read, “ in the waters, i.e., whether seas or river.” In Leviticus 11:10, “ All that move in the waters,” is rather, “ All that crawl in the waters” ; and even any living thing there that has not the specified qualities. In the same verse, and at Leviticus 11:11, “ They shall be an abomination,” is more emphatic if read thus--“ They are an abomination to you, and they shall be an abomination.” And it is thus strongly stated, because the people might be ready to neglect the rule in the case of some of the smaller creatures in the water. Many of the forbidden creatures are exceedingly small in size; yet, nevertheless, even that atom is to be abhorred, if the Lord has given the command. It is not the importance of the thing, but the majesty of the lawgiver, that is to be the standard of our obedience. “ Sin is the transgression of the law” (1 John 3:4). There were tribes that were to dwell by the waters. Thus Simeon and Dan had a sea-coast from the river of Egypt up to Joppa. Ephraim and the half tribe of Manasseh had a sea-coast as far as Carmel--the glorious plain of Sharon descending to the waterside. Zebulun and Asher, too, had their creeks and bays; while Napthali, as well as Zebulun and the other half tribe of Manasseh, encircled the lake of Galilee, so plentiful in its supply of fish; and the waters of Merom, no doubt, swarmed with their kinds. Others of the tribes lay near Jordan, or had some lesser streams and lakes at hand. Hence there was not probably one tribe but had some need of these laws and opportunity for exercising faith by attending to them. The Lord also thus evidenced His care over the spiritual health of the seamen and fishers of Israel. It tried their faith when they needed to cast away whatever unclean fish they had enclosed in their net. Some, indeed, might reckon such minute and arbitrary rules as these to be trifling. But the principle involved in obedience or disobedience was none other than the same principle which was tried in Eden at the foot of the forbidden tree. It was really this--Is the Lord to be obeyed in all things whatsoever He commands? Is He a holy Lawgiver? Are His creatures bound to give implicit assent to His will? But this discrimination between holy and unholy penetrated farther. It reached Israel’ s hours of recreation, and kept them, even then, in mind of their Holy One. A wealthy Israelite, who has his villa by the lake of Gennesaret, goes forth on the bosom of the lake. In its clear waters he finds fish, darting on before the slow sailing bark in the strength of their ties, and reflecting back to the surface, from their scales, the light that fell on the waters. All here speaks of purity--conformity to what the law pronounced clean. But at another time he strolls along by some shallow, or is compassing the waters of Merom, and there he finds the crawling reptiles of the mud and marsh--teaching him to draw back in haste from the touch of uncleanness. In like manner, far within their land, at the little brook flowing through the valley of Elah, fringed by its green terebinths, the youth of Judah, in their sports, were taught to keep before them the difference between good and evil, while they scrupulously rejected the unclean minnows, and chose the clean, amid their easy angling at the stream. “ Holiness to the Lord” --obedience to His revealed will--thus pervaded Israel’ s land and Israel’ s families, in public and in secret, in business and in recreation; their youth and their aged men, in their fields and by their riversides, must remember “ The Holy One of Israel!” (A. A. Bonar.)Among the fowls. Lessons from the fowls The eagle, darting down from the hills of Moab or Bashan, or from the heights of Lebanon, would often teach the shepherd who saw his flock thus endangered. Those by the sea shore would have the same lesson taught them when the sight or cry of the sea-eagle and fish-hawk called to their mind that God had made a difference between the clean and unclean even in the fowls of the air. The vulture, in their streets or highways, allured by the scent of death, and the kite, poised on its wings till it found a prey upon which to dart down, and the hoarse, unpleasant note of the raven would constantly recall the same distinctions, while their loathsome qualities would serve to make the feeling of uncleanness more and more detestable to the men of Israel. While in the wilderness, and afterwards on their borders, they would meet with the ostrich, whose disagreeable cries, voracious habits, and parental unkindness, would all contribute to deepen their aversion to whatever was unclean. And not less so the small, but most ravenous night-hawk that flies in at the open windows and seeks the life of infants; and the seagull incessantly watching for its victims, over whom it screams in savage delight; and the hawk, so furious in its attack on the birds of the air; and the owl at evening, awake for designs of destruction. All these, every time they were been, helped to deepen Israel’ s remembrance of the difference between holy and unholy, and to give them intimations of the hateful qualities of sin. (A. A. Bonar.)The eagle as a type Reminds one of those people who are conspicuous for certain noble and praiseworthy qualities, but also for qualities ignoble and deserving of the sternest condemnation.1. Here is a man who is just, but has no mercy.2. Another man is kind, but ill-tempered.3. Ill-temper is often associated with earnestness.4. Another man is moral, but niggardly. (A. F. Forrest.)The osprey as a type The osprey has been identified with the sea-eagle. Some species of it is to be found in almost every part of the world. The most noticeable thing about it is its fierce temper. A writer describes “ its savage scream of anger, when any one approaches the neighbourhood of its nest, its intimidating gestures, and even its attempts to molest individuals who have ventured among its native crags.” Like the osprey, some people are most noticeable for their ill-nature.1. People with bad tempers are terribly numerous. 2. Nothing so much embitters the intercourse of life as the ebullitions of a violent disposition. 3. There are more unhappy homes through bad temper than through any other cause. 4. There is this great peculiarity often about ill-tempered people: they are very good in other respects. 5. Society may be to blame somewhat for the great prevalence of bad temper. It should not be spoken of (as it usually is) as a misfortune, but as a sin. 6. The Bible regards bad temper as a sin, and its denunciations of it are of the most unmistaktable character (see Ecclesiastes 8:9; Matthew 5:22; 1 John 3:15). 7. But the punishment of anger is not altogether in the next life--in the future. (1) The ill-natured man is always a troubled man. Seldom at peace with himself.(2) Then there is a physical element in the retribution which in this world falls upon the man of great wrath. When anger is excited in the mind, it affects the body instantly and violently in the most vital parts. 8. Anger leads to other and often greater evils. 9. One of the grandest sights is to see a man, under circumstances of provocation and injury, restraining his anger and showing a composed and peaceful spirit. 10. A good practical specific for the treatment of anger is that given by Solomon (Proverbs 19:11). 11. These ebullitions of temper are not Christlike. 12. Sometimes people attempt to palliate their bad temper on the ground of natural disposition. This is a delusion. (A. F. Forrest.)The vulture as a type The vulture is a type of those people who revel in the wreck of their neighbour’ s reputation.1. These are people you never like to meet. They have nothing good to say of anybody. 2. In their stories they uniformly exaggerate. 3. Their caution is remarkable. 4. The gossip makes a pretence of wishing a thing to be kept a secret. But it is only that he may himself enjoy the monopoly of the scandal, and be the first to tell it to everybody. 5. This depraved habit of evil-speaking may spring from various causes. (1) Envy.(2) Revenge.(3) Pride. 6. Of all bad people, none are so thoroughly as the tale-bearer. Conclusion:1. The way to keep the city clean is for every one to sweep before his own door. 2. Expulsive of the feeling which swells in the bosom of the evil-speaker is that charity which thinketh no evil. (A. F. Forrest.)The kite as a type 1. The kite is remarkable for its very keen sight, and for the immense velocity with which it darts upon its prey. But, its legs and claws being weak, it is withal a cowardly creature. It never attacks large prey, but only insects, mice, and small birds. 2. God would have His people characterised by courage and a spirit of noble heroism. I. The lowest form of courage is that which meets danger unconscious of fear or flinching:--Bravery. A constitutional quality. Costs no effort. II. A higher form of courage is that which shrinks not in the presence of danger, not from insensibility to it, but from patriotism, or friendship, or some such noble feeling. III. A still higher courage is that which adheres to duty--to truth and conscience, in the face of opposition and hardship.1. How few have the courage of their convictions! 2. Many are cowards only in the matter of avowing and adhering to their religious principles. 3. What you are convinced is right, do, whether the world frowns or smiles, sneers or applauds. Be influenced by no fear but the fear of God. 4. Do you do well to go away? Is it wise to lose heaven to escape from a laugh? 5. What is your cross compared to the cross of those who had, in their adherence to Christ, to brave imprisonment and death? (A. F. Forrest.)The raven as a type I take selfishness to be the leading characteristic of the raven. It has no pity and no generosity. With it “ number one” is the only number.1. God did not mean man to be like the raven. The happiness of the creature, like the happiness of the Creator, was to be in giving, and not in receiving. 2. What happiness thus did God intend for the human race! Nothing to hurt or destroy could even enter a society in which love held undisputed sway. 3. But the unhappy revolt of man from God, and his assertion of independence, effectually prevented the accomplishment of the Divine purpose. 4. Before, therefore, the mischief effected by the Fall of man can be adequately repaired, we must find that which will destroy the selfishness of man’ s heart. 5. The gospel of Jesus Christ, alone of all religious systems, has recognised this important fact, and proposed to remove the disorder by removing the cause. 6. The sufficiency of this remedy for man’ s disease has received abundant proof. 7. The early Christian Church affords us just such a spectacle of unselfish enthusiasm on behalf of the race as we would have anticipated from the renewal of men’ s hearts, and the restoration to them of the lost principle of benevolence. 8. Is it asked why in this age we have not a repetition of Pentecostal phenomena? The explanation is to be found in the character of those who are now entrusted with the commission to preach the gospel. The Christian of this age is only partially restored from his enmity against God, partially cared of his disease. (A. F. Forrest.)The owl as a type A melancholy bird. Flies about at night. Children afraid of it. Owl typifies all moping, morose, melancholy people, who have no sunshine in their soul.1. No Christian should belong to this genus. Inconsistent.2. The Bible everywhere represents religion as a thing of joy.3. This joy is entirely independent of worldly conditions. (A. F. Forrest.)The bat as a type The bat is a type of those people who seek both to walk in worldliness and to fly in heavenliness. Neither believers nor unbelievers; half for Satan, and half for God.1. The vast majority of professing Christians belong, probably, to this genus. I have read of a Spanish bishop who took a strange way once of ending a controversy. The clergy in his diocese had been debating together in regard to the fate of Solomon in the other world. Some maintained that he was in heaven; others that he was in hell. They referred the matter at last to this dignitary. He thought he would gratify both parties. Accordingly, he ordered an artist to paint on the walls of his chapel a picture of the Jewish king, representing him as half in hell and half in heaven. Multitudes of people could only be represented in the same way. 2. This state of indecision in religion may arise from various causes. (1) The fear of the world’ s laugh or frown may keep some from making a decided stand for God. (2) With others, an attachment to some particular form of sin. (3) The notion that there will be time enough yet to provide for a happy eternity. 3. However caused, this indecision is most unsatisfactory. Those in this state have neither the mirth of the sinner nor the happiness of the saint. “ Woe to the double mind,” says Augustine. “ Of God’ s own they make a share--half to Him and half to the devil. But, indignant at such treatment, the Lord departs; and the devil gets all!” 4. Choose ye this day whom ye will serve. 5. Oh, why do you hesitate? (1) Is there some sin you are unwilling to abandon? You are paying too dear, surely, for your pleasures, if you are paying for them with your life. (2) Do you fear the frown or the laugh of the ungodly? Will the frown of God be easier to bear? Or will you wince less under the mockery of Satanic spirits? (3) Do you put off to another time? Death may intervene. One of the rivers of America had been greatly swollen by the excessive rains. A man, who had gone out in a boat to secure some logs, drifted accidentally into the current. All resistance was useless. Rapidly his boat was making for the great falls a few miles down the river. Destruction stared him in the face. There was only one slight chance of escape. A friend, seeing his danger, leaped on a horse and galloped to a bridge which the skiff would pass under just before reaching the cataract. Getting there in time, be hung a rope over the parapet for the man to clutch the moment he attained the arch. It was his only chance. The man knew his peril. He stood ready to grasp the rope the instant it was within his reach. Suddenly he makes a spring. He has it. The boat glides rapidly from under him and is dashed to pieces on the rocks. He is pulled up by his deliverer and saved. There may be but a step between you and death. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Leviticus 12:1-8 She shall Be unclean. Birth-sin and its developments The theme of the chapter is the same as that of the one preceding and the one following. The subject is sin, portrayed by symbols. In the division of the animals into clean and unclean we had the nature of sin in its general character and outward manifestations. It is a brutalisation of humanity. It has its type in all sorts of savage, noxious, vile, annoying creatures. But this chapter presents another and still more affecting phase of man’ s corruption. Surveying those masses of sin and vileness which hang about our world, the question arises, Whence comes it? How are we to account for it? It is useless to attribute it to errors in the structure of society, for society itself is the mere aggregate of human life, feelings, opinions, intercourse, agreement, and doings. It is man that corrupts society, and not society that corrupts man. The one may react very powerfully upon the other, but the errors and corruptions in both must have a common source. What is that seat? Penetrating to the moral signification of this chapter, we have the true answer. Sin is not only a grovelling brutality assumed or taken upon a man from without. It is a manifestation which comes from within. It is a corruption which cleaves to the nature, mingles with the very transmissions of life, and taints the vital forces as they descend from parent to child, from generation to generation. We are unclean, not only practically and by contact with a bad world, but innately. We were conceived in sin; we were shapen in iniquity. And it is just this that forms the real subject of this chapter. It is the type of the source and seat of human vileness. The uncleanness here spoken of is no more a real uncleanness than that attributed to certain animals in the preceding chapter. The whole regulation is ceremonial, and not at all binding upon us. It is an arbitrary law, made only for the time then present, as a figure of spiritual truths. Its great significance lies in its typical nature. And a more vivid and impressive picture can hardly be conceived. It imposes a special legal disability upon woman, and so connects with the fact that “ the woman being deceived was in the transgression” (1 Timothy 2:14). It is a vivid remembrancer of the occurrences in Eden. It tells us that we all have come of sinful mothers. It portrays defilement as the state in which we receive our being; for “ who can bring a clean thing out of an unclean? Not one” (Job 14:4). You may plant a good seed, and surround it with all the conditions necessary to a goodly plant; but it may put forth so eccentrically, or meet with some mishap in the incipient stages of its development, in consequence of which all its subsequent growth will be marred, and all its fruits give evidence of the adversities that befell it in the beginning. You may open a pure fountain, giving forth nothing but pure, good water; yet the issuing stream may touch upon poison and take up turbid corn-mixtures at its first departure from its source, and so carry and show pollution whithersoever it goes. And so it has been with humanity. It was created pure and good, but by that power of free choice which necessarily belongs to a moral being some of its first movements were eccentric and detrimental to its original qualities. It absorbed vileness at its very beginning; and hence all its subsequent develop-merits have upon them the taint of that first mishap and contagion. It is worse in some lines than in others. The operations of Divine grace in the parent doubtless help to enfeeble it in the child. Now it is just to this universal taint of human nature, derived from the defection of Adam, that the whole outgrowth of this world’ s iniquity is to be traced. By virtue of our relation to an infected parentage we come into the world with more or less affinity for evil. The presentation of the objects to which this proclivity leans awakens those biases into activity. This awakening of the power of lust is what we call temptation. There is an innate taint or bias, the presentation to which of the objects of evil desire involuntarily excites lust; and from this has flown out the flood of evil which has deluged all the earth. (J. A. Seiss, D. D.)In the eighth day the flesh . . . shall be circumcised. The ordinance of circumcision Although the rite of circumcision here receives a new and special sanction, it had been appointed long before by God as the sign of His covenant with Abraham (Genesis 17:10-14). Nor was it, probably, even then a new thing. That the ancient Egyptians practised it is well known; so also did the Arabs and Phoenicians; in fact, the custom has been very extensively observed, not only by nations with whom the Israelites came in contact, but by others who have not had, in historic times, connection with any civilised peoples, as, e.g., the Congo negroes and certain Indian tribes in South America. The fundamental idea connected with circumcision by most of the peoples who have practised it appears to have been physical purification; indeed, the Arabs call it by the name tatur, which has this precise meaning. And it deserves to be noticed that for this idea regarding circumcision there is so much reason in fact that high medical authorities have attributed to it a real hygienic value, especially in warm climates. No one need feel any difficulty in supposing that this common conception attached to the rite also in the minds of the Hebrews. Rather all the more fitting it was, if there was a basis in fact for this familiar opinion, that God should thus have taken a ceremony already known to the surrounding peoples, and in itself of a wholesome physical effect, and constituted it for Abraham and his seed a symbol of an analogous spiritual fact, namely, the purification of sin at its fountain-head, the cleansing of the evil nature with which we all are born. When the Hebrew infant was circumcised it was an outward sign and seal of the covenant of God with Abraham and with his seed to be a God to him and to his seed after him; and it signified further that this covenant of God was to be carried out and made effectual only through the putting away of the flesh, the corrupt nature with which we are born, and of all that belongs to it, in order that, thus circumcised with the circumcision of the heart, every child of Abraham might indeed be an Israelite in whom there should be no guile. And the law commands, in accord with the original command to Abraham, that the circumcision should take place on the eighth day. This is the more noticeable, that among other nations which practised or still practise the rite the time is different. The Egyptians circumcised their sons between the sixth and tenth years, the modern Mohammedans between the twelfth and fourteenth. What is the significance of this eighth day? In the first place, it is easy to see that we have in this direction a provision of God’ s mercy; for if delayed beyond infancy or early childhood, as among many other peoples, the operation is much more serious, and may even involve some danger, while in so early infancy it is comparatively trifling, and attended with no risk. Further, by the administration of circumcision at the very opening of life it is suggested that in the Divine ideal the grace which was signified thereby, of the cleansing of nature, was to be bestowed upon the child, not first at a late period of life, but from its very beginning, thus anticipating the earliest awakening of the principle of inborn sin. But the question still remains, Why was the eighth day selected, and not rather, e.g., the sixth or seventh, which weald have no less perfectly represented these ideas? The answer is to be found in the symbolic significance of the eighth day. As the old creation was completed in six days, with a following Sabbath of rest, so that six is ever the number of the old creation, as under imperfection and sin, the eighth day, the first of a new week, everywhere in Scripture appears as the number symbolic of the new creation, in which all things shall be restored in the great redemption through the Second Adam. The thought finds its fullest expression in the resurrection of Christ, as the Firstborn from the dead, the Beginning and the Lord of the new creation, who in His resurrection body manifested the firstfruits in physical life of the new creation, rising from the dead on the first, or, in other words, the day after the seventh, the eighth day. (S. H. Kellogg, D. D.)Her purifying.--Purification after child-birth The teaching of this law is twofold: it concerns, first, the woman, and, secondly, the child which she bears. As regards the woman, it emphasises the fact that, because “ first in the transgression,” she is under special pains and penalties in virtue of her sex. The capacity of motherhood, which is her crown and glory, though still a precious privilege, has yet been made, because of sin, an inevitable instrument of pain, and that because of her relation to the first sin. We are thus reminded that the specific curse denounced against the woman (Genesis 3:16) is no dead letter, but a fact. No doubt the conception is one which raises difficulties which in themselves are great, and to modern thought are greater than ever. Nevertheless, the fact abides unaltered that even to this day woman is under special pains and disabilities inseparably connected with her power of motherhood. But why should all the daughters of Eve suffer because of her sin? Where is the justice in such an ordinance? A question this is to which we cannot yet give any satisfactory answer. But it does not follow that because in any proposition there are difficulties which at present we are unable to solve therefore the proposition is false. And, further, it is important to observe that this law, under which womanhood abides, is after all only a special case under that law of the Divine government by which the iniquities of the fathers are visited upon the children. It is most certainly a law which, to our apprehension, suggests great moral difficulties, even to the most reverent spirits; but it is no less certainly a law which represents a conspicuous and tremendous fact, which is illustrated, e.g., in the family of every drunkard in the world. And it is well worth observing that while the ceremonial law, which was specially intended to keep this fact before the mind and the conscience, is abrogated, tile fact that woman is stiff under certain Divinely-imposed disabilities because of that first sin is reaffirmed in the New Testament, and is by apostolic authority applied in the administration of Church government (1 Timothy 2:12-13). But, in the second place, we may also derive abiding instruction from this law concerning the child which is of man begotten and of woman born. It teaches us that not only has the curse thus fallen on the woman, but that, because she is herself a sinful creature, she can only bring forth another sinful creature like herself; and if a daughter, then a daughter inheriting all her own peculiar infirmities and disabilities. The law, as regards both mother and child, expresses in the language of symbolism those words of David in his penitential confession (Psalms 51:5). Men may contemptuously call this “ theology,” or even rail at it as “ Calvinism” ; but it is more than theology, more than Calvinism; it is a fact, to which until this present time history has seen but one exception, even that mysterious Son of the Virgin, who claimed, however, to be no mere man, but the Christ, the Son of the Blessed! And yet many, who surely can think but superficially upon the solemn facts of life, still object to this most strenuously, that even the new-born child should be regarded as in nature sinful and unclean. Difficulty here we must all admit--difficulty so great that it is hard to overstate it--regarding the bearing of this fact on the character of the holy and merciful God, who in the beginning made man; and yet, surely, deeper thought must confess that herein the Mosaic view of infant nature--a view which is assumed and taught throughout Holy Scripture--however humbling to our natural pride, is only in strictest accord with what the admitted principles of the most exact science compel us to admit. For whenever, in any case, we find all creatures of the same class doing, under all circumstances, any one thing, we conclude that the reason for this can only lie in the nature of such creatures, antecedent to any influence of a tendency to imitation. If, for instance, the ox everywhere and always eats the green thing of the earth, and not flesh, the reason, we say, is found simply in the nature of the ox as he comes into being. So when we see all men everywhere, under all circumstances, as soon as ever they come to the time of free moral choice, always choosing and committing sin, what can we conclude--regarding this not as a theological, but merely as a scientific question--but that man, as he comes into the world, must have a sinful nature? And this being so, then why must not the law of heredity apply, according to which, by a law which knows of no exceptions, like ever produces its like? Least of all, then, should those object to the view of child-nature which is represented in this law who accept these commonplaces of modern science as representing facts. Wiser it were to turn attention to the other teaching of the law, that, notwithstanding these sad and humiliating facts, there is provision made by God, through the cleansing by grace of the very nature in which we are born and atonement for the sin which without our fault we inherit, for a complete redemption from all the inherited corruption and guilt. And especially should Christian parents with joy and thankfulness receive the manifest teaching of this law, that God our Father offers to parental faith Himself to take in hand our children, even from the earliest beginning of their infant days, and, purifying the fountain of their life through “ a circumcision made without hands,” receive the little ones into covenant relation with Himself, to their eternal salvation. (S. H. Kellogg D. D.). Leviticus 13:2-46 The plague of leprosy.The cleansing of the leper I. The loathsome and ghastly spectacle of a leper.1. A leper was extremely loathsome in his person. But let me remind you that this, fearful as it seems to be, is a very poor portrait of the loathsomeness of sin. If we could bear to hear what God could tell us of the exceeding wickedness and uncleanness of sin, I am sure we should die. God hides from all eyes but His own the blackness of sin. 2. The leper was not only loathsome in his person, but was defiled in all his acts. If he drank out of a vessel, the vessel was defiled. If he lay upon a bed, the bed became unclean, and whosoever sat upon the bed afterwards became unclean too. All that he did was full of the same loathsomeness as was himself. Now this may seem to be a very humiliating truth, but faithfulness requires us to say it, all the actions of the natural man are tainted with sin. Whether he eats, or drinks, or whatsoever he does, he continues to sin against his God. 3. Being thus the medium of contagion and defilement wherever he went, the Lord demanded that he should be shut out from the society of Israel. Living apart from their dearest friends, shut out from all the pleasures of society, they were required never to drink of a running stream of water of which others might drink; nor might they sit down on any stone by the roadside upon which it was probable any other person might rest. They were, to all intents and purposes, dead to all the enjoyments of life, dead to all the endearments and society of their friends. Ay, and such is the case with the sinner with regard to the people of God. 4. Once more, the leper was wholly unable to come up to the house of God. Other men might offer sacrifices, but not the leper; others had a share in the high priest’ s great sacrifice, and when he went within the veil he appeared for all others; but the leper had neither part nor lot in this matter. He was shut out from God, as well as shut out from man. He was no partaker of the sacred things of Israel, and all the ordinances of the Tabernacle were as nothing to him. Think of that, sinner! As a sinner full of guilt thou art shut out from all communion with God. True, He gives thee the mercies of this life as the leper had his bread and water, but thou hast none of the spiritual joys which God affords to His people. II. I shall now bring the leper up to the high priest. Here he stands; the priest has come out to meet him. Mark, whenever a leper was cleansed under the Jewish law--the leper did nothing--the priest did all. My text asserts that if there was found any sound place in him, he was unclean. But when the leprosy had covered him, wheresoever the priest looked, then the man became by sacrificial rights a clean leper. Now, let me bring up the sinner before the great High Priest this morning. How many there are, who, as they come up hither, are ready to confess that they have done many things which are wrong, but they say, “ Though we have done much which we cannot justify, yet there have been many good actions which might almost counterbalance the sin. Have we not been charitable to the poor, have we not sought to instruct the ignorant, to help those that are out of the way? We have some sins we do confess; but there is much at the bottom which is still right and good, and we therefore hope that we shall be delivered.” I put you aside in God’ s name as unclean lepers. For you there is no hope, and no promise of salvation whatever. Here comes a second. “ Sir, a month or two ago I would have claimed a righteousness with the very best of them. I, too, could have boasted of what I have done; but now I see my righteousness to be as filthy rags, and all my goodness is as an unclean thing. As for the future, I can make no promise; I have often promised, and so often lied. Lord, if ever I am made whole, Thy grace must make me so.” III. Having thus brought the man before the priest, we shall now briefly turn our attention to the ceremonies which the priest used in the cleansing of the leper.1. You will perceive, first, that the priest went to the leper, not the leper to the priest. We go not up to heaven, first, till Christ comes down from His Father’ s glory to the place where we as lepers are shut out from God. Thou dost take upon Thyself the form of man. Thou dost not disdain the Virgin’ s womb; Thou comest to sinners; Thou eatest and drinkest with them! 2. But the coming of the priest was not enough, there must be a sacrifice, and on this occasion, in order to set out the two ways by which a sinner is saved, there was sacrifice mingled with resurrection. First, there was sacrifice. One of the birds was taken, and its blood was shed in a vessel which was full, as the Hebrew hath it, of “ living water” --of water which had not been stagnant, but which was clean. Just as when Jesus Christ was put to death, blood and water flowed from His side to be “ of sin a double cure,” so in the earthen vessel there was received, first, the “ living water” and then the blood of the bird which had just been slain. If sin is put away it must be by blood. There is no way of patting sin from before the presence of God except by the streams which flow from the open veins of Christ. The leper was made clean by sacrifice and by resurrection, but he was not clean till the blood was sprinkled on him. Christians, the Cross does not save us till Christ’ s blood is sprinkled on our conscience. Yet the virtual salvation was accomplished for all the elect when Christ died for them upon the tree. IV. That after the leper was cleansed, there were certain things which he had. To do. Yet, until he is cleansed, he is to do nothing. Tim sinner can do nothing towards his own salvation. His place is the place of death. Christ must be his life. The sinner is so lost that Christ must begin, and carry on, and finish all; but, when the sinner is saved then he begins to work in right good earnest. When once he is no more a leper, but a leper cleansed, then, for the love he bears his Master’ s name, there is no trial too arduous, no service too hard; but he spends his whole strength in magnifying and glorifying his Lord. I will not detain you further than to notice that this man, before he might further enjoy the privileges of his healed estate, was to bring an offering, and the priest was to take him to the very door of the Tabernacle. He never dare come there before, but he may come now. So the pardoned man may come right up to God’ s mercy-seat, and may bring the offering of holiness and good works. He is a pardoned man now. You ask me how? Not by anything he did, but by what the priest did, and that alone. (C. H. Spurgeon.)Leprosy, a special type of sin I. In the first place, leprosy is undoubtedly selected to be a special type of sin, on account of its extreme loathsomeness. Beginning, indeed, as an insignificant spot, “ a bright place,” a mere scale on the skin, it goes on progressing ever from worse to worse, till at last limb drops from limb, and only the hideous mutilated remnant of what was once a man is left. II. But it will be rejoined by some: surely it were gross exaggeration to apply this horrible symbolism to the case of many who, although indeed sinners, unbelievers also in Christ, yet certainly exhibit truly lovely and attractive characters (see Mark 10:21). But this fact only makes leprosy the more fitting symbol of sin. For another characteristic is its insignificant and often imperceptible beginning. We are told that in the case of those who inherit the taint, it frequently remains quite dormant in early life, only gradually appearing in later years. How perfectly the type, in this respect, then, symbolises sin! No comfort can be rightly had from any complacent comparison of our own characters with those of many, perhaps professing more, who are much worse than we. No one who knew that from his parents he had inherited the leprous taint, or in whom the leprosy as yet appeared as only an insignificant bright spot, would comfort himself greatly by the observation that other lepers were much worse; and that he was, as yet, fair and goodly to look upon. Though the leprosy were in him but just begun, that would be enough to fill him with dismay and consternation. So should it be with regard to sin. III. And it would so affect such a man the more surely, when he knew that the disease, however slight in its beginnings, was certainly progressive. This is one of the unfailing marks of the disease. And so with sin. No man can morally stand still. Sin may not develop in all with equal rapidity, but it does progress in every natural man, outwardly or inwardly, with equal certainty. IV. It is another mark of leprosy, that sooner or later it affects the whole man; and in this, again, appears the sad fitness of the disease to stand as a symbol of sin. For sin is not a partial disorder, affecting only one class of faculties, or one part of our nature. It disorders the judgment; it obscures the moral perceptions; it either perverts the affections or unduly stimulates them in one direction while it deadens them in another; it hardens and quickens the will for evil, while it paralyses its power for the volition of that which is holy. And not only Scripture, but observation itself, teaches us that sin, in many cases, also affects the body of man, weakening its powers, and bringing in, by an inexorable law, pain, disease, death. V. It is another remarkable feature of the disease that, as it progresses from bad to worse, the victim becomes more and more insensible. A recent writer says: “ Though a mass of bodily corruption, at last unable to leave his bed, the leper seems happy and contented with his sad condition.” Is anything more characteristic than this of the malady of sin? The sin which, when first committed, costs a keen pang, afterward, when frequently repeated, hurts not the conscience at all. Judgments and mercies, which in earlier life affected one with profound emotion, in later life leave the impenitent sinner as unmoved as they found him. VI. Another element of the solemn fitness of the type is found in the persistently hereditary nature of leprosy. It may indeed sometimes arise of itself, even as did sin in the case of certain of the holy angels, and with our first parents; but when once it is introduced, in the case of any person, the terrible infection descends with unfailing certainty to all his descendants; and while, by suitable hygiene, it is possible to alleviate its violence, and retard its development, it is not possible to escape the terrible inheritance. Is anything more uniformly characteristic of sin? The most cultivated and the most barbarous alike, come into the world so constituted that, quite antecedent to any act of free choice on their part, we know that it is not more certain that they will eat than that, when they begin to exercise freedom they will, each and every one, use their moral freedom wrongly--in a word will sin. VII. And again, we find yet another analogy in the fact that, among the ancient Hebrews, the disease was regarded as incurable by human means; and, notwithstanding occasional announcements in our day that a remedy has been discovered for the plague, this seems to be the verdict of the best authorities in medical science still. That in this respect leprosy perfectly represents the sorer malady of the soul, every one is witness. No possible effort of will or fixedness of determination has ever availed to free a man from sin. Neither is culture, whether intellectual or religious, of any more avail. VIII. Last of all, this law teaches the supreme lesson, that as with the symbolic disease of the body, so with that of the soul--sin shuts out from god and from the fellowship of the holy (see Revelation 21:27; Revelation 22:15). (S. H. Kellogg, D. D.)Discipline in the Church 1. Of the necessity and moderation of discipline in the Church. 2. That the discipline of the Church be advisedly exercised, not rashly precipitated. 3. Of the wholesome power left to the Church, of binding and loosing, and of obedience to be given thereunto. 4. The law declares men’ s sins, but does not heal them. 5. Of the diversity of censures in the Church. (A. Willet, D. D.)Sin as a disease 1. Sin the cause of diseases.2. To take heed of the least sins.3. Ministers to rebuke sin.4. Not to go forward in sin.5. Not to sin against the conscience.6. Not to be swift to judge others.7. To shun the company of the wicked.8. Against pride in apparel. (A. Willet, D. D.)Leprosy Sin is a corrupting and disorganising disease, as well as a brutal degradation and hereditary uncleanness. It is a loathsome putrescence of the whole nature. It is a sickness of the whole head, and a faintness of the whole heart. Deliverance from it is called a cure and a healing, as well as a pardon. Notice its beginnings. Leprosy was, for the most part, hereditary. After doing its work in the parent it was very apt to break out in the child. Sin began in Adam, and having wrought nine hundred years in him he died; but the taint of it was left in all who sprang from him. But leprosy was not always hereditary. Hence the necessity of a special symbol on the subject of innate depravity, such as we have in the preceding chapter. The germ of all human sin is derived from our connection with a fallen parentage. But leprosy, whether hereditary, or contracted by contagion or otherwise, began far within. Its seat is in the deepest interior of the body. It is often in the system as many as three or a dozen years before it shows itself. How exactly this describes sin l Nero and Caligula were once tender infants, apparently the very personifications of innocence. Who that saw their sweet slumbers upon the bosoms of their mothers would ever have suspected that in those gentle forms were latent seeds which finally developed into bloody butchery, and tyranny, and vice, at which the world for ages has stood amazed! And little do we know of those depths of deceit which we carry in ourselves, or to what enormities of crime we are liable any day to be driven. The taint of leprosy is within, and nothing but watchfulness and grace can keep it from breaking out in all its corrosive and wasting power.1. The first visible signs of leprosy are often very minute and inconsiderable, and not easily detected. A small pustule or rising of the flesh--a little bright red spot like that made by a puncture from a pin--a very trifling eruption, indentation, or scaliness of the skin--or some other very slight symptom, is usually the first sign which it gives of its presence. And from these small beginnings the whole living death of the leper is developed. How vivid the picture of the fact, that the worst and darkest iniquities may grow out of the smallest beginnings! A look of the eye, a desire of the heart, a thought of the imagination, a touch of the hand, a single word of compliance, is often the door of inlet to Satan and all bell’ s troops. 2. Leprosy is also gradual in its development. It does not break out in its full violence at once. Its first manifestations are so trifling that one who did not understand it would consider it nothing at all. No man is an outbreaking and confirmed villain at once. People are shocked, and hold up their hands in horror at scandalous crimes; but they forget that these are only the easy sequences of little indulgences and sins of which they take no account. They need to be told that there is a close interior brotherhood and cohesion between sins, and that he who takes one to his favour is at once beset with all the rest. 3. Again, leprosy is in itself an exceedingly loathsome and offensive disorder--a kind of perpetual small-pox, only more deeply seated and attended with more inward corruption. 4. Again, leprosy under this law carried with it a most melancholy condemnation of Jewish leper was not only horribly diseased, but also fearfully cursed in consequence of his disease. He was pronounced unclean by the law and by the priests. Such is the type, and it is the same with the antitype. Every sinner is condemned as well as diseased, and condemned for the very reason that he is diseased. There is a sentence of uncleanness and exclusion upon him. He has no fellowship with the saints, and no share in the holy services of God’ s people. He is a spiritual outcast--a moral leper--unclean, and ready for the realms of everlasting banishment and death. 5. And yet the picture is not quite complete. It remains to be said that there was no earthly cure for leprosy. The prophet of God, by his miraculous power, could remove it, but no human power or skill could. It was beyond the reach of physician or priest. And so it is with sin. It is a consumption which cannot be cured--a cancer which cannot be extracted--a leprosy which cannot be cleansed--except by the direct power of Divine grace. (J. A. Seiss, D. D.)The gospel of the leprosy 1. It is a work both difficult and weighty for people to discern and judge aright of their own spiritual condition. This appears by all these rules and directions. 2. It is the priest’ s office to judge of the leprosy. Goal has given His ministers power to retain and remit sins (John 20:23). 3. Note the rules of trial, whereby the priest is to judge of the leprosy. (1) If it be but skindeep, it is not the leprosy, he is clean; but if deeper, he is unclean (Leviticus 13:3-4; Leviticus 13:20; Leviticus 13:25; Leviticus 13:30). A child of God may have spots in his skin, frailties in his life; but his heart is sound. There are other sins rooted deep in the heart, that affect the vitals. (2) Does it stand at a stay, or does it spread further and further (Leviticus 13:5-8; Leviticus 13:23; Leviticus 13:27-28; Leviticus 13:34; Leviticus 13:36-37)? Evil men grow worse and worse: their corruptions gain ground upon them. But it is a sign there is some beginning of healing if it stand at a stay. If the Lord be healing a sinner, mortifying his lusts, he is clean. (3) If there be proud raw flesh in the rising, he is not to be shut up in suspense; the thing is evident (Leviticus 13:9-11; Leviticus 13:14-15). Pride, presumption, and impatience of reproof, are bad signs. (4) If all be turned white, a man is clean (Leviticus 13:12; Leviticus 13:17; Leviticus 13:34). (a) The natural reason. It is a sign of some inward strength of nature, that it expels the disease, and sends it forth to the outward parts. (b) The spiritual reason. A humble acknowledgment of the overspreading corruption of our nature, and flying to Christ for help under a thorough conviction and sense of our total uncleanness and pollutedness; this is a sign the plague is healed, and the leper made clean. (5) In ease the leprosy be in the head, he is doubly unclean (Leviticus 13:44). Where sin has prevailed so far as to blind the very mind and understanding, men are more incapable of conversion than others, because so far from conviction. 4. Note the duties imposed upon the leper (Leviticus 13:45-47). (1) Rend clothes. Sign of sorrow and lamentation.(2) Bare head.(3) Cover lips to express shame.(4) Give warning to others to shun him. A scandalous sinner must not charge others with his failings, but load his own conscience, and take his guiltiness home to himself.(5) Dwell alone. Excommunication. (S. Mather.)Avoidance of false suspicion When you read in the fourth verse of shutting up the parties for seven days, and then to look on it again, you may note with yourself, how greatly God hateth hasty, rash, and uncharitable judgment. A thing which many men and women, otherwise honest and good, are carried away withal, to their own great hurt, not only in soul, but in worldly reputation also, and to the bitter and biting discomfort of those whom they ought to love and judge well of. Nay, you may reason further with yourself thus: That if in a matter thus subject to the eye, as these sores were, yet God would have no haste, but a stay for seven days, and longer as occasion served, before any judgment should be given that the party was unclean. Oh, how much more doth He abhor haste and love leisure, in pronouncing of the hearts and thoughts of our friends and neighbours which are not seen, nor subject to an easy censure? (Bp. Babington.)Sin may be invisible to human eyes A lady, whose portrait had often been successfully taken before, paid a visit one day to the photographer’ s for the purpose of having a new one taken. After she had sat for it in the usual way, the photographer retired with the plate to examine the picture which the sun’ s light had drawn there, but as the lines gradually developed in the chemical bath a strange sight was revealed. In the portrait the lady’ s face appeared covered with a number of dark spots; but yet no one looking at her that day was able to detect the slightest trace of them in her face I But the next day the explanation came. The spots had then become distinctly visible. The lady was ill of small-pox, of which she died. The faint yellow of the spots, some time before human eyes could discern it, had been marked by the pure light of the sun, and traced in darkened spots in that inexorably true picture drawn on the photographic plate, revealing the horrible disease that already, though as yet invisible to human eyes, was seated there. (Biblical Treasury.)The importance of attending to the disease of sin Sin is an awful disease. I hear people say, with a toss of the head, and with a trivial manner: “ Oh, yes, I’ m a sinner.” Sin is an awful disease. It is leprosy. It is dropsy. It is consumption. It is all moral disorders in one. Now, you know there is a crisis in a disease. Perhaps you have had some illustration of it in your own family. Sometimes the physician has called, and he has looked at the patient and said: “ That case was simple enough; but the crisis has passed. If you had called me yesterday, or this morning, I could have cured the patient. It is too late now; the crisis has passed.” Just so it is in the spiritual treatment of the soul--there is a crisis. Before that, life. After that, death. Oh, as you love your soul, do not let the crisis pass unattended to. There are some here who can remember instances in life when, if they had bought a certain property, they would have become very rich. A few acres that would have cost them almost nothing were offered them. They refused them. Afterwards a large village or city sprang up on those acres of ground, and they see what a mistake they made in not buying the property. There was an opportunity of getting it. It never came again. And so it is in regard to a man’ s spiritual and eternal fortune. There is a chance; if you let that go, perhaps it never comes back. Certainly that one never comes back. (H. W. Beecher.)Leprosy and six hereditary Never shall I forget a visit which I paid to the leper hospital outside the East Gate of Damascus, which tradition says occupies the site of Naaman’ s house. A woman was crossing the courtyard, whose loathsome features seemed all but eaten away by disease. In her hands--the fingers of which were almost consumed by leprosy--she held a sweet-looking infant, as fair and pretty a child as one could desire to see. The contrast was most painful. Life and health and innocence seemed to sleep in the arms of sin, disease, and death. I said to the missionary who accompanied me, “ Surely the woman is not the mother Of the child?” He said, “ Yes, she is” ; the child does not show the leprosy now, but it is in the blood, and before long it will probably appear; and if the infant live long enough she will be as bad as the mother.” Who can bring a clean thing out of an unclean? (J. W. Bardsley.)Ministers must seek to produce conviction of sin A devoted minister relates the following: “ A friend of mine was visiting a dying carter, and said to him, ‘ My friend, do you feel yourself a sinner?’ ‘ I do not know that I am,’ was the reply; ‘ I suppose I am like other people; I do not feel very bad.’ ‘ We must get that point settled,’ said my friend. ‘ Let me ask you a few questions. Have you ever taken too much to drink?’ ‘ Well, fellows like me, you know, are likely to do that now and then, out as we are in all weathers.’ ‘ I am not asking you about the weathers, my question is, Have you done this?’ ‘ Yes, I have.’ ‘ Have you ever sworn?’ ‘ Well, we carters are a rough lot, and a man’ s temper sometimes--’ ‘ Stop! you admit that you have sworn, that you have cursed, and taken God’ s name in vain. Did you ever break the Lord’ s day?’ ‘ Well, it would be difficult for us carters, busy as we are with our horses, to keep the Lord’ s day.’ ‘ Stop! here are three things--drunkenness, profane swearing, and Sabbath-breaking-that you admit yourself guilty of. How can you say that you are not a sinner? You must take your place as a sinner, my friend; and the sooner you do it, the better.’ He did so, and found mercy and pardon through the atoning blood of Christ.” It is of no use for men to deny, or try to explain away, the fact of their sinfulness; they will never take their true place until they do so as sinners in the sight of God. The difficulty of knowing aright one’ s true spiritual state A young lady, who was under concern of soul, said to Dr. Nettleton: “ I certainly do desire to be a Christian. I desire to be holy. I would give all the world for an interest in Christ.” “ What you say will not bear examination,” said Dr. Nettleton. “ If you really desire religion for what it is, there is nothing to hinder you from possessing it. I can make a representation which will show you your heart, if you are willing to see it.” “ I am,” she replied. “ It will look very bad,” said Dr. N., “ but if you are willing to see it, I will make the representation. Suppose you were a young lady of fortune; and suppose a certain young man should desire to possess your fortune, and should, for that reason, conclude to pay his addresses to you. But he does not happen to be pleased with your person. He does not love you, but hates you. And suppose he should come to you, and say, ‘ I really wish I could love you, but I do not. I would give all the world if I could love you; but I cannot.’ What would you think of that young man?” We may readily guess the confusion and silence to which she was brought, by this faithful exposure of the deception which she had practised upon herself. (Sword and Trowel.)Sinners ought to be willing to know their true state A man once said this to Dr. Nettleton, “ I sincerely desire to be a Christian. I have often gone to the house of God, hoping that something which should be said might be sent home to my mind by the Spirit of God, and be blessed to my salvation.” “ You are willing, then, are you not,” said Dr. N., “ that I should converse with you, hoping that my conversation may be the means of your conversion?” “ I am,” was his reply. “ If you are willing to be a Christian,” added Dr. Nettleton, “ you are willing to perform the duties of religion; for this is what is implied in being a Christian. Are you willing to perform these duties?” “ I do not know but that I am,” was the rather doubtful reply. “ Well, then, you are the head of a family. One of the duties of religion is family prayer. Are you willing to pray in your family?” “ I should be,” he replied, “ if I were a Christian; but it cannot be the duty of such a man as I am to pray. The prayers of the wicked are an abomination to the Lord.” “ And is it not,” said Dr. Nettleton, “ an abomination unto the Lord to live without prayer? But just let me show you how you deceive yourself. You think you really desire to be converted. But you are not willing to be convicted. Just as soon as I mention a duty which you are neglecting, you begin to excuse and justify yourself, on purpose to keep your sin out of sight. You are not willing to see that it is an heinous sin to live in the neglect of family prayer. How can you expect to be brought to repentance until you are willing to see your sinfulness; and how can you flatter yourself that you really desire to be a Christian while you thus close your eyes against the truth?” (Sword and Trowel.)A diseased nature It is not necessary to split hairs over the doctrine of “ original sin,” nor to trip against stumblingblocks labelled “ transmitted iniquity,” in order to arrive at the conclusion that man as he is in this world needs moral helps. It was forcibly said, by way of illustration, that a wolf cub has probably never killed a sheep, but it undoubtedly will if it lives and has a chance--because it has the wolf nature. Man does not need to look outside of his own heart, if he be honest, to know that he has in his nature a tendency to sin-that he needs constraints around him and a new spirit within him to keep him true to the higher life. Sin progressive:--Amongst many other diseases that the body is incident unto, there is one that is called by the name of gangrena, which doth altogether affect the joints, against which there is no remedy but to cut off that joint where it settled, otherwise it will pass from joint to joint, till the whole body is endangered. Such is the nature of sin, which unless it be cut off in the first motion, it proceedeth unto action, from action to delectation, from delight unto custom, and from that unto habit, which being as it were, a second nature, is never, or very hardly removed without much prayer and fasting. (J. Spencer.)The power of one sin While I was walking in the garden one bright morning, a breeze came through and set all the flowers and leaves a-fluttering. Now, that is the way flowers talk, so I pricked up my ears and listened. Presently an old eldertree said: “ Flowers, shake off your caterpillars.” “ Why?” said a dozen altogether, for they were like some children who always say, “ Why?” when they are told to do anything. Bad children, those! The elder said: “ If you don’ t, they’ ll gobble you up.” So the flowers set themselves a-shaking, till the caterpillars were shaken off. In one of the middle beds there was a beautiful rose, which shook off all but one, and she said to herself: “ Oh, that’ s a beauty! I’ ll keep that one.” The elder overheard her, and called out: “ One caterpillar is enough to spoil you.” “ But,” said the rose, “ look at his brown and crimson fur and his beautiful black eyes, and scores of little feet. I want to keep him. Surely one won’ t hurt me.” A few mornings after I passed the rose again. There was not a whole leaf on her; her beauty was gone, she was all but killed, and had only life enough to weep over her folly, while the tear stood like dewdrops on her tattered leaves. “ Alas! I didn’ t think one caterpillar would ruin me!” “ If the plague be turned into white, then the priest shall pronounce him clean” At first sight it seems strange to ordain that the man should be reckoned clean if the leprosy were out upon him and covered him wholly. The reason, however, may be--1. Natural.2. Moral. If natural, then it is either because the leprosy is not so infectious when it has thus come all out on the body, the hard, dry scurf not being likely to spread infection, whereas the ichor of raw flesh would (see Bagster); or, because it really is not a proper leprosy if it so come out--it is a salt humour cast out by the strength of the man’ s constitution, and is not deep-seated. It is rather a relief to the constitution; as when measles or small-pox come out to the surface of the body, recovery is hopeful. If it was for a moral reason, then it seems meant to teach that the Lord has a deep abhorrence of a corrupt nature--deeper far than merely of corrupt actions. We are ever ready to take home the guilt of evil deeds, but to palliate the evil of a depraved heart. But the Lord reverses the case. His severest judgment is reserved for inward depravity. And yet more. Is it not when a soul is fully sensible of entire corruption (as Isaiah 1:5) that salvation is nearest? A complete Saviour for a complete sinner? If there appeared any “ raw flesh,” then the man is unclean. For this indicates inward disease--not on the surface only. It is working into the flesh. But if the “ raw flesh,” turn and be “ changed into white,” then it is plain that the disease is not gone inwards; it is playing on the skin only. Let him stand, therefore, as clean. Perhaps the case of a pardoned man may be referred to again in this type. His iniquity comes all out to view, when it is thrown into the fountain opened; and the inner source of it is checked. The seat of corruption has been removed, But if, after the appearance of pardon, the man turn aside to folly (if “ raw flesh” appear), he is to be counted unclean. If, however, this turning aside to folly be checked, if this backsliding be healed, then it is like the “ raw flesh,” turning “ into white” --it evidences that his nature is sound--it has not returned to its state of thorough depravity. (A. A. Bonar.)Unclean, unclean. The leper diseased Leper, canst thou not read thy case here? Afflicted, exercised, tempted, downcast child of God, dost thou not see thy character here described by an inspired pen?1. “ The leper in whom the plague is.” Is sin your plague? Take all your worldly anxieties, tie them up in one bundle, and put them into the scale; now place in the other scale the plague of sin. Which scale goes down? If you are a spiritual leper, you will say, “ Oh, it is sin, sin, that I sometimes fear will be a millstone to drown my soul in hell.” And canst thou find this mark, “ the leper in whom the plague is” ? Is not this a very striking expression, “ In whom “ ? I think Paul has hit the matter to a nicety; and well he might, for he wrote as a man who knew what he was writing about; he says, “ The sin that dwelleth in me.” Sin is not like a martin that builds its nest under the eaves, which sticks to the house, but is not in the house. Neither is sin a lodger to whom you can give a week’ s or a month’ s notice to quit; nor is it a servant whom you may call up, pay him his month’ s wages, and send him about his business. No, no. Sin is one of the family who dwells in the house, and will not be turned out of the house--haunts every room, nestles in every corner, and like the poor ejected Irish of whom we read, will never leave the tenement while stick or stone hangs together. Is not this the case with you? Does not sin dwell in you, work in you, lust in you, go to bed with you, get up with you, and all the day long, more or less, crave, design, or imagine some evil thing? Do you feel sin to be a plague and a pest, as it must be to every living soul? Then are you not something of a leper if the plague dwell in you? 2. But the leper’ s clothes were to be rent. (1) This was a sign of mourning. Grief, sorrow, is their continual portion on account of the leprosy that is in them. (2) Rending the clothes was also a sign of abhorrence. Thus “ the high priest rent his clothes, saying, He hath spoken blasphemy,” when the Lord Jesus, in answer to his question, affirmed that He was the Son of God. (3) The rent clothes, therefore, of the leper show his self-abhorrence and self-loathing. Seeing the holiness and purity of God it is with him as with Job. “ I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. “ Wherefore I abhor myself, and repent in dust and ashes.” (4) The rent clothes was also a figure of a rent and contrite heart. “ Rend your hearts,” says the prophet, “ and not your garments” ; implying that though the rent garment was a figure of a rent heart, yet the outward mark was nothing without the inward feeling. 3. But the leper was also to have his head bare. No covering from God’ s wrath was allowed him; bareheaded he stood exposed to the winds and storms of heaven, bare before the lightning’ s flash. And does not this represent the poor sinner without a covering before God; sensible that he is amenable to God’ s justice and eternal indignation? 4. But he was also to have a covering on his upper lip. And this for the same reason that we cover the mouth of the grave--to present the infection of his breath. If he covered but the lower lip, the breath might come forth. Have you ever thought and felt that there was sin enough in your heart to infect a world? that if every man and woman in the world were perfectly holy, and you were left freely to give vent to every thought and imagination of your carnal mind, there was sin enough there to taint every individual? It is so, felt or not; for sin is of that infectious nature that there is enough in one man’ s heart to fill all London with horror. Oh, when a man knows this he is glad to have a covering for his upper lip! He cannot boast then of what a good heart he has, nor what good resolutions he has made, or what great performances he means to accomplish. He has at times a very Vesuvius in him, and wants no one to come within the mouth of the crater. If a man has a covering upon the upper lip he will not boast of his goodness. 5. But the leper was to have a cry in his mouth. That cry was “ Unclean, unclean.” It was a warning cry. He was to shout to the passengers, if any were drawing near, “ Unclean, unclean; come not near me; I am a leper; I shall pollute you; beware of my breath, it carries infection with it; touch me not; if you touch me you will be tainted with the same malady; beware of me; keep your distance; standoff!” Yes, but you say, “ Come; I am not so bad as that; I am religious, and holy, and consistent. I am sure I need not cover my upper lip and cry, Unclean, unclean.” Oh, no; certainly not. You are not a leper. You have had years ago a rising, or a boil, and at the priest’ s direction you have washed your clothes and are clean. But if you do not feel to be a leper, there are those who do; and such do cry, and ever must cry, “ Unclean, unclean.” And if they do not uncover all their sores to men, they can do so to God. 6. But all the (lays wherein the plague was in the leper he was to be defiled; he was unclean. Such is a spiritual leper; defiled by sin; polluted from head to foot, as long as the leprosy remains. 7. But what was the necessary consequence of this? “ He shall dwell alone.” A solitary religion is generally a good religion. God’ s tried people have not many companions. The exercised cannot walk with the unexercised; the polluted with the unpolluted; the sick with the well; tile leper with the clean; for “ how can two walk together except they be agreed?” (J. C. Philpot.)Disease and sin This great fact that a disease in the body was typical of a malady in the soul reminds us at once that there was perfect harmony between the body and the soul, between things spiritual and things temporal, between things heavenly and things earthly. There is enough of the harmony still surviving to show what and how rich it once was. The historical statement in this chapter is, that the leprosy overspread the whole body, till it became, in language used by one of the prophets, “ white as snow” ; the whole physical economy was infected with its deadly poison. And, in that respect, it was the type, and is indeed referred to in the New Testament as the type, of that sin which has infected the whole soul and body of mankind. Take any one faculty that is within us, and we shall find on it the great leprosy, or taint, or moral influence of sin. Man’ s intellect has in it still remaining energies that give token of what it once was; but it has in it also defects, and tremulousness, and weakness, and paralysis, that indicate that it is the subject of some great derangement. I need not attempt to prove that the heart also is defiled. Our blessed Lord gives the heart its faithful character when He says, “ Out of the heart proceed evil thoughts, murder, adultery, and such like; and these are the things that defile a man.” Truly, therefore, and justly did the Psalmist pray, “ Create in me a clean heart, O God: renew a right spirit within me.” But not only are the heart and intellect affected, as I have shown you, but the conscience also has suffered, and is poisoned by the universal disease. It is sometimes overflowed by guilty passions, it is sometimes silent when it ought to rebuke them; sometimes quiescent when it ought to assert its original authority, and sometimes the democracy of the passions rises in fierce array, dethrones the monarch that ought to govern them, and prompts man to pursue the infatuated course that leads to his ruin. And in the worst of cases this power of conscience is often perverted to the wrong side, sanctioning the sins which it ought to abhor. When the intellect that discerns, the heart that loves or hates, and the conscience that testifies what is right or wrong, are thus infected, truly may we say with Isaiah, “ The whole head is sick, the whole heart is faint,” &c. Were the tokens and the evidences of the assertion I have made not so obvious and so numerous as they actually are, you find other proofs in the miser fixing his heart upon gold, in spite of the decisions of intellect, the better impulses of the heart, and the rebukes of conscience. You find the drunkard still indulging in his cups, notwithstanding a thousand testimonies within and without, that he is ruining soul and body. You find the Pharisee robbing widows’ houses, and making long prayers for a pretence. You find the very religion of love and truth corrupted into the religion of superstition, of hate, and a lie. So depraved and fallen is man that it looks that, if he had the power, he would turn redemption itself into a nullity, or into a curse. There is, then, on all sides the evidence of some great derangement. We never can suppose we were made so. Disease seems to us natural, but it is most unnatural; error, sin, hate, all seem to us normal and ordinary, but they are really altogether the reverse. We find, on tracing the similitude between the disease which is here mentioned, that the leper had to be insulated from the rest of the world, and left by himself to get rid of the disease that thus separated him. So the sinner, in God’ s moral government, must be for ever separated from the communion and company of the holy, if he continue the subject of this great moral malady--sin. The leper’ s disease was so bad that it was incurable by human means. It is so with sin. Like the leprosy, in the next place, sin is contagious. The characteristic disease of the Israelite spread from person to person, from house to house, and throughout the whole land. And who needs to be taught that “ evil communications corrupt good manners” ? Who needs to learn that there is in an evil word, in a crooked course, a contagious influence that is distilled upon susceptible and sensitive and living hearts? In the ancient economy, the party to whom the leper presented himself, was not the physician, as in other diseases, but the priest. And this shows that it was a disease in some shape intimately associated with man’ s guilt, or with sin. A Jew of old, like a Gentile now, if taken ill, applied to the physician; but when infected with this great typical disease, he did not go to the physician, but to the priest. But, more than this, even the priest could not heal him; the priest had no prescription that could heal him, no balm that could remove it. All that he could do was to say, “ You are healed,” or “ You are not healed,” or, “ You are advancing towards convalescence,” or the reverse. The priest was to pronounce him clean, or to pronounce him unclean. But how much better is the economy under which we live! Our High Priest can not only pronounce us clean, but make us clean; He can not only say that we are justified, but He can justify us by His perfect righteousness, forgive us by His atoning blood, by His sanctifying Spirit, through His inspired Word. (J. Cumming, D. D.)The separating influences of sin Any one who has visited Jerusalem may have seen the lepers standing day by day near the Jaffa Gate soliciting alms from those passing the threshold of the city which they themselves were not allowed to enter. Most travellers who have either witnessed this painful sight or visited the houses of the lepers at the Zion Gate must have recalled the words, “ Without the camp shall his habitation be.” No type so strikingly brings out the separating influences of sin as that of leprosy; telling the sinner, in no uncertain tones, that unless his sin be pardoned, his leprosy cleansed, he shall never enter the gates of the heavenly city. Howels, in one of his sermons, finely says that when Adam sinned, God, having locked the gate of Paradise to prevent the entrance of men, cast the key into the very depths of hell. There it lay, and man must for ever have been excluded--“ without the camp,” the place of God’ s dwelling, whether typified by garden, camp, or city, must his habitation have been--had not the Son of God, with His Father’ s will and pleasure, wrought our deliverance. As He stood on the edge of the fiery abyss--the wrath of God due to man’ s sin--He drew back. Again He looked into the terrible gulf. Then, with a love incomprehensible were it not Divine, He plunged into its depths, found the key, ascended upon high, led captivity captive, opened the gate of Paradise; and now the kingdom of heaven is open to all believers. (J. W. Bardsley, M. A.)Leprous outcasts in England A gentleman visiting the venerable church of St. Mary’ s in the village of Minster, near Ramsgate, said to the guide, “ What means this hole through the wall?” “ That,” replied the guide, “ recalls a fact which is full of interest and pathos. In the twelfth century there were a number of lepers in the neighbourhood. You will understand, of course, that they were obliged to live by themselves, and were supported by charity. Over at the old Abbey you may still see the place where bread and other food was passed out to them. Being unclean, and afflicted with a horrible and incurable disease which was contagious, they were not allowed in church, or to come in contact with healthy persons, so they had no way of taking any direct part in the worship of God. Both as to soul and body they were driven out from all intercourse with the rest of mankind. Yet many of them longed for some sound or sight that might comfort them in their sad, loathsome, and hopeless condition. Taking pity on the poor creatures, the monks made this hole in the wall, so that, one at a time, they could see the priests ministering at the altar, hear the music, and perhaps a few words of the Mass. Then they would go back to their huts and caves, trusting that in heaven, if not on earth, they might be free from the dreadful curse under which they suffered. That is why this hole is called the Leper’ s Squint. Poor outcasts! my heart aches to think of them, though they are all dead and gone these seven hundred years.” Leviticus 13:47-59 Leprosy in a garment. The leprosy of garments I do not suppose that this leprosy of garments and skins was just the same disease of that name which attacked the human system. It may have been; and one may have sometimes taken it from the other; but we are not required to take this view. It is enough to understand it to be some affection of woven fabrics bearing a general resemblance to a leprous affection of the living body. As the life and comeliness of the leper are fretted away by his disease, so clothes and skins are affected by dampness, mould, or the settling in them of animalculae, fretting away their strength and substance. Michaelis, who very thoroughly investigated this whole subject, speaks of dead wool, that is, the wool of sheep which have died by disease, as particularly liable to damage of this sort. His explanation is, that it loses its points and breeds impurity; and that when made into cloth and warmed by the natural heat of the wearer, it soon becomes bare and falls in holes, as if eaten by some invisible vermin. The unsoundness and unhealthiness of fabrics made of such materials were thought so serious by this learned investigator, that he strongly urges the interference of legal enactments to prohibit the use of such wool in the manufacture of cloths. It is evidently to some such affections that God refers in these laws concerning the leprosy of garments; not because they were so particularly noxious or dangerous, but for typical purposes. The proper vindication of all these ceremonial regulations is their lively signification of moral and religious ideas. We have seen that leprosy in the living body represents sin as it lives and works in man. Leprosy in clothing must therefore refer to disorder and contagion around man. There is disease breeding in everything about us, as well as in us. Jude speaks of “ the garment spotted by the flesh.” Christ commends a few names in Sardis because they had “ not defiled their garments.” The reference in these and like passages plainly is to the matter of external contact with the world, and to the liability of Christians to be tainted by their earthly surroundings. The phraseology, however, is borrowed from these ancient laws. It contemplates the associations of a man as his clothing. Morally speaking, the state of things in which we live is our garment. It is that which is put upon us when we come into life, which we continually wear while in the world, and which we put off when we die. It includes all the circumstances in which we are placed, the business in which we engage, the social systems under which we act, our comforts and associations in the world, and all the outward every-day occurrences which enter into and shape our external existence. You will notice that these laws do not prohibit, but rather enjoin, the use of clothing. Toil is good; and family relations are good; and society in all its complex and varied affairs is good. We cannot sever ourselves from anything which it imposes without interference with God and detriment to ourselves. But whilst all these natural surroundings are good, they are liable to disease, and may become the sources of infection and evil. They may become tainted, and so help to render us unclean. Society is as capable of corruption as the individual; and with this augmentation of mischief, that it reacts upon the individual, and may contaminate and deprave him still more than he would otherwise be. The fact is, that our social factors have introduced a great deal of dead wool into the fabrics which men in this world are compelled to wear. Take the subject of government. Civil rule is ordained of God. It is meant for good. And when framed upon principles of righteousness, earth knows no higher blessing. It is a defence for the weak, a restraint upon outbreaking passion, a handmaid to social dignity, the bulwark of freedom, the grand regulator of the outward world. And yet, how leprous has government often become! What curses has it inflicted upon man! It has been breeding leprosy and plague for six thousand years. And not the least among its dreadful contaminations has been its deleterious effects upon the virtue of mankind. An arbitrary and tyrannical government cripples and stunts morality in its very germ, by divesting goodness of its proper reward, and making justice yield to the bribes of power and gain. It makes outward authority or sordid passion, instead of inward conviction and moral principle, the rule of conduct. Take the domestic relations. God saw that it was not good for the man to be alone. He has set mankind in families. He has ordained the home, and made it the seat and centre of the mightiest influences that work in society. Yet, how often may we find the leprous plague fretting into the warp and woof of the domestic fabric, and forming a moral atmosphere about the plastic souls of infancy and childhood, more awful than upas shades and more desolating than Lybian siroccos! Take business. It is necessary to engage in it. God himself commands it. Virtue, and religion, and even earthly comfort, require it. But how liable to become corrupt, and a mere instrument of death. The commercial world is a very trying world upon the health of honour and honesty. Take education and literature. We must have schools and books. They are an indispensable part of the great machinery of human progress. But they are apt to become leprous, and to impart contagion. Oh, what a power of mischief has gone out upon the world from schools and books. How has Genius descended from the altars of Heaven, to light her torch at the flames below! Dead wool is in much of the cloth she wears. Take even the Church. By it redemption is conveyed to men; and outside of it man has no Saviour and no hope. And yet it is one of those garments around us which are liable to leprous taint. Instead of serving as a house of prayer, it has sometimes been a mere den of thieves. Instead of a nursery of faith, hope, and charity, it has often been a nest for pestilential superstition, narrow self-righteousness, and intolerant bigotry. But I need not enter further into specifications of this sort. You can see plainly that nothing around us in this world is so holy or so good but that it may be perverted to base uses, and rendered the instrument of contamination and exclusion from the camp of God’ s saints. And whilst we continue upon the earth, not one of us shall ever be able to escape liability to become leprous from the social influences which hang upon and beset us continually. Having thus looked at the disorder, let us now direct our attention to the prescriptions concerning it1. The first thing I notice here is that God set every Israelite on the lookout for it. This must necessarily have been the direct effect of the announcement of these laws. Every article of clothing was at once thrown under suspicion. Now there is a kind of suspiciousness which I would not encourage. There is an affection arising from a bad conscience or a bad heart--a feeling closely akin to ugly jealousy, which mistrusts everything and everybody. It is just the contrary of that charity which “ believeth all things, hopeth all things.” And the farther any one can keep himself from it the better for his own comfort, and for the good of those around him. But there is a suspiciousness which is good. It mingles with the deepest piety and goes along with the greatest usefulness. But it is a suspicion of self rather than a suspicion of others. It is a jealousy for one’ s own purity--a holy fear of doing wrong or of being led into evil. It is a diligent watchfulness over self--a careful guarding against the contaminations of evil. It is a suspiciousness based upon the clear evidence that everything is liable to corruption, and that there is continual danger of falling into condemnation. It is a sacred dread of sin--the desire of a pure heart to “ keep unspotted from the world.” It sets a man upon the lookout for dangers in all his earthly surroundings. 2. A second particular in this law, to which I will call your attention, is, that whenever any symptoms appeared which might perhaps be leprous, the case was always to be immediately submitted to the judgment of the priest. The priest typified Christ; and his office, the office of Christ. And a great Christian lesson here comes to our view. Human judgment is weak. The wisest of men has said, “ He that trusteth to his own heart is a fool.” We need light from heaven. Jesus is the only reliable arbiter. There are many instances in which nothing can guide us safely but His own decisive Word. And this law pointed forward to the fact that Christ is our Teacher and Judge--that He is to be our authoritative Instructor--and that by His decision we are to know what is not pure. 3. A third particular in these laws relates to the treatment which a garment declared to be leprous was to receive. This varied somewhat with the nature of the symptoms. If the affection was active and rapid in its progress, the article was at once to be burned, “ whether warp or woof, in woollen or in linen, or anything of skin.” It mattered not how valuable the article was, or how great the inconvenience of its loss, it was to be destroyed by fire. We are bound, as Christians, at once to cut loose for ever from everything infected. If the affection, however, was not active and fretting, remedial measures were to be adopted, if possible, to cleanse and save the garment. The natural remedy for defilement was to be applied. And here comes in the whole subject of reform. This is the natural remedy for all manageable social disorders. I say all manageable ones; for as some garments were so badly affected as to be doomed at once to burning, so there are some infections in the surroundings of man in this world which never can be healed. Take, for instance, some of our popular amusements. That they are leprous none will deny. What hope is there of reforming them? Theirs is “ a fret inward,” and there is no help for them. No washing can get them clean. And the only alternative for Christians is to separate themselves from them entirely. These, and such like infected articles, are past cleansing. But there are others in which the taint is less malignant and less defiling. These are the legitimate subjects of Christian reform. There are many abuses in society which may be corrected. To this end, therefore, are our energies to be directed. But there is one very important peculiarity to be observed in all Christian reforms. The washing of the infected garment was to be done by direction of the priest. “ The priest shall command that they wash the thing wherein the plague is.” Christ’ s Word is to be our guide for getting rid of social disorders, as well as for the detection of them. He is our Priest, and we must conduct our cleansing efforts upon the basis of His gospel. Finally, along with the washing of a leprous garment, it was to be shut up seven days, after which the priest was to example it again; and if the bad symptoms had disappeared it was to be washed again, and it was clean; but if the symptoms had not disappeared, it was then to be finally torn or burned. A vivid picture, this, of God’ s plans with the social fabrics of this world. Some, in which the disorder was great, have already been quite destroyed. Others, in which the affection is less malignant, are undergoing the efforts of purification. They are shut up now until time shall complete its period. The great High Priest and Judge shall then come forth to give them the last inspection. And as things then are, so shall their eternal portion be. (J. A. Seiss, D. D.)The diffusiveness of sin We are told that one grain of iodine will give colour to seven thousand times its own weight of water, and one grain of poisoned literature will give a colouring to all the threescore and ten years of a man’ s life, and to his character and power, we know not to what extent. Lord Shaftesbury speaks of it as poison. He reminds me of an incident that occurred in a town in which I lived and laboured. In the manufacture of some lozenges, arsenic, instead of some comparatively harmless compound, had been mixed up, and they were sold in the market. It was ascertained, in the course of a day or two after, what had been done, and all who had purchased them were warned. Many had bought them and died at the time, and a panic of grief spread through the town. But there were some who did not die; it did not kill them; but they never lived--that is, there was no real life about them; the very fountain of their life-blood was poisoned, and you could tell by the pallid cheek, and the lack-lustre eye, and the feeble brain, and the sluggish existence that it was not life. They were young as to years, some of them, but half-palsied, and feeble and old--they were poisoned. Oh, there are men and women living in this London to-day whom the poison of literature has not killed altogether, and still they are not living; the very fountain of their life is poisoned, and they carry it about with them, and bear its curse within them; and still wherever you go you see it. (J. P. Chown.). Leviticus 14:2-32 The law of the leper in the day of his cleansing.Cleansing the leper I. The disease.1. Its peculiar designation. Leprosy the “ plague of boils” (Deuteronomy 28:1-68.), which applies very forcibly to sin. 2. Its distinguishing characteristics. Small in appearance; so in a vicious course of life. It gradually spread, as does sin spread over all the powers and faculties of a man. 3. Its pernicious consequences. The malady was injurious to society, as being infectious and pernicious; to the person himself, excluding him from all society, civil and religions. So sinners corrupt others, while their abominable ways shut them from the communion of the faithful. II. The cure of the disease.1. No human means could be availing. The leper would gladly have cured himself. No art of man was effectual (2 Kings 5:7). We have no remedy of man’ s devising for sin (Romans 7:19; Romans 7:24). 2. If the leper was cured, it was by God alone, without the intervention of human means (Luke 17:14; Isaiah 51:7). Nothing was prescribed or attempted for the removal of this distemper. And none but God can remove sin, &c. (Romans 7:10; Romans 7:18; Ephesians 5:9; 1 Peter 2:2). 3. But the cure was associated with blood and water. And to be cleansed from the leprosy of sin we must have applied the blood and spirit of Christ (1 John 1:7; Ezekiel 36:25). III. The confirmation of the cure by the priest,1. A person was not to be pronounced clean on a sudden. The priest was to use much caution and deliberation. Caution should be exercised by ministers and office-bearers in the Church towards those who are candidates for fellowship. 2. When it evidently appeared that soundness had been imparted to his disordered body, this was declared with due solemnity. Here we see the pre-eminence of our High Priest; for while the priest merely declared the leper healed, He most effectually heals. Let those infected with the leprosy apply to their souls the Divinely appointed remedy; and let those who have been cleansed from it carefully discharge the duty enjoined on them. (Leviticus 14:10, &c.). (W. Sleigh.)The leper 1. How God is the Author of plagues and diseases. Not to hurt man, but to help him; for man being afflicted, is humbled; being humbled, he runs to Him who can raise him up. 2. That sin infects men’ s bodies, garments, and houses. 3. Of the office of ministers, in visiting the sick (Leviticus 14:44). 4. Of our cleansing by the blood of Christ. 5. Of the honourable calling of physicians. They should be-- (1) Skilful.(2) Faithful to their patient.(3) Religious, referring all to God’ s glory.(4) Not covetous. (A. Willet, D. D.)Lessons 1. Regeneration must be total in every part. 2. That vicious persons be not with too great facility reconciled.3. God accepts of our obedience according to our heart.4. To give thanks to God for our health. (A. Willet, D. D.)The leper cleansed Although leprosy was not curable by human remedies, it did not always continue for life. It was often sent as a special judgment, as in the eases of Miriam, Azariah, and Gehazi. The Jews generally looked upon it in this light. Its very name denotes a stroke of the Lord. This of itself rather implies that it may cease with the repentance and forgiveness of the smitten offender. It was the anticipation of the healing, of at least some persons leprously affected, that formed the basis of the provisions here laid down. They constitute “ the law of the leper in the day of his cleansing” ; and if there was no possibility of cure, there was no use of this law. You will observe, however, that these regulations were not for the cure of the leper, but for his ceremonial cleansing after the cure. The disease had first to be stayed, and then began this process of cleansing off all its lingering effects and disabilities. I therefore take the deepest intention of these rites to be to illustrate the nature of sanctification. Justification is also implied, but only as connected with sanctification.1. In the first place, it is presupposed that the leper’ s disease had been stayed. And this healing again points to some putting forth of Divine power and grace quite different from anything here brought to view, and far anterior to the commencement of these services. The first motion of our salvation is from God. It begins while we are yet in the very depths of our defilement and guilt. “ While we were yet sinners, Christ died for us.” A full and free forgiveness of all our sins is provided. And the only remaining requirement is to “ go show thyself to the priest, and offer for thy cleansing, according as Moses commanded.” 2. The leper, finding his leprosy stayed, was to go to the judge in the case and claim exemption from the sentence that was upon him. And to render this the more easy for him, the priest had to “ go forth out of the camp” to meet him. The very moment the sinner believes in the healing proclaimed to him in the gospel, and sets himself to move for his cleansing, Christ meets him. 3. And when the healed leper thus presented himself to the priest, there was no alternative left. He had to be pronounced cured. And so Christ hath bound Himself to acquit and absolve every sinner who thus comes to Him in the strength of the gospel message. There is no further hindrance in the way. The man is justified. The sentence that was against him is rescinded and taken away. But the mere absolution of the priest did not fully restore the leper. Though his disease was stayed, there was a taint of it remaining to be purged off before he could join the camp or the holy services. And so our whole salvation must miscarry if it does not also take in an active holiness, purifying our hearts and lives, and transforming us into the image of our Redeemer. How this sanctification is effected is what we are now to consider. I. To cleanse the recovered leper, the first thing to be done was the procurement of two clean birds, the one of which was to be slain, and the other to be dipped in its fellow’ s blood and set at liberty. These two doves, the gentlest of all God’ s creatures, at once carry our thoughts back to Christ and His wonderful history. The fate of the one shows us how He was mangled for human guilt, crushed to death for the sins of others, and brought down to the depths of the earth. The other, coming up out of the earthern vessel, out of the blood of its fellow, shows us how Jesus rose again from the rocky sepulchre, and ascended up out of the hand of His captor on strong and joyous pinions far into the high abodes of heaven, scattering as He went the gracious drops of cleansing and salvation. The introduction of these birds, in this connection, presents a great theological fact. As they typify Christ, they show that our sanctification, as well as our justification, proceeds from His Cross and resurrection. II. The next thing to be done for the cleansing of the recovered leper was the arrangement and use of means to apply the cleansing of blood. Christ has appointed certain instruments and agencies to convey to us the purifying elements. First of all is the cedar stem of His Word, durable, fragrant, and instinct with celestial power and life, speaking through all the visible creation, but much more distinctly and powerfully in the written Scriptures. Along with this, and fastened to it, is the scarlet wool of the holy sacraments, absorbing, as it were, the whole substance of’ Christ crucified, and performing an important part in the impartation of the same to our souls. And along with this scarlet wool, and bound to the same stem, are the many little aromatic stems of prayer, with the sanctifying blood running out and hanging in drops on every point, ready to flow upon and cleanse the humble worshipper. III. A third requirement for the leper’ s cleansing was, that he should “ wash his clothes, and shave off all his hair, and wash himself in water.” This was his own work. It was to be done by the leper himself. Its spiritual significance is easily understood. It refers to the sinner’ s repentance and reformation. He must cleanse himself from all his old and base surroundings. He must separate between himself and everything suspicious. IV. But there is another particular entering into this ritual cleansing. After everything else had been done, sacrifices were to be offered. We must wash, and repent, and reform; but it avails nought without blood. Water, the purest that ever dropped from mossy rock, or gushed from the mountain spring, is not able to cleanse a man for heaven. Tears of repentance, though pure as those which trickled down the Saviour’ s cheeks, cannot wash out the stains of sin, except they be mingled with the blood that dripped from His wounds. And no moral improvements can entitle us to eternity’ s honours if they are not connected with the suretyship and sacrifice of Jesus. The source of all sanctification is in His death and resurrection. All the glories of eternal life still refer us back to Calvary. Grace in Christ Jesus commenced the work, and grace in Christ Jesus must complete it. The only peculiarity which I notice here is that some of the blood and oil was to be touched to the cleansed leper, the same as in the consecration of the priests. It points to the very culmination and crown of Christian sanctity. The blood of the trespass-offering stands for the blood of Christ, and the holy oil for the Holy Spirit. These are the two great consecrating elements of Christianity. “ With these our High Priest approaches us through the gospel, to complete our cleansing and ordain us to the dignities and duties of our spiritual calling. V. There is one point more in these ceremonies to which I will call your attention. I refer to the time which they required. A leper could by no possibility get through with his cleansing under seven days. One day was enough to admit him into the camp; but seven full days were requisite to admit him to his home. There was therefore a complete period of time necessary to the entireness of his cleansing. This arrangement was not accidental. It has its full typical significance. It refers to the fact that no one is completely sanctified in the present life; and that a complete period of time must ensue before we reach the rest to which our cleansing entitles us. We have attained unto very high honours. We have secured very exalted privileges. But everything has not yet been done, and all our disabilities are not yet removed. Great services yet remain to take place when the seven days have elapsed. And until then we must patiently wait. The influences of sin still linger about the old tenement, and we must suffer the consequences of it until the term of this present dispensation ends. Then shall our High Priest come forth again, and “ change our vile bodies, and fashion them like unto His own glorious body.” The last lurking-places of defilement shall then be cut off. The last act of the leper’ s cleansing was to shave off his hair. When that was done he entered upon all the high services of the Tabernacle, and went to his home a saved man. (J. A. Seiss, D. D.)Ceremonies on recovery of the leper First of all, “ he shall be brought unto the priest; and the priest shall go forth out of the camp,” and see him; and then the priest, when he finds that he is clean, shall pronounce him clean. Next the priest was to take “ two birds alive and clean, and cedar-wood and scarlet, and hyssop: and the priest shall command that one of the birds be killed in an earthern vessel over running water.” Now it seems absurd to speak of an earthern vessel, and water in it called “ running water.” But all the absurdity is taken away when we recollect that the original is “ living water.” It is the same expression that occurs in other parts of Scripture. “ I will give unto him living water” --“ It shall be in him a well of living water.” And the real meaning of this passage is “ fresh water” from the fountain, and not stagnant, and unfit for physical, or for spiritual, or for ecclesiastical purposes. Then it has been supposed that the one bird that was slain was meant to describe the death of Christ; and the dismissal of the other bird, after being dipped in the blood of the slain bird, was meant to be a type and prefiguration of the resurrection. It is nowhere in Scripture said to be so, but it is obviously typical of sacrifice; and no one sacrifice, no one symbol, could set forth the completeness of the work of Christ; and therefore many symbols may have been employed and combined to set forth that great and blessed act. We read, then, that the person, after this, was still to present an offering of “ two he-lambs, without blemish” ; and to remain at the door of the Tabernacle of the congregation till the priest had offered these; and by this he was to have access to the congregation. We read that the priest was to sprinkle him seven times; that is, completely, the number meant to denote perfection. He was also to touch the tip of his right ear, to denote that that ear should be opened only to all that was pure. He was also to touch the thumb of the right hand, to teach that every act was to be consistent with his character. And upon the right foot, to show that he was to walk in God’ s ways, which are ways of pleasantness and of peace. So that the man should feel--what is stated by the apostle in Romans 12:1-21. that he was to present himself, soul and body, a living sacrifice, acceptable to God through Jesus Christ. Now the language employed here-the hyssop, and the cedar-wood, and the sprinkling--casts light upon many passages in the Psalms, and those passages, again, cast light upon the phraseology of the New Testament. “ Ye are come unto the sprinkling of the blood of Jesus.” We read again, in another passage, of “ the sprinkling of His blood,” the “ blood of sprinkling.” The meaning of that is, just as the life of the turtledove, the lamb, or the bird, was sacrificed by the shedding of its blood, and typically and ecclesiastically, or Levitically, virtue or qualification was imparted to the person related to it; so the efficacy of Christ’ s death, represented by His blood--that is, the atoning efficacy of it--is to be applied so to our hearts and consciences that we may have peace with God, free pardon of our sins, and the hope of an inheritance among all them that are sanctified. (J. Cumming, D. D.)Do not forget the remedy Cecil had been a great sufferer for years, and none of his medical friends had been able to ascertain the cause. At length Mrs. Cecil was told of a physician who was extremely skilful in intricate cases, and whom she entreated him to consult. On entering the physician’ s room, he said, “ Welcome, Mr. Cecil; I know you well by character, and as a preacher. We must have some conversation after I have given you my advice.” Mr. Cecil then described his sufferings. The physician considered a moment, and then said, “ Dear sir, there is only one remedy in such a case as yours; do first try it; it is perfectly simple,” and then he mentioned the medicine. Mr. Cecil, fearing to occupy too much of his time, rose to leave, but the physician said, “ No, sir, we must not part so soon, for I have long wished for an opportunity of conversing with you.” So they spent half an hour more, mutually delighted with each other’ s society. On returning home, Mr. Cecil said to his wife, “ You sent me to a most agreeable man--such a fund of anecdote, such originality of thought, such a command of language.” “ Well, but what did he prescribe for you?” Mrs. Cecil anxiously inquired. There was a pause, and then Mr. Cecil exclaimed, “ I have entirely forgotten the remedy; his charms of manner and conversation put everything else out of my mind.” “ Now, young men,” said Mr. Cecil, “ it will be very pleasant for you if your congregations go away saying, ‘ What eloquence! what original thought! and what an agreeable deliver!’ Take care they do not forget the remedy, the only remedy, Christ and His righteousness, Christ and His atonement, Christ and His advocacy.” (Memoir of Wm. Marston.)The cured and uncured Christ cared the demoniac, the paralytic, the leper. He took the most chronic and complicated diseases, and they could not stand before His fiat. To one He said, “ Be thou clean” ; to another He said, “ Take up thy bed and walk” ; to another, “ Damsel, arise” ; and all these were not only cured as to the body, but cured as to the sicknesses of the soul. A pastor went into the house where there was a young Christian dying in great triumph. He entered the room to congratulate her as she was about to enter heaven, and as he went into the room and began to talk cheerfully about the joys that were immediately before her, her sister left the room. A few weeks after the pastor was called to the same house, and this sister who had left the room was about to take her departure into the eternal world, but she was not ready. She said to the pastor, “ You don’ t remember me, do you?” “ Oh, yes,” he replied, “ I remember you.” “ Do you remember when you were talking to my sister about heaven I left the room?” “ Yes,” he said, “ I remember that.” She said, “ Do you know why I left?” “ No,” he replied, “ I don’ t.” “ Well,” she said, “ I didn’ t want to hear anything about my soul, or about heaven, and now I am dying. Oh, sir, it is a dreadful thing to die!” Now, what was the difference between those two sisters? The one was perfectly cured of the terrible disease of sin, the other was not. (T. De Witt Talmage.)Christ the only Healer Now, children, if my watch has lost its mainspring, where shall I go to get it mended? To the tailor’ s? No. To the blacksmith’ s? No. To the watchmaker’ s? Yes. Why? Because he makes watches, and knows how to mend them. Now, if your hearts are bad, where will you go to have them healed? To your parents? No. To the priest? No. To Jesus Christ? Yes. Why? Because Be made the heart, and knows how to heal it. (The Church Scholars’ Magazine.)Christ is an Almighty Doctor Christ is an Almighty Doctor. At midnight a sudden disease comes upon your little child. You hasten for a physician, or you telegraph for the doctor as soon as you can, and hour after hour there is a contest between science and the King of Terrors. And yet you stand there and you watch and you see the disease is conquering fortress of strength after fortress of strength, until after a while you stand over the lifeless form and have to confess that there is a limit beyond which human medicament cannot go. But I hail at this moment an Almighty Doctor, who never lost a patient. Why, a leper came out with a bandage over his mouth and utterly loathsome, so they drove him out from all society, and when he came out the people all ran, and Christ ran. But Christ ran in a different direction from the people. They all ran away from the poor man; Christ ran towards him. And then a second leper came out with a bandage over his mouth, and a third, and a fourth, and so on until there were ten lepers, and I see Christ standing among them. It is a dangerous experiment, you say. Why, if you caught the breath of one such man as that, it would be certain death. There, sublimely great in goodness, Christ stood among the ten lepers, and He cured the first, and the second, and the tenth. (T. De Witt Talmage.)Christ can remove the root of the disease of sin Some time ago a man wished to cut down a tree in his garden, and took it in hand to do it himself. Taking a spade, he cleared away the earth from the roots, and laid them bare for the axe. He hewed all the roots and suckers he saw, and then pushed and pulled at the tree, but it remained as firm as ever. Going to his gardener, he consulted him about it, and his reply was, “ Ah, sir, you have not cut the tap-root. You may hack and cut away at all the rest of the roots, but unless you cut it the tree will never fall.” There are hundreds of sin-sick souls who persist in pruning away this sin and that sin, but they wilfully refuse to cut the tap-root of sin. Two birds.--The two birds considered typically I. In the first bird let us see the saviour.1. The bird was to be “ clean.” Christ perfectly holy. 2. A bird’ s being chosen in this rite may point us whence our Saviour came--from heaven. 3. The bird was slain. Christ tasted death for us. This shows-- (1) The evil of sin.(2) The certainty of its punishment.(3) God’ s unspeakable love. 4. As to what bird it was, we do not certainly know, but commentators tell us all the birds prescribed by Moses were common and accessible. So the Saviour is not far off, but near at hand. 5. The “ earthern vessel” reminds us of the Saviour’ s humanity. And the fact that it contained not only blood but also clear water, may remind us that He saves by His Spirit as well as by His blood--that His salvation includes sanctification as well as justification. II. Let us see in the other bird the believer.1. That the Christian is represented by a bird, just as the Saviour is, may teach us-- (1) That Jesus in some sense makes the Christian equal to Himself; and(2) That every Christian should seek to be Christlike (see 1 John 3:4). 2. That the Christian is represented by a clean bird teaches-- (1) That the man who believes is justified from all things; and(2) That the Christian’ s effort should ever be after cleanness of character as well as of condition. 3. That this bird was dipped in the blood of the slain bird shows us plainly the way of salvation--by faith. 4. That the bird on being dipped was then let loose into the open field, teaches the blessed freedom, the glorious change which immediately takes place on a man’ s believing. 5. May we not also learn that while the Christian is free, yet he will always use his liberty as the bird does, not to sink earthward, but to soar heavenward? III. As the living bird seems to have been dipped into the blood of the dead by means of a cedar staff, to which, along with a bundle of hyssop, it was attached by a band of scarlet wool, we take this staff as a representation of the gospel, through the foolishness of preaching which it pleases God to save them who believe. Doing so, we learn from 1 Kings 4:30, that cedar-wood and hyssop were regarded as the two extremes of vegetable creation; and so the gospel is(1) adapted to the two extremes of men;(2) addressed to the highest and lowest;(3) to the best and the worst. (D. Jamison, B. A.)The two birds As in all the Levitical types, so in this case, at the very entrance on the redeemed life stands the sacrifice of a life, and the service of a priest as mediator between God and man. Blood must be shed if the leper is to be admitted again into covenant standing with God; and the blood of the sacrifice in the law ever points to the sacrifice of Christ. But that great Sacrifice may be regarded in various aspects. Sin is a many-sided evil, and on every side it must be met. As often repeated, because sin as guilt requires expiation, hence the type of the sin-offering; in that it is a defrauding of God of His just rights from us, satisfaction is required, hence the type of the guilt-offering; as it is absence of consecration, life for self instead of life for God, hence the type of the burnt-offering. And yet the manifold aspects of sin are not all enumerated. For sin, again, is spiritual death; and, as death, it involves corruption and defilement. It is with special reference to this fact that the work of Christ is brought before us here. In the clean bird, slain that its blood may be applied to the leper for cleansing, we see typified Christ, as giving Himself, that His very life may be imparted to us for our life. In that the blood of the bird is mingled with water, the symbol of the Word of God, is symbolised the truth, that with the atoning blood is ever inseparably united the purifying energy of the Holy Ghost through the Word. Not the water without the blood, nor the blood without the water, saves, but the blood with the water, and the water with the blood (1 John 5:6). But the type yet lacks something for completeness; and for this reason we have the second bird, who, when by his means the blood has been sprinkled on the leper, and the man is now pronounced clean, is released and flies away heavenward. What a beautiful symbol of that other truth, without which even the atonement of the Lord were nought, that He who died, having by that death for us procured our life, was then released from the bonds of death, rising from the dead on the third day, and ascending to heaven, like the freed bird, in token that His life-giving, cleansing work was done. Thus the message which, as the liberated bird flies carolling away, sweet as a heavenly song, seems to fall upon the ear is this (Romans 4:25). (S. H. Kellogg, D. D.)The two birds There is nothing more suggestive than a caged bird. In the down of its breast you can see the glow of southern climes. In the sparkle of its eyes you can see the flash of distant seas. In its voice you can hear the song it learned in the wild wood. It is a child of the sky in captivity.1. Now the dead bird of my text, captured in the air, suggests the Lord Jesus, who came down from the realms of light and glory. He once stood in the sunlight of heaven. He was the favoured of the land. He was the King’ s Son. But one day there came word to the palace that an insignificant island was in rebellion, and was cutting itself to pieces with anarchy. I hear an angel say: “ Let it perish. The King’ s realm is vast enough without the island. The tributes to the King are large enough without that. We can spare it.” “ Not so,” said the Prince, the King’ s Son; and I see Him push out one day, under the protest of a great company. He starts for the rebellious island. He lands amid the execrations of the inhabitants, that grow in violence until the malice of earth has smitten Him, and the spirits of the lost world put their black wings over His dying head and shut the sun out. The hawks and vultures swooped down upon this dove of the text, until head and breast and feet ran blood--until, under the flocks and beaks of darkness the poor thing perished. No wonder it was a bird taken and slain over an earthern vessel of running water. It was a child of the skies. It typified Him who came down from heaven in agony and blood to save our souls. 2. I notice also in my text that the bird that was slain was a clean bird. The text demanded that it should be. The raven was never sacrificed, nor the cormorant, nor the vulture. It must be a clean bird, says the text, and it suggests the pure Jesus, the holy Jesus. Although He spent His boyhood in the worst village on earth, although blasphemies were poured into His ear enough to have poisoned any one else, He stands before the world a perfect Christ. 3. I remark also, in regard to this first bird, mentioned in the text, that it was a defenceless bird. When the eagle is assaulted, with its iron beak it strikes like a bolt against its adversary. This was a dove or a sparrow--most probably the former. Take the dove, or pigeon, in your hand, and the pecking of its beak upon your hand makes you laugh at the feebleness of its assault. The reindeer, after it is down, may fell you with its antlers. The ox, after you think it is dead, may break your leg in its death struggle. The harpooned whale, in its last agony, may crush you in the coil of the unwinding rope. But this was a dove--perfectly harmless, perfectly defenceless--type of Him who said, “ I have trod the winepress alone, and there was none to help.” None to help! The murderers have it all their own way. Where was the soldier in the Roman regiment who swung his sword in the defence of the Divine Martyr? Did they put one drop of oil on His gashed feet? Was there one in all that crowd manly and generous enough to stand up for Him? Were the miscreants at the Cross any more interfered with in their work of spiking Him fast than the carpenter in his shop driving a nail through a pine board? The women cried, but there was no balm in their tears. None to help! none to help! 4. But I come now to speak of this second bird of the text. The priest took the second bird, tied it to the hyssop branch, and then plunged it in the blood of the first bird. Ah, that is my soul plunged for cleansing in the Saviour’ s blood. There is net enough water in the Atlantic and Pacific oceans to wash away our smallest sin. Sin is such an outrage on God’ s universe that nothing but blood can atone for it. You know the life is in the blood, and as the life had been forfeited, nothing could buy it back but blood. What was it that was sprinkled on the door-post when the destroying angel went through the land? Blood. What was it that went streaming from the altar of ancient sacrifice? Blood. What was it that the priest carried into the Holy of Holies, making intercession for the people? Blood. What was it that Jesus sweat in the Garden of Gethsemane? Great drops of blood. What does the wine in the sacramental cup signify? Blood. What makes the robes of the righteous in heaven so fair? “ They are washed in the blood of the Lamb.” What is it that cleanses all our pollution? “ The blood of Jesus Christ, which cleanses from all sin.” 5. I notice now that as soon as this second bird was dipped in the blood of the first bird, the priest unloosed it, and it was free--free of wing and free of foot. It could whet its beak on any tree-branch it chose; it could pick the grapes of any vineyard it chose. It was free. A type of our souls after we have been washed in the blood of the Lamb. We can go where we will. We can do what we will. You say, “ Had you better not qualify that?” No; for I remember in conversion the will is changed, and the man will not will that which is wrong. 6. The next thing I noticed about this bird, when it was loosed--and that is the main idea--is, that it flow away. Which way did it go? When you let a bird loose from your grasp which way does it fly? Up. What are wings for? To fly with. We should be going heavenward. That is the suggestion. But I know that we have a great many drawbacks. You had them yesterday, or the day before; and although you want to be going heavenward, you are constantly discouraged. But, I suppose, when that bird went out of the priest’ s hands it went by inflections--sometimes stooping. A bird does not shoot directly up--but this is the motion of a bird. So the soul soars towards God, rising up in love, and sometimes depressed by trial. It does not always go just in the direction it would like to go. But the main course is right. (T. De Witt Talmage.)Freedom and exultation of the restored life Alas for any poor beguiled soul that turns away in scorn of the glorious gospel of the blessed God! Ye mistake it who regard it as a summons to a slavish and sorrowful life. It is a great voice out of heaven crying, “ Come up hither.” It is a call of the radiant dayspring as it bursts on the poor bird nestling in the withering grass, revealing the grandeurs of the everlasting firmament, that it may fly--fly--fly! Let me tell you again my old story of the eagle. For many months it pined and drooped in its cage, and seemed to have forgotten that it was of the lineage of the old plumed kings of the forest and the mountain; and its bright eye faded, and its strong wings drooped, and its kingly crest was bowed, and its plumes were torn and soiled amid the bars and dust of its prison-house. So in pity of its forlorn life we carried its cage out to the open air, and broke the iron wire and flung wide the lowly door; and slowly, falteringly, it crept forth to the sultry air of that cloudy summer noon and looked listlessly about it. But just then, from a rift in an overhanging cloud, a golden sunbeam flashed upon the scene. And it was enough. Then it lifted its royal crest, the dim eye blazed again, the soiled plumes unfolded and rustled, the strong wings moved themselves, with a rapturous cry it sprang heavenward. Higher, higher, in broader, braver circles it mounted toward the firmament, and we saw it no more as it rushed through the storm-clouds and soared to the sun. And would, O ye winged spirits! who dream and pine in this poor earthly bondage, that only one ray from the blessed Sun of Righteousness might fall on you this hour! for then would there be the flash of a glorious eye, and a cry of rapture, and a sway of exulting wings, as another redeemed and risen spirit sprang heavenward unto God! (C. Wadsworth, D. D.)Blood-washed Christians It is said in Germany, of one Prince Henry, when a little boy, that he had a great aversion to his bath. He didn’ t like it, and cried and squealed every morning when the time for his ablutions came round. One morning, to his very great pleasure, the nurse said he need not have it, and he soon took to showing to the other children how he had conquered the nurse to his royal mother’ s aggravation. He went out for a walk later in the day, and when he entered the palace gates on the return journey, the sentinel at that point offered him no salute, and that had never happened before. Being a prince he was greatly respected, and felt proud of the salute of the soldiers. Coming up to the palace door, there the soldier stood on guard, but no salute was given. The little boy went up to the stalwart sentinel quite angry, and said, “ Do you know who I am?” . . . “ Oh, yes, Prince Henry, but we never salute unwashed princes.” He never said anything in reply, but passed quietly into the palace, and the next morning he took his bath as required. They did not salute unwashed princes, and the world does not salute unwashed Christian:.. You are a royal blood-washed prince if you believe on the Lord Jesus Christ, and the world will take knowledge of you if you have been with Jesus, taking knowledge of Christ in you the hope of glory. (J. Spencer.)Appropriate return for the Saviour’ s blood-shedding In an Italian hospital was a severely wounded soldier. A lady visitor spoke to him, dressed his wounds, smoothed his pillow, and made him all right for the day. When leaving she took a bouquet of flowers, and laid it beside his head. The soldier, with his pale face and eyes full of tears, looked up, and said: “ That is too much kindness.” She was a lady with a true Italian heart, and looking back to the soldier, she quietly replied, “ No, not too much for one drop of Italian blood.” Shall we not freely own that the consecration of all our powers of body and spirit is not too much to give in return for the shedding of our Emmanuel’ s blood on our behalf? (S. S. Chronicle.)Christian consecration Did you ever hear of Hedley Vicars, that good soldier? He was once reading the Bible, and accidentally--he was not religious then, I believe--accidentally he happened to come upon the verse--“ The blood of Jesus Christ His Son cleanseth us from all sin.” Be thought, “ Is that true? Is that true to me? Does the blood of Jesus Christ wash out all my sin? Then I resolve I will henceforth live as a man who has been washed in the blood of Jesus Christ.” A noble resolve! Remember it--” I will live as a man ought to live who has been washed in the blood of Jesus Christ.” How is a man to live who has been washed in the blood of Christ? That was a noble resolve! (John Vaughan.)Hyssop.-- A sermon to children on hyssop (Leviticus 14:4.) Text chosen to illustrate one simple truth. A very little and insignificant thing may be used for very important work. Of this “ hyssop” the Jews were to make a sort of brush to sprinkle the door-posts with. It was but a little plant, for of Solomon it is said, “ He spake of trees, from the cedar-tree even unto the hyssop that springeth out of the wall.” It is a short-stemmed plant, growing in crevices like the ferns in our walls. It is bristly, and so suitable for making into a brush. It is bitter, and so it was thought to have cleansing properties; and, therefore, the Psalmist prays, “ Purge me with hyssop, and I shall be clean.”1. God uses little things for His work. True He uses the great cedar for making His temple, and the acacia boards for His tabernacle; but He also uses the little hyssop. Children are but “ little things,” and yet the Lord needs and uses them. Illustration: Naaman’ s maid. Children at our Lord’ s triumphal entry. The nurse who influenced the good Lord Shaftesbury. 2. God chooses the little things He wants to use. There are many little plants besides the hyssop; but only that one was chosen for this particular work. There are many sorts of grass, but only one, with specially interlacing roots, is used to keep up the great dams that hold back the sea in Holland. God will find out some particular work for each one of us; and all through life, as well as now, our joy will be to do what He finds for us to do. 3. God expects us to put something of our own into our service. The hyssop had something of its own. It put it into its work when it was used to soothe Christ’ s pain on the Cross. It is not enough just to do right, we must try to do right earnestly, skilfully, cheerfully, prettily: putting our own best selves into the doing. We are to be God’ s agents, but we must never forget this--He would have us put our love, our goodwill, our abilities, and our happy spirit, into all His work. If he be poor.--Provision for the poor The poor man is often overlooked. There is always a strong tendency in the more favoured classes to pass him by, and to forget, if not to despise him. But God does not forget him. The directions for his particular case are just as special and authoritative as any contained in this ritual. The Lord would thus assure him of His care--that He feels for him the same deep interest as for others, and brings atonement equally within his reach. There is a common level in the Divine administrations, upon which “ the rich and poor meet together, and the Lord is the Maker of them all.” The poor are His children, as well as the rich. He anointed His Son Jesus, to preach the gospel to them. And the most neglected and down-trodden child of want has just as good a right to cleansing and heaven, and may count as much upon the sympathy and grace of God, as his wealthy neighbour. If he cannot get three lambs, he is just as welcome and acceptable with one lamb and two doves. The poor widow’ s mite cast into the treasury of the Lord receives a higher commendation than all the costly donations of the wealthy. Mary, with her two young pigeons is just as completely cleansed as she who could add thereto a lamb of a year old. But although the law favoured the leper who was poor it did not exempt him. It accommodated the burden to his strength, but it did not remove it. If he could not bring three lambs he was still bound to bring one lamb and two doves. If he could not get three deals of flour one deal had to be forthcoming. There are sore, people who make poverty a virtue, and claim exemption from everything because they are poor. But God’ s commands are upon the poor as well as upon those more favoured in earthly possessions. He does not excuse them because they are indigent. They are sinners as well as other men, and must be cleansed by the same processes. There is no more merit in being poor than in being rich. Poverty cannot save a man. Beggars may go down to eternal death as well as millionaires. There is often as much crime in lags as in purple and fine linen. All classes are infected, and all classes must have recourse to the blood of the Lamb and receive upon them the same “ blood of sprinkling,” and the same consecrating oil of the Spirit. (J. A. Seiss, D. D.)Such as he can get.--According to ability He shalt “ offer.” That is the law. But he shall offer only “ such as he can get.” That is the mercy. But in mercy there is a law. Pity is not unruly, out of harmony with eternal righteousness and truth; tears are part of the Divine economy, as well as constellations. See how everywhere in the holy Book we find judgment and mercy, law and love, discipline and rest of soul. Christianity is a yoke, a burden, but light and easy. Here is the considerateness of God even in law. The law is not cast-iron; the law is not an expression of arbitrary will. The law rises high as heaven, and yet it stoops as lowly as human infirmity and need. The next verse is even more explicit in its tenderness; Leviticus 14:31 begins, “ Even such as he is able to get.” The emphasis is on the word “ able” ; all the meaning is to be found in that word. Not, such as he can casually pick up; not, such as may happen to come in his way at the moment; that is not law, that is folly, h thought of that kind would wreck the order and unity of creation. How very different is the instruction or injunction, “ Even such as he is able to get” --after he has walked ten miles, after he has done the very best in his power, after he has strained his thought to the agony of anxiety; then if his offering, how poor soever it be, shall prove to be the very best of his ability, it shall go right up into heaven and be accepted there as if it were a king’ s offering, without spot or blemish, without infirmity of age, or without sign of unequal conflict. Here, then, is unity combined with diversity. If you bring a thousand pounds, it may be much, it may be nothing. If you bring the smallest coin of the realm, which indeed is no coin at all but a mere token, if it be all you can do, if it be such as you are able to get, it is a mountain of fine gold and there is hardly room for such a gift in heaven. What a variety of offering may be found on the Christian altar! There is a great offering of gold. Some men have nothing but gold to give, but they give it with both hands, they give it with a blessing; they send their love with it, and love doubles every gift. Here is a great offering of work; morning, noon, and night the offerer is wondering what he can do next. All his time is God’ s; he will accept any position that may be given to him. He does not elect his own place, he simply tells what his faculty is, and he is willing to give the whole of that faculty twelve hours in the day to the service of Christ. Here is a great offering of music; here is a leading voice, here is a spiritual interest in that sweet department of public worship; the voice is given, all that the voice means is joyously contributed; the giver says, “ I would give more if I could, but this is all I have been able to get, take it, O Christ, it is given in Thy name; receive it all.” Here is a great offering of home-service. That home-church has never had its history written. The history of the home-church never can be put into words. It is the great church, it is the church out of which all other churches are cut, like palaces out of the solid rocks. Palaces owe themselves to the great quarries of the earth; they are not select, dainty, specially-jewelled stone; the great cathedrals all came out of the quarry. And the home-church is, if it may be so expressed without roughness, the quarry, the stone bed, out of which all the other churches are built, though they be called minsters and temples and cathedrals. What a great offering there is of love. Love has no hours. Love never entered into a union or a federation for the purpose of seeing how little it could do and how much it could get. Love never begins, because it never ceases. “ Such as he can get.” Nor is this the only phrase that indicates the tenderness of law. In Leviticus 14:21 of this very chapter we read, “ And if he be poor, and cannot get so much; then,” &c. We need not ask if this book is an inspired book. The righteousness, the tenderness, meet so uniquely and cooperate so perfectly that there must be more than human thought in all these economic and considerate arrangements. Points of this kind are the true arguments for inspiration. “ If he be poor, and cannot get so much; then,” &c. Thus God makes room at the altar for the poor man, and any altar that makes room for the poor, stands on earth, but reaches up to heaven. By this sign know ye that ye are in front of God’ s altar. “ Such as he can get” often means nothing more than, “ Such as God has given him.” What have we that we have not received? God orders the business of men. If men would recognise this they would be quieter and more thankful. There is a sense in which we can all do more. What is that sense? It is only true in so far as it proceeds out of the deeper doctrine that we can all be more. This is a question of quality; this a question of moral capacity. The great thing in this Christian education and discipline is to make the man himself more, his quality finer, his sensitiveness more exquisite, his consciousness of indebtedness to God profounder and livelier. We shall never have any revival of hand-action that is worth anything until we have a revival of heart-life, heart-love, heart-faith. Let us pray for increase of heart. (J. Parker, D. D.) Leviticus 14:34-57 Leprosy in a house.Leprosy of house and garments (see also Leviticus 13:49):--Few subjects have proved more perplexing to the student of Scripture than this. That human dwellings and garments should exhibit a similar disease to that which infects the human body seems at first sight to be highly improbable. We are indebted to the recent discoveries of the microscope for the first intimation of the true nature of the leprosy of house and garments. A careful examination of the Levitical narrative in the light of modern science leaves no room to doubt that the conclusions of Sommer, Kmtz, and other recent authors, who attribute a vegetable origin to this plague, are correct. ‘ The characteristics mentioned are such as can belong only to plants. There are some species of fungi which could have produced all the effects described, and whose form and colour answer admirably to the appearances presented by the leprosy. We are therefore safe in believing that the phenomena in question were caused by fungi. The language of Moses is evidently popular, not scientific, and may therefore be supposed to include not only different species, but even different genera and orders of fungi as concerned in the production of the effects described. The leprosy of the house consisted of reddish and greenish patches. The reddish patches on the wall were in all likelihood caused by the presence of a fungus well known under the common name of dry-rot, and called by botanists Merulius lachrymans. Builders have often painful evidence of the virulent and destructive nature of this scourge. It is frequent all the year round, being in this respect different from other fungi, which are usually confined to the season of decay. If once established dry-rot spreads with amazing rapidity, destroying the best houses in a very short time. The law regarding it in Leviticus is founded upon this property; seven days only were allowed for its development, so that its true nature might be placed beyond doubt. The precautions here adopted are in entire accordance with the nature and habits of fungi. By emptying the house of its furniture, shutting the doors and windows, and excluding the air and light, the very conditions were provided in which the dry-rot would luxuriate and come to maturity. If the walls were completely impregnated with its seed and spawn, this short period of trial would amply suffice to show the fact, and the building might then safely be condemned to undergo a process of purification. There are no means of restoring rotten timber to a sound condition, and the dry-rot can only be eradicated by removing the decayed and affected parts, clearing away all the spawn and destroying the germs with which the plaster and the other materials of the walls may have been impregnated. For this purpose the process of kyanising and burnetising have been recommended--that is, washing the walls or the woodwork with a strong solution of corrosive sublimate or chloride of zinc. If the dry-rot is not fairly established in a house it may be removed with tolerable ease by these processes; should the disease, however, have become widespread and deep-seated, no means of dealing with the evil can be depended upon, except that of removing altogether the corrupted and contagious matter and admitting a free circulation of air. This was exactly what the Jewish priest was commanded to do (verses 40-42). It often happens, however, that even this severe operation proves ineffectual; and after repeated repairs of the same nature, it is found that the building is so hopelessly ruined that it must be abandoned and dismantled (verses 43-45). Dr. Thomson, in “ The Land and the Book,” mentions that the upper rooms of the houses in Palestine, if not constantly ventilated, become quickly covered with mould and are unfit to live in. In many cases the roofs of the houses are little better than earth rolled hard, and it is by no means uncommon to see grass springing into a short-lived existence upon them. Such habitations must be damp and peculiarly subject to the infection of fungi. During the months of November and December especially, fungi make their appearance in the wretched ephemeral abodes of the poorer classes; and in the walls of many a dwelling at the present day may be seen the same leprous appearances described by Moses three thousand years ago. When the Israelites entered Palestine they occupied the dwellings of the dispossessed aboriginal inhabitants instead of building new houses for themselves. And in these dwellings, as the Canaanites lived in the midst of moral and physical impurity, and were, moreover, ignorant of all sanitary conditions, the plague of leprosy would be very apt to manifest itself. The Bible speaks of it as sent expressly by God Himself: “ When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession.” It was so sent in mercy and not in judgment, to show to them, by a palpable proof appealing to the eye, what could not be so well revealed by other evidence. It was the visible manifestation of a hidden insidious unwholesomeness--the breaking out, as it were, of an internal and universal disease. It directed attention to the unhealthy character of the house, and stimulated inquiry as to how it could be remedied. Whereas if no such abnormal appearance presented itself, the inhabitants might remain unconsciously in the midst of conditions which would slowly but surely undermine their health, and in the end prove fatal. In the Levitical narrative we read that in the walls of the affected houses there were greenish as well as reddish streaks. These greenish streaks were caused by a much humbler kind of fungus than the tile Merulius lachrymans, or dry-rot, concerned in the production of tim reddish streaks. Every one is familiar with the common green mould, or Penicillium glaucum, of botanists. This fungus is extremely abundant everywhere, and seems to have been no less general in the ancient world, for we find traces of it pretty frequently in amber, mixed with fragments of lichens and mosses. It grows on all kinds of decaying substances, and is very protean in its appearance, assuming different forms according to the nature of the body or situation which it affects. Common mould grows on every substance, whether animal or vegetable, in a state of decay. It grows even upon the human body when it is in an enfeebled or disordered condition; and many diseases of the skin are owing to its efforts to develop and spread itself. The thrush in children, the muscardine so destructive to silkworms, the fungoid growth which so often causes the death of the common house-fly in autumn, are all different forms of the common mould. Its germs or spores are constantly floating in the air or swimming in the water in incalculable myriads, so that it is difficult to conceive how any place can be free from their presence. The atmosphere of our houses is loaded with them; and were we endowed with microscopic vision, we should see them dancing about in the draughts and currents of our rooms, or shining among the motes in the pencilled rays of sunshine. The ubiquity of mould has given rise to the theory of spontaneous generation, still held by a certain class of naturalists; but the immense profusion of its seeds, and their wonderful powers of adaptability under varying circumstances, and of entering through the finest conceivable apertures, will easily account for its presence in every situation, without being under the necessity of admitting what has never yet been proved--that substances in a particular state of decay can, without seeds or germs of any kind, generate low forms of life. Many medical men are of opinion that various zymotic diseases, if not originated, are increased by the presence of these minute cellules in the blood, and by their deleterious action in developing themselves. The injuries inflicted by fungi are indeed incalculable. But we have nevertheless a grand compensation in the benefits which they confer in accelerating, by their unparalleled rapidity of growth, the process of decay, and removing frown the atmosphere into their own tissues, where they arc innocuous, the putrescent effluvia of dead substances. They also economise the stock of organised material which has been slowly and tediously gained from the earth, air, and water, by preventing it from going back through decomposition to the mineral state, and preserving it in an organic form to be at once made available for the purposes of higher animal and plant life. Mould, for these reasons, is not so much an evil in itself as an indication of evil conditions in the World, and by minimising these it renders an all-important service in the economy of nature. Its great purpose is purely benevolent; but, like the storm intended to purify the atmosphere, it sometimes oversteps its limits, and proves injurious in particular cases. The minute regulations for inspecting and cleansing those houses where symptoms of leprosy appeared, indicate how complete was the sanitary system under which the ancient Israelites lived. God considered no part of their domestic and social economy, however humble, beneath His notice. Cleanliness in person, in dress, in dwellings, and in all outward appointments, was enforced by statutes of a peculiarly solemn character. All these ceremonial enactments were in the first instance intended for sanitary purposes. God had respect to the physical health and well-being of His people. He wished them to be patterns of purity, models of beauty, their bodies to be perfectly developed in the midst of the most favourable circumstances; and therefore the most admirable arrangements were made for securing cleanly, orderly, and healthy habitations. But not for purely physical purposes alone were the Levitical laws regarding the leprosy of the house enforced. They had also a spiritual significance. All experience tells us of the mysterious connection, founded upon the constitution of our twofold nature, between physical and moral evil--between external and internal impurity. The proverb, “ Cleanliness is next to godliness,” is truer even than it is admitted to be. Physical filth has in innumerable instances been the means of turning away the Lord from the homes of those who endure it. For want of a little more room and a little more purity in their dwellings, the sublimest truths fall dead upon the ears of thousands. The salvation of the poor, though to them the gospel is preached, is in very many cases rendered impossible, humanly speaking, on account of the degrading conditions amid which they live, and the deadening, hardening influence which familiarity with noxious sights and smells produces. How often are the spiritual instructions of the district visitor thrown away on account of the unhallowed effects of filthy surroundings! Sad it is to think of the leprosy of the house being the type of the leprosy of sin which infects the earthly tabernacle of this body. We bear about with us this plague in all our members. From the crown of the head to the sole of the foot there is no soundness in us. Be it ours to put our natures entirely under the purifying power of God’ s Spirit, so that they may be cleansed from all impure desires, &c. So much for the leprosy of the house. The leprosy of garments may have been caused by the same fungi. Precisely the same appearances manifested themselves in the one case as in the other. I am disposed to attribute the greenish streaks on the garments to the common green mould; for, as I have observed, it is ubiquitous, and grows as readily on clothes as on house walls, when left in damp, ill-ventilated, ill-lighted places. The reddish patches, however, seem to me to have been produced by the growth of the Sporendonema, or red mould, very common on cheese; or of the Palmella prodigiosa. This last-mentioned plant is occasionally found on damp walls in shady places, and on various articles of dress and food, sometimes extending itself over a considerable area. It is usually a gelatinous mass of the colour and general appearance of coagulated blood, whence it has received the famous name of Gory-dew. Though formerly ranked with the algae, or seaweed family, it is now ascertained by more accurate physiological researches to be a species of mould; so that, under whatever names we may class them, the plants which occasioned the strange appearances on houses and garments belong to the same tribe. Instances of reddish patches suddenly investing linen and woollen clothes are by no means confined to the Levitical narrative. A whole volume might be filled with similar examples. Along with other marvellous prodigies they abound in the mediaeval chronicles; and were they not authenticated by the most trustworthy evidence, we should hesitate--from their very extraordinary character--to accept them as true. It was by no means rare to find, in the Middle Ages, consecrated wafers and priestly vestments sprinkled with a minute red substance like blood. Such abnormal appearances were called Signacula, as tokens of the Saviour’ s living body; and pilgrimages were not unfrequently made to witness them. In several cases the Jews were suspected, on account of their abhorrence of Christianity, of having caused sacramental hosts to bleed, and were, therefore, ruthlessly tormented and put to death in large numbers. Upwards of ten thousand were slaughtered at Rotil, near Frankfort, in 1296, for this reason. The bleeding of the host, produced in consequence of the scepticism of the officiating priest, gave rise to the miracle of Bolsena in 1264; the priest’ s garment stained with this bloody-looking substance being preserved until recent times as a relic. This gave rise to the festival of the Corpus Christi founded by Urban IV. Before the potato-blight broke out in 1846, red mould spots appeared on wet linen surfaces exposed to the air in bleaching-greens, as well as on household linen kept in damp places, in Ireland. In September, 1848, Dr. Eckard, of Berlin, while attending a cholera patient, observed the same production on a plate of potatoes which had been placed in a cupboard in the patient’ s house. All these instances-and hundreds more might be enumerated--though somewhat exaggerated by the dilated eye of fear, were found by microscopic investigation to be caused by the extraordinary development in abnormal circumstances of the red mould. Occurring, as most of them did, before the outbreak of epidemics, which they were supposed to herald, they obviously point to the conclusion that they were developed by unhealthy conditions of the atmosphere. In ordinary times but few of the fungi which caused these alarming appearances are produced, and then only in obscure and isolated localities; but their seeds lie around us in immense profusion, waiting but the recurrence of similar atmospheric conditions as existed in former times, to exhibit as extraordinary a development. “ O Lord, how manifold are Thy works; in wisdom hast Thou made them all!” is the thought that arises in the devout soul at the contemplation of the wonderful structure and history of these minute existences, which live and die unknown to the great majority of mankind. Even a mould, requiring the highest powers of the microscope for its examination, can become in His hands a mighty scourge or a transcendent benefit. (H. Macmillan, D. D.)House leprosy The particular nature of this affection I cannot very certainly determine. Michaelis thinks it was a sort of mural efflorescence, which often appears in damp situations, cellars, and ground-floors, and so corrodes walls and plastering as to affect and damage everything near it, and sometimes quite destroying the entire building. Calmet thinks it was a disorder caused by animal-eulse which eroded the walls, and finally destroyed them, if left undisturbed. But perhaps we cannot do better than to agree with the Rabbins and early Christian Fathers, who believed that this leprosy was not natural, but sent of God as an extraordinary judgment, to compel men to the public acknowledgment and expiation of some undetected negligence or crime. It was the stone crying out of the wall against the sinner, and the beam out of the timber answering it (Habakkuk 2:11). It came like a great domestic affliction, saying, “ This is not your rest, because it is polluted.” It was the hand of God upon the forgetters of His law. It was “ the curse of the Lord, in the house of the wicked.” Its typical significance will at once suggest itself. It plainly points to the fact that not only man, and his surroundings in life, but his very dwelling-place--the earth itself--is infected. The whole surface and framework of the world bespeaks infection, disobedience, and disorder. We must tear it with instruments of iron, and mix its mould with tears and sweat, before it will yield us bread. Walls and houses must be built to shelter us from its angry blasts. And with all that we can do, the sea will now and then engulf the proudest navies, and the hailstones blast the budding harvests, and famine and pestilence cut down the strength of empires, and earthquakes bury up great cities in a common tomb, and the sun and the moon flash down death in their rays, and the very winds come laden with destruction. And even in a moral aspect, the material world, though meant for spiritual as well as other good, has often been to man a source of defilement. Creation is a standing miracle to show us eternal power and Godhead. Every ray of light is an electric cord let down from the unknown heavens to lift our hearts into communion with “ the Father of light.” Every night puts us into the midst of a sublime temple in which the tapers burn around the everlasting altar, and through which rolls the vesper anthem of the heavenly spheres, to inspire us with adoration. And the innumerable changes that pass before our eyes are but so many letters to spell out to us the name of the unknown God, in whom we live and have our being. But, how often have these very things tended to establish men in unbelief, and tempted them from the ways of piety and peace? How often have persons looked up into the starry sky, and reasoned, until they were led to say the gospel is a forgery?--or dug into the earth, and insisted that Moses was mistaken in its age?--or cut among the arteries and tissues of organic life, and denied man’ s immortality?--or watched the uniformity of God’ s common laws, and pronounced a miracle impossible?--or dipped a little into physical science, and controverted the very existence of a deity? How often have earth’ s products proven to be mere baits and lures to unguarded souls to lead them down to death? How have its wines tempted men to intemperance, and its beautiful groves to the licentiousness of the idolater? How frequently the very gold or silver of its rocks have taken the place of God Himself, and fastened everlasting condemnation on the worshipper? And what scene of beauty contained in this world, but has served to draw the heart of some one from the Lord? But it shall not always be so. The leprosy in our dwelling-place may pass away as well as leprosy in our persons, or in our clothing. God has appointed rites for its cleansing. The time is coming when “ there shall be no more curse.” But it is to be the last thing cleansed. Regeneration begins first in the spirit. From the spirit it extends to the outward life, then to the redemption of the body. And after that comes the grand deliverance, when “ the creature (or creation) itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God.” Not only our personal nature is to be renewed, but the very world in which we live. And it is only upon the theory of the ultimate and complete recovery of the world from all damage of sin, that the prescriptions now before us can be explained. The first thing to be done to a house found to be leprous, was to have the affected stones removed, the walls scraped, and the plastering renewed. This done, all parties were to wait to see what the effect would be upon the disorder. This evidently recalls the flood, and God’ s dealings with the earth at that time. It was then that He broke up the old and tainted foundations, swept away the scum of its surface, and overcast it with a new order of things. All is therefore in waiting now, till our great High Priest and Judge shall come forth again to inspect the earth. After the lapse of an appropriate time of trial, which is left indefinite in the record, the priest was again to examine the house that had been thus dealt with; and if the plague had broken out again, and had spread in the house, he was to break it down, “ the stones of it, and the timber thereof, and all the mortar of the house, and carry them forth out of the city into an unclean place.” If the leprous symptoms were not stayed, it was to be completely and for ever demolished. There was no further hope for it. It perished in its uncleanness. I take this as a type, not of what is to befall the world, but of what would have befallen it without the redemption that has come in to stay its corruption and save it from ruin. How, then, was a leprous house to be cleansed? We have seen what was to be done to it upon the first appearance of the plague. We accordingly read that, after the lapse of a suitable time to test whether the infection was stayed, “ the priest shall come in,” &c. (Leviticus 14:48-53). All this refers us back to the blood-shedding, death, and resurrection of Jesus Christ, and holds forth the great fact that the world is made clean to us now, and will be entirely cleansed hereafter, by virtue of the redemptive work of our great High Priest. Because Jesus was slain, and has redeemed us to God by His blood, the saints may take it as their song, “ We shall reign on the earth.” Some suppose that this dwelling-place of man is some day to fall to pieces, and pass away, and be no more. Had Christ not died, or having died, not risen again, it might be so; but now a light of glory rises upon its futurity. It shall not die, but live. Great changes may yet pass upon it, but it shall survive unharmed. This world was Heaven’ s gift to man. It was his patrimonial estate. It was his sin that blighted it. And just so far as he is redeemed, he shall get his own again, and hold it by a charter written in his Saviour’ s blood. (J. A. Seiss, D. D.)The plague in the house I fancy you have heard words like these before, though you might never have known that they were in the Bible. But you have heard mother or father, when worried and vexed, often say, “ It almost seems as if there was a plague in the house!” I. The kind of plague the text speaks about was a strange one. It first appeared in a little green or reddish spot, growing on the wall of the house. When that was noticed, the person who lived in the house had to go to the priest and say to him, “ It seemeth to me there is as it were a plague in the house.” Then the priest came and looked at the spot, and ordered the house to be locked up for a week. At the end of that time, if the spot had not grown any larger, it was simply cut out, and the house was declared to be quite safe to dwell in. But if the spot had increased, then they knew that it was the plague, and all the stones round about it were taken out and new ones put in their places, and the old ones were carried away to a distance. But if, after all this care had been taken, the spot appeared again, then they knew it was no use trying further that way. This was a “ fretting leprosy,” as it was called; so the house was ordered to be pulled down, and all its stones carried far away, and a new house built in its stead with entirely new stones. II. Haven’ t we plagues in the house now, something different from that perhaps, and yet something like too?1. There is a bad temper. What a plague that is in the house! There is a sulky temper and a quick temper. The sulky one is when a boy or girl goes moping, moping, and won’ t speak or do anything cheerfully. It is a very hurtful plague in the house. Then there is the quick temper, up in a moment, over in a moment! Perhaps this is better than the other, if we are to make any distinction; but better be rid of bad temper altogether. 2. Selfishness is another plague in the house. 3. Disobedience is another plague in the house. No boy or girl ever yet came to good who did not try to obey father and mother. III. Where the plague breaks out.1. Where ventilation is bad. Now what fresh air is to the body, God’ s Spirit is to the soul--that which keeps it fresh and free from plague. Maintain that Spirit in the house, prayer and love for God, and--striving to obey Him--no plague shall come nigh thy dwelling. 2. The plague also breaks out where sunshine never comes. What a healing thing is the sunshine! How glorious it can make even the dingiest street! The plague never comes where the sunshine is, and cheerfulness is the sunshine of the home. There was a great scholar once, Dr. Dwight, a big man with a great broad chest. Once when the students in the college were not getting on well, he said to them, “ Gentlemen, I see there is something wrong; you are becoming too melancholy. You must learn to laugh, that’ s the way to cure the plague.” So he broadened his own chest, took a big breath, and burst into such a hearty laugh that all the others laughed too. “ That’ s very good,” he said, “ very good for a beginning; but see that you keep it up!” And it is good practice in the house to have a hearty laugh. Keep cheerfulness there, and the plague won’ t trouble you. (J. Reid Howatt.)The way to remove the plague When plague, or pestilence, or war, or famine, come on a land, there are two classes of persons who act in opposite ways. One class will pray only that God may remove them, and do nothing more; another class will set about sanitary reform--a most precious and important thing--but they will do nothing more. Now, we are taught in this chapter that the two are to be combined. The priest not only applied to God, and offered sacrifices that the plague might be removed from the house, but he set to work and pulled down the stones, and broke the timbers, and scraped the house, and had it plastered and cleansed; and thus there was the most effective sanitary process, accompanied with the most sacred and Christian appeal to Him who is the Lord and the Giver of life; and who alone healeth, and when He healeth none can make ill. Now, it is the happy combination of these that constitutes in all things the perfection of Christian conduct. If we so think of means as to think of nothing else, we shall have no blessing; if we so think of, or engage in prayer, as to exclude means, we shall have no blessing. If we suppose that by attending to all that is just, and proper, and obligatory in sanitary measures, we may defy God, we blaspheme; but on the other hand, if we act as some, pray, and appoint days of fasting and of prayer, but do nothing to lift the poor from their degradation, to improve their dwellings, to increase their comforts, to give raiment to the naked, food to the hungry, a shelter and a home to them that have none, then that is downright hypocrisy. But if we can combine the two, by using all the means that God in His providence has given us, as vigorously as if all depended upon the means, and yet, while we do so, look up to God as if the means were worthless, and He must do all, then we shall combine the blessed heavenly benediction with the use of the most effective earthly means, and God, our own God, shall crown us with His blessing. (J. Cumming, D. D.). Leviticus 15:2-33 Because of his issue he is unclean. Human nature unclean 1. We learn, in a very striking manner, the intense holiness of the Divine presence. Not a soil, not a stain, not a speck can be tolerated for a moment in that thrice-hallowed region. 2. Again, we learn that human nature is the ever-flowing fountain of uncleanness. It is hopelessly defiled and defiling. 3. Finally, we learn, afresh, the expiatory value of the blood of Christ, and the cleansing, sanctifying virtues of the precious Word of God. When we think of the unsullied purity of the sanctuary, and then reflect upon nature’ s irremediable defilement, and ask the question, “ However can we enter and dwell there?” the answer is found in “ the blood and water” which flowed from the side of a crucified Christ--a Christ who gave up His life unto death for us, that we might live by Him. (C. H. Mackintosh.)Secret uncleanness All the uncleannesses here enumerated are such as were, for the most part, unknown except to the individual alone. They must, therefore, refer to sins of solitude and secrecy. The lesson is here taught that we may be great sinners without anybody else knowing anything about it. There may be a very correct exterior life, and yet a secret cherishing of pride, and lust, and unbelief, and a secret painting of the walls with imagery, as much unfitting us for the society of the pure and good as any open and outbreaking wickedness. “ The lively imagination of a gay, poetic mind is not less sinful when it scatters forth its luscious images, than the dull, brutal feelings of the stupid, ignorant boor.” Even the quiet and involuntary exudations of natural feeling are often to be numbered with the uncleanest things. It is amazing how deep-seated the contaminations of sin are. A man may be truly penitent. He may be set to be a good servant of God; and yet, every now and then, he will find the disgusting uncleanness of sin quietly and unintentionally escaping from him, contaminating himself and those who come in contact with him or touch what he has touched. His whole nature is yet so full of remaining corruption that the least agitation causes it to trickle over. He lies down to sleep, and presently he finds it in his dreams. He puts forth his hand to welcome a friend, and the very touch sometimes awakes wrong echoes in the soul. He is accidentally thrown into the mere neighbourhood of sin, and the very atmosphere about him seems at times to be laden with excitations of impurity. His depravity cleaves to him like an old sore. Nor are these secret and involuntary outflowings of corruption mere trifles, unworthy of notice. They are here set forth under images and types among the most offensive and disgusting. They are too loathsome for public recital--too hideous even for the mind to dwell upon. God intends thus to signify His deep abhorrence of our inherent corruptions. He means to intimate to us that we have reason to be ashamed and confounded at the secret disorder which still works in us. Nay, He yet adds to these defilements a judicial sentence. They were uncleannesses which excluded from the sanctuary and everything holy. They brought condemnation with them. And some of them were so bad as to need atonement by blood. We need, therefore, to be on our guard against the beginnings of evil. It is indeed melancholy that we, as Christians, still have so much impurity cleaving to us. But still it is not without its good effects. We need something to keep us humble, to drive us continually to the throne of grace, and to keep us ever mindful of our dependence upon the mercy of God. It helps to soften us towards the failings of others, and to make us charitable in our judgments of offenders. It helps greatly to reconcile us to the idea of dying. It contributes to make our dying day a blessed day, because it will put an everlasting end to these vexations. Then we shall be delivered. “ from the body of this death.” (J. A. Seiss, D. D.)Purity required In tins chapter the defilement of sin is the leading thought. Here again there can be no doubt that there was a sanitary element in the regulations. “ Cleanliness is next to godliness” is not, as some suppose, a Bible sentence, but it is beyond all question a Bible sentiment. The first all-embracing law of the Mosaic economy is, “ Be holy.” And the second is like unto it, “ Be clean” : clean in person, clean in garments, clean in house, clean in camp, clean everywhere. Who can tell how much the world owes to these “ health laws of Moses” ? “ It is certainly a curious thing,” writes one who is an authority on the subject, “ worthy the notice of every student of the progress of the human race, whether his standpoint be religious or purely scientific, that the moving camp in the wilderness was governed by as strict and perfect a sanitary code as any sanitary commission could now devise.” But in the Mosaic institutes the purity of the soul was ever kept before the mind as the main thing to be desired and secured. “ Our hearts sprinkled from an evil conscience,” was always the first thing; “ our bodies washed with pure water” was the second (Hebrews 10:22); and throughout the book of the law these two have been by God so joined together that no candid mind can put them asunder. (J. M. Gibson, D. D.)Cleanliness a religious dut y:--We get here an illustration of that which so often occurs in the law of Moses, viz., that duties of the lowest, humblest order are urged on the people by the highest and noblest sanctions. Common work may be dignified by great motives. It will be regarded by a wise Christian man as a part of his duty which is by no means to be neglected, to maintain order and unsullied cleanliness in person and home. (C. Clemance, D. D.)The secret flow of sin from the natural heart, typified in the running issue We are here taught the disgusting constancy with which our original, deep-seated corruption will naturally discover itself. In all situations, towards all persons, at all seasons, this filthiness of the secret soul may be traced. In Leviticus 15:4 the man is represented as unclean when he lieth down to sleep, or even to rest at noon. Ah! yonder lies a sinner, and the very ground under him is accursed. His very pillow may shortly become a spear under his throat; just as Jonah’ s rest soon became a tempestuous sea. A friend comes to see him and gently wakes him, but touches his couch in so doing, and becomes thereby unclean (verse 5); for the man is all polluted. However amiable the friend you visit, yet, if still in his unhealed corruption, your intercourse with him spreads its baleful influence over you. You have insensibly been injured by the contact. Oh, how we should watch our souls in mingling with a world lying in wickedness l Oh, how holy, how marvellously strong in holiness was Jesus, who breathed this polluted air and remained as holy as when He came! If the man leave the spot, and another occupy it, that other has seated himself in the sinner’ s place (verse 6), and the memory of his sin is not gone. He is in contact with a polluted thing. As when one of us now reads the details of a sinner’ s career, and our mind rests thereon, we are involved in this sin. If a physician (verse 7) or an attendant touch the sick man’ s flesh, he is in contact with sin, and becomes polluted. This legal consequence of any actual contact with the defiled shows us, no doubt, the danger and hazard of even attempting to aid the polluted. It is at the risk of being ourselves involved in their sin. Therefore it must be watchfully done, not boldly and adventurously. You breathe an impure atmosphere: proceed with caution. If (verse 8) any even accidental touch occur--as if the diseased man spit or sneeze, so as anything from him reaches the bystander, pollution is spread. An accidental word, a casual expression, an unexpected look, may suggest sin; and if it does, forthwith wash it all away ere evening comes. “ Let not the sun go down upon thy wrath.” Leave no stain for a moment upon thy conscience. When the man rides forth, lo! yonder is a sinner; and his saddle is polluted; and the mattress he spread on the floor of his tent for a temporary rest in his journey (verse 10) is so polluted that the attendant who lifts it is defiled. Oh! sad, sad estate of man! In going out or coming in, in the house or by the way, his inward fountain of sin flows on unceasingly, and the Holy One of Israel follows him with His eye to mark him as a sinner. Nay, if he put his hand forth (verse 11) to touch any one-to give him a friendly welcome, or aid him in any work, he conveys pollution, unless he have first “ rinsed his hands in water.” The sinner, whose natural heart is still unhealed, cannot do even a kind act without sin--his only mode of doing so would be “ washing in clean water.” And the vessels he uses (verse 12)must be broken or rinsed in water; even as the earth, on which the sinner has stood as his theatre for committing evil shall be broken in pieces by the fire of the last day (“ All these things shall be dissolved,” 2 Peter 3:11), the trial by water being already past. (A. A. Bonar.)Atonement required for secret sins A full atonement is required for our inward, secret sins, as much as for open and flagrant sins. The sinful vision that our fancy spread out before us for a moment must be washed away by blood. The tendency which our soul felt to sympathise in that act of resentment or revenge must be washed away by blood. The hour, or minutes, we spent in brooding over our supposed hard lot must be redeemed by blood. The selfish wish we cherished for special prosperity in some undertaking that was to reflect its credit on us only, is to be washed away by blood. The proud aspiration, the sensual impulse, the world-loving eye or soul cast on earth’ s glories, must be washed away by blood. The darkness, ignorance, suspicion, and misconception we entertain toward God and His salvation, retest be washed in blood. “ Behold, Thou desirest truth in the inward parts, and in the hidden part (hidden region of the soul) Thou shalt make me to know wisdom” (Psalms 51:6). (A. A. Bonar.)Impurity a contagious evil All those details of Divine precept, by which every person and article anywise brought into contact with the unclean man or woman became unclean, bring out the truth that impurity is an essentially communicable evil. It is so physically; “ let sinners look to it.” It is so spiritually. How guilty in the very last degree are those who drive a nefarious trade in corrupt literature! How shameful to put indecent thought into print to pollute the young! How demoralising to the soul, how displeasing to God, how scrupulously to be avoided, the questionable conversation that borders on the indelicate and impure! (see Ephesians 5:3-4; Ephesians 5:12; Colossians 3:8). (W. Clarkson.)Beware of contact with sinful persons All this mystically teaches us to beware of courting or choosing the conversation of those that have received any tincture of vice, and not to contract acquaintance with any persons who we have reason to believe are not on good terms with God. There is such a venomous contagion in vice and immorality that familiarity with sinners does, of itself, make a man an associate in their practices: so saith the son of Sirach (Sir 13:1), and thus the apostle commands (1 Timothy 5:22). (Biblioth. Bibl.)Plain speaking on the subject of purity That plain speaking and plain dealing, such as we find here, was necessary, is amply proved by the history of the ancient world, and of the modern world too. The Bible is the only book that has exercised any considerable effect in keeping men and women pure. There are many books, where everything offensive to the ear is studiously avoided, which nevertheless are very poison to the soul. In the Bible, on the other hand, while there is not a little that is offensive to the ear, there is absolutely nothing that is poisonous to the spirit, unless the spirit has been poisoned already; for we must remember that while “ to the pure all things are pure,” “ unto them that are defiled and unbelieving is m thing pure, but even their mind and conscience is defiled.” There is absolutely nothing in the entire Bible that will not exert a holy and purifying influence on those who read it in the right spirit. And as a historical fact, such has been the result among those who have made these Scriptures their companion and counsellor. The Jews alone among the nations of antiquity had even the conception of purity as we understand it now. Consider for a moment whence we derive those exalted notions of purity which are widely prevalent in modern society, especially among Christian people. Even the purest and the best of Greek philosophers, those who in other respects have come nearest to Bible ethics, are wofully behind in regard to personal purity of heart and life, some of them tolerating and others approving that which enlightened Christian sentiment utterly condemns. Let any one fairly investigate the genesis and “ evolution” of our modern ideas of chastity and purity and he will find that they are traceable chiefly to the Hebrew Scriptures as their source. And so the remarkable fact will present itself that to these very Scriptures, and largely to those parts of them which the corrupt imagination of certain cavillers finds an indecency which is all its own, we owe that very sentiment of delicacy which makes it impossible for us to read them aloud in public or in the family. (J. M. Gibson, D. D.). Leviticus 16:2-3I will appear in the cloud.Jehovah appearing in a cloud I. The cloudy dispensations. By a cloud I understand a density approaching to darkness and gloom; and yet that very density and darkness inhabited by the glory of God. If the glory of God were to burst upon us without a cloud, it would be nothing less than a consuming fire. The Church of God has to pass through dispensations that are cloudy in her public capacity, in God’ s providential dealings with her individual members. Look, for instance, at the Church of God as a body at the present time. Is she not beclouded? Are there not clouds of ignorance, superstition, idolatry, despotic power--clouds of carnal wickedness under the name of Christianity, overspreading Zion? The cloud is still more dense when it overwhelms the soul, as it regards its conflicts when darkness overspreads the mind, and the poor believer cannot pray, cannot sing, nor cannot believe. II. The appearance that is promised. “ I will appear in the cloud upon the mercy-seat.” He appears as a wonder-working God; and when in any of the dispensations to which I have referred, the hand of God is seen, how are the souls of God’ s people filled with awe! “ I will appear.” Is it the Church that is overwhelmed with a cloud? I will appear for her deliverance, though I may suffer her to pass through fire and through water first. Is it Providence that is mysterious--every hope cut off, all prospects darkened? “ I will appear,” says Jehovah. Mark the promise--it is positive--“ I will appear.” The cattle upon a thousand hills are His property; the gold and the silver He declares are all His own; the hearts of kings are in His hands, and He turns them as rivers of water as He pleases. So that He appears working wonders frequently in the world, and those very things which were most threatening appear to be the very things that God was making use of for the real advantage of His people. III. The mercy displayed. It is the mercy of the Triune Jehovah, the gift of mercy from God the Father--immutable, eternal, covenant mercy--the mercy of God. That mercy is fully and freely displayed in the person of Christ; yea, more, so far as regards our view of it--the mercy of God the Father laid up from everlasting, recorded in the covenant, fixed in decree, is, to a certain extent, concealed from us, until we discover it in the person of Christ. But when we are brought to view Him as the mercy promised, and then mark the display of that mercy in His incarnation, in His obedience, in His merit, in His blood, in His sufferings, in His victories, in His present employment before the throne, why He is all mercy--mercy embodied in the person of the glorious Mediator. And then, if we look at the merciful dealings of God the Holy Ghost with His people, in melting their hearts, making them new creatures, giving them life Divine, perfecting the work He has first commenced in personal experience--why we come to this conclusion that our God, Father, Son, and Holy Ghost, is the God of mercy, a merciful God. Then mark the transcendent glory of this mercy, how it is displayed in the face of misery, and rebellion, and ingratitude, and all our wanderings, and all our wants. IV. The effects which follow when Jehovah comes down and appears in the midst of the cloud. It is not merely for a momentary interposition, but for a permanent deliverance, and mercies may be expected by all the praying seed of Jacob. Now allow a familiar illustration here. If a benevolent individual, very wealthy, were accustomed to take a seat, as they used to do in olden times, at the gate of the city, or in any other place of public concourse, and to do so for the very purpose of distributing his bounty, would not that gate be crowded? Who would not go there? Even if we did not want pecuniary alms, if honours, jewels were to be distributed by this person, who would not be there? Who would not receive some token of the kindness and favour of such an one? My hearer, is it not grievous that you and I are not oftener at the mercy-seat? (J. Irons.)The concealing cloud I once visited an invalid woman. She had been confined to bed for a long time, and when I spoke to her, she said: “ I think the Lord has forgotten me altogether.” The eye of faith had grown dim through bodily weakness, and I replied to her, “ Did you ever go down the river and see the lighthouse?” She said she had. “ Well, suppose you lived on the opposite side from it, and one day the mist came down, and it grew so thick that you could not see the lighthouse on the other side; would you believe it was there?” “ Oh, yes,” she said, “ because I had seen it before.” “ And there is another thing would make you believe, I said; “ you would hear the shrill whistle coming from the lighthouse warning mariners of the danger that was near. In the same way you should believe that the Lord is still near you; that He has not forgotten you, although a cloud has come between you and God; if you will but listen, you will hear His voice speaking to you; the mist will soon roll away if you look right at Him with the eye of faith.” She did look, and beheld Jesus as precious to her as ever. (J. Cameron.) Leviticus 16:3-34 Make an atonement. The annual atonement Before Adam transgressed he lived in communion with God, but after he had broken the covenant he could have no more familiar fellowship with God. Under the Mosaic dispensation, in which God was pleased in His grace to dwell among His people and walk with them in the wilderness, it was still under a reserve: there was a Holy Place wherein the symbol of God’ s presence was hidden away from mortal gaze. No man might come near to it except in one only way, and then only once in the year, “ The Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest, while as the first Tabernacle was yet standing.” Our subject illustrates the appointed way of access to God. This chapter shows that the way of access to God is by atonement, and by no other method. I want you to notice that, of course, this was only a type. The great Day of Atonement did not see an actual atonement made, nor sin really put away; but it was the figure of heavenly things to come. The substance is of Christ. I. Now, then, let us come to the text, and note, first, what was done on that particular day. The text tells us what was done symbolically--“ On that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.”1. The persons themselves were cleansed. If any of them had become unclean so as to be denied communion with God and His people, they were made clean, so that they might go up to the Tabernacle, and mingle with the congregation. All the host were that morning regarded as unclean, and all had to bow their heads in penitent sorrow because of their uncleanness. After the sacrifice and the sending away of the scapegoat the whole congregation was clean and in a condition to rejoice. It is a far simpler thing to remove outward stains than it is to purge the very substance and nature of man; yet this is what was done on the Day of Atonement typically, and this is what our redeeming Lord actually does for us. We are outlaws, and His atonement purges us of outlawry, and makes us citizens; we are lepers, and by His stripes we are so healed as to be received among the clean. 2. Their persons being made clean, they were also purged of all the sins confessed. Sin that is confessed is evidently real sin, and not a mere dream of a morbid conscience. There is a certain mythical cloud of sin which people talk about, and affect to deplore, and yet they have no sense of the solid heinousness of their actual iniquity. Sin confessed with tears, sin which causes the very heart to bleed--killing sin--this is the kind of sin for which Jesus died. Sin which you dare not confess to man, but acknowledge only as you lay your hand upon the Divine sacrifice--such sin the Lord removes from you. The passage is very particular to mention “ all sins.” “ The goat shall bear upon him all their iniquities.” This includes every form of stir, of thought, of word, of deed, of pride, of falsehood, of lust, of malice, of blasphemy. This comprehends crimes against man, and offences against God, of peculiar blackness; and it does not exclude sins of inadvertence, or carelessness, or of omission. Transgressions of the body, the intellect, the affections are all blotted out. 3. It seems that the Divine atonement puts away the sin of sin--the essence and heart of sin. Sin has its core, its mortal spot, within each iniquity there seems to lie a something more essentially evil than the act itself: this is the inner hate of the mind. Whatever may be the sin of the soul, or the soul of the sin, atonement has been made for it all. The Lord Jesus has not left upon those for whom He has made atonement a single spot, or wrinkle, or any such thing, so far as their justification is concerned. He has not left an iniquity for which they can be condemned before the bar of judgment. “ Ye are clean every whit” is His sure verdict, and none can contradict it 4. Not only were all the sins that they had committed put away, but also all their holy things were purged. I do feel so glad that our Lord has atoned for the sins of our holy things. I feel so glad that Jesus has purified our prayers. Many saints spend much time in hearty, earnest cries to God; but even on your knees you sin; and herein is our comfort--that the precious blood has made atonement for the shortcomings of our supplications. We need pardon for our psalms and cleansing for our hymns. Jesus puts away not only our unholy things, but the sins of our holy things also. 5. Once more, on that day all the people were cleansed. This gives great comfort to those of us who love the souls of the multitude. All who believe are justified from all things. II. Now we notice, in the second place, how it was done.1. The atonement was made first of all by sacrifice. We know that the blood of bulls and of goats could never take away sin; but very distinctly do these point to the sufferings of our Redeemer. The woes He bore are the expiation for our guilt. 2. Notice, next, that the atonement was made not only by the blood of sacrifice, but by the presentation of the blood within the veil. With the smoke of incense and a bowl filled with blood Aaron passed into the most Holy Place. Let us never forget that our Lord has gone into the heavenly places with better sacrifices than Aaron could present. His merits are the sweet incense which burns before the throne of the heavenly grace. His death supplies that blood of sprinkling which we find even in heaven. 3. Furthermore, atonement was made effectual by its application to the thing or person cleansed. The atonement was made for the Holy Place: it was sprinkled seven times with blood. The same was done to the altar; the horns thereof were smeared seven times. So to make the atonement effectual between you and God the blood of Jesus must be sprinkled upon you by a lively faith. 4. Further, inasmuch as no one type was sufficient, the Lord set forth the method of the removal of sin, as far as we are concerned, by the scapegoat. One of two goats was chosen to live. It stood before the Lord, and Aaron confessed all the sins of Israel upon its head. A fit man, selected for the purpose, led this goat away into a land not inhabited. What became of it? Why do you ask the question? It is not to edification. You may have seen the famous picture of the scapegoat, representing it as expiring in misery in a desert place. That is all very pretty, and I do not wonder that imagination should picture the poor devoted scapegoat as a sort of cursed thing, left to perish amid accumulated horrors. But please observe that this is all mere groundless fancy. The Scripture is entirely silent as to anything of the kind, and purposely so. All that the type teaches is this: in symbol the scapegoat, has all the sin of the people laid upon it, and when it is led away into the solitary wilderness, it has gone, and the sin with it. We may not follow the scapegoat even in imagination. It is gone where it can never be found, for there is nobody to find it: it is gone into a land not inhabited--into “ no man’ s land,” in fact. Stop where the Scripture stops. Sin is carried away into the silent land, the unknown wilderness. The sins of God’ s people have gone beyond recall. Where to? Do not ask anything about that. If they were sought for they could not be found; they are so gone that they are blotted out. Into oblivion our sins have gone, even as the scapegoat went out of track of mortal man. “ Who shall lay anything to the charge of God’ s elect?” 5. Yet the ceremony was not quite finished; for now everybody who had had a hand in it must needs be washed, so that everybody might be clean. Everybody becomes purged; the whole camp is clean right through. No sin remains upon Him on whom the Lord once laid the iniquities of us all. The great atonement is made, and everything is cleansed, from beginning to end. Christ hath put it all away for ever by the water and the blood which flowed from His riven side. All is purified, and the Lord looks down on a clean camp; and soon He will have them rejoicing before Him, each man in His tabernacle, feasting to the full. III. In the third place, I ask your attention, for a brief interval, to this special point--who did it? The answer is, Aaron did it all. Now fix your eye on the great Antitype of Aaron. There was none with our Lord: He trod the winepress alone. He His own self bare our sins in His own body on the tree. He alone went to where the thick darkness covered the throne of God, and none stood by to comfort Him. “ All the disciples forsook Him, and fled.” Worship our Lord as working salvation by His own single arm. Let that truth abide in your hearts--our High Priest alone has made reconciliation. IV. Lastly, what were the people to do for whom this atonement was made? There were two things they had to do that day, only I must add that one of them was doing nothing.1. For the first thing, they had to afflict their souls that day. It was a day of confession of sin. And should not confession be made with sorrowful repentance? To acknowledge sin without grieving over it is to aggravate sin. 2. Not only was it a day of confession, but it was a day of sacrifice. No tender-hearted Israelite could think of that bullock, and ram, and goat dying for him, without saying, “ That is what I deserve.” When we think of our dying Lord our emotions are mingled: we feel a pleasing grief and a mournful joy as we stand at Calvary. 3. Once more, it was a day of perfect cleansing, and hence, by a strange logic, a day of the affliction of the soul; for, oh 1 when sin is forgiven, when by Divine assurance we know that God has blotted out our sins like a cloud, then it is we mourn over our iniquities. Afflict your soul when you remember what you once were. 4. On the Day of Atonement they were to afflict their souls, and yet they were to rest. Can these things come together--mourning and resting? I never am so truly happy as when a sober sadness tinges my joy. Nothing is more really sweet than the bitterness of repentance” Nothing is more healthful than self-abhorrence, mixed with the grateful love which hides itself in the wounds of Jesus. The purified people were to rest; they were to rest from all servile work. I will never do a hand’ s turn to save myself by my own merits, works, or feelings. I have done for ever with all interference with my Lord’ s sole work. They were assuredly to cease from all sinful work. How can the pardoned man continue in sin? We have done with toiling for the devil now. We will no more waste our lives in his service. We are slaves no longer: we quit the hard bondage of Egypt and rest in the Lord. We have also done with selfish work; we now seek first the kingdom of heaven, and look that all other things shall be added unto us by the goodness of our Heavenly Father. Henceforth we find rest by bearing the easy yoke of Christ. We joy to spend and be spent in His beloved service. (C. H. Spurgeon.)The Day of Atonement I. First, the person who was to make the atonement. And at the outset we remark that Aaron, the high priest, did it. Inferior priests slaughtered lambs; other priests at other times did almost all the work of the sanctuary; but on this day nothing was done by any one, as a part of the business of the great Day of Atonement, except by the high priest. Old rabbinical traditions tell us that everything on that day was done by him, even the lighting of the candles, and the fires, and the incense, and all the offices that were required, and that, for a fortnight beforehand, he was obliged to go into the Tabernacle to slaughter the bullocks and assist in the work of the priests and Levites, that he might be prepared to do the work which was unusual to him. All the labour was left to him. So Jesus Christ, the High Priest, and He only, works the atonement. There are other priests, for “ He hath made us priests and kings unto God.” Every Christian is a priest to offer sacrifice of prayer and praise unto God, but none save the High Priest must offer atonement.1. Then it is interesting to notice, that the high priest on this day was a humbled priest. As Mayer tells us, he wore garments, and glorious ones, on other days, but on this day he wore four humble ones. Jesus Christ, then, when He made atonement, was a humbled priest. He did not make atonement arrayed in all the glories of His ancient throne in heaven. Upon His brow there was no diadem, save the crown of thorns; around Him was cast no purple robe, save that which He wore for a time in mockery; in His hand was no sceptre, save the reed which they thrust in cruel contempt upon Him; He had no sandals of pure gold, neither was He dressed as king; He had none of those splendours about Him which should make Him distinguished among men. Oh! my soul, adore thy Jesus, who when He made atonement, humbled Himself and wrapped around Him a garb of thine inferior clay. 2. In the next place, the high priest who offered the atonement must be a spotless high priest; and because there were none such to be found, Aaron being a sinner himself as well as the people, you will remark that Aaron had to sanctify himself and make an atonement for his own sin before he could go in to make an atonement for the sins of the people. We have a spotless High Priest; we have one who needed no washing, for He had no filth to wash away, 3. Again, the atonement was made by a solitary high priest--alone and unassisted. No other man was to be present, so that the people might be quite certain that everything was done by the high priest alone. God kept that holy circle of Calvary select to Christ, and none of His disciples must go to die there with Him. O glorious High Priest, thou hast done it all alone! 4. Again it was a laborious high priest who did the work on that day. It is astonishing how, after comparative rest, he should be so accustomed to his work as to be able to perform all that he had to do on that day. I have endeavoured to count up how many creatures he had to kill, and I find that there were fifteen beasts which he slaughtered at different times, besides the other offices, which were all left to him. He was ordained priest in Jeshurun, for that day, toiled like a common Levite, worked as laboriously as priest could do, and far more so than on any ordinary day. Just so with our Lord Jesus Christ. Oh, what a labour the atonement was to Him! It was a work that all the hands of the universe could not have accomplished; yet He completed it alone. II. The means whereby this atonement was made (see Leviticus 16:5; Leviticus 16:7-10). The first goat I consider to be the great type of Jesus Christ the Atonement; such I do not consider the scapegoat to be. The first is the type of the means whereby the atonement was made, and we shall keep to that first.1. Notice that this goat, of course, answered all the pre-requisites of every other thing that was sacrificed; it must be a perfect, unblemished goat of the first year. Even so was our Lord a perfect Man, in the prime and vigour of His manhood. 2. And further, this goat was an eminent type of Christ from the fact that it was taken of the congregation of the children of Israel, as we are told at the fifth verse. The public treasury furnished the goat. So Jesus Christ was, first of all, purchased by the public treasury of the Jewish people before He died. Thirty pieces of silver they had valued Him at--a goodly price; and as they had been accustomed to bring the goat so they brought Him to be offered, not indeed with the intention that He should be their sacrifice, but unwittingly. Indeed, Jesus Christ came out from the midst of the people, and the people brought Him. Strange that it should be so! “ He came unto His own, and His own received Him not” ; His own led Him forth to slaughter; His own dragged Him before the mercy-seat. 3. Note, again, that though this goat, like the scapegoat, was brought by the people, God’ s decision was in it still. Mark, it is said, “ Aaron shall east lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.” I conceive this mention of lots is to teach that although the Jews brought Jesus Christ of their own will to die, yet, Christ had been appointed to die; and even the very man who sold Him was appointed to it--so saith the Scripture. Christ’ s death was fore-ordained, and there was not only man’ s hand in it, but God’ s. 4. Next, behold the goat that destiny has marked out to make the atonement. Come and see it die. The priest stabs it. Mark it in its agonies; behold it struggling for a moment; observe the blood as it gushes forth. Ye have here your Saviour. See His Father’ s vengeful sword sheathed in His heart; behold His death agonies; hear His sighs and groans upon the Cross; hark to His shriek, “ Eli, Eli, lama sabachthani,” and you have more now to think of than you could have if you only stood to see the death of a goat for your atonement. As the blood of the goat made the atonement typically, so thy Saviour dying for thee made the great atonement for thy sins, and thou mayest go free. 5. But mark, this goat’ s blood was not only shed for many for the remission of sins as a type of Christ, but that blood was taken within the veil, and there it was sprinkled. So with Jesus’ blood, “ Sprinkled now with blood the throne.” III. We now come to the effects.1. One of the first effects of the death of this goat was the sanctification of the holy things which had been made unholy. Is it not sweet to reflect that our holy things are now really holy? 2. But observe, the second great tact was that their sins were taken away. This was set forth by the scapegoat. 3. One more thought concerning the effects of this great Day of Atonement, and you will observe that it runs throughout the whole of the chapter--entrance within the veil. Only on one day in the year might the high priest enter within the veil, and then it must be for the great purposes of the atonement. Now the atonement is finished, and you may enter within the veil: “ Having boldness, therefore, to enter into the holiest, let us come with boldness unto the throne of the heavenly grace.” The veil of the Temple is rent by the atonement of Christ, and access to the throne is now ours. IV. Now we come to notice, in the fourth place, what is our proper behaviour when we consider the day of atonement. You read at verse 29, “ And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls.” That is one thing that we ought to do when we remember the atonement. “ Law and terrors do but harden,” but methinks the thought that Jesus died is enough to make us melt. Then, better still, we are to “ do no work at all,” as ye find in the same verse (29th). When we consider the atonement, we should rest, and “ do no work at all.” Rest from your own righteousness; rest from your toilsome duties: rest in Him. “ We that believe do enter into rest.” As soon as thou seest the atonement finished, say, “ It is done, it is done!” Then there was another thing which always happened. When the priest had made the atonement, it was usual for him, after he had washed himself, to come out again in his glorious garments. When the people saw him they attended him to his house with joy, and they offered burnt-offerings of praise on that day: he being thankful that his life was spared, and they being thankful that the atonement was accepted; both of them offering burnt-offerings as a type that they desired now to be “ a living sacrifice, holy and acceptable unto God.” The atonement is finished; the High Priest is gone within the veil; salvation is now complete. He has laid aside the linen garments, and He stands before you with His breastplate, and His mitre, and His embroidered vest, in all His glory. Hear how He rejoices over us, for He hath redeemed His people, and ransomed them out of the hands of His enemies. Come, let us go home with the High Priest; let us clap our hands with joy, for He liveth; the atonement is accepted, and we are accepted too; the scapegoat is gone, our sins are gone with it. Let us, then, go to our houses with thankfulness, and let us come up to His gates with praise, for He hath loved His people, He hath blessed His children, and given unto us a day of atonement, and a day of acceptance, and a year of jubilee. (C. H. Spurgeon.)Moses and Christ; the Day of Atonement I. The divine redeemer.1. His humiliation.2. His sinlessness. II. The divine sacrifice.1. God admits vicarious suffering into His righteous rule. (1) Involuntarily we suffer for one another. (2) The finer instincts of the animal world lead the parent to endure suffering and death to shield and save the young. (3) Voluntarily, man interposes to rescue his brother by his own loss and suffering. (4) In proportion to the spiritual nobility of men we find voluntary vicarious suffering in their hearts and lives. 2. The sacrifice of Christ avails to remove all condemnation. III. The human worshipper--Our sinning, seeking selves.1. Without personal participation everything will be as nothing. 2. The spirit in which we must participate is that of penitence and faith. (W. Clarkson, B. A.)The Day of Atonement Now, what did such a ritual mean? If it be said that the Divine forgiveness depended upon such a day, then why did the world wait twenty-five hundred years before its appointment? If absolutely necessary, why was it not enjoined upon Abraham, and especially upon Adam in Paradise? What is the meaning of sacrifice? What relation does it bear to forgiveness of sin? We observe--1. God’ s character is not changed by sacrifices. He neither regards sin with less hatred, nor loves the sinner more because of these. The Sacrifice of Calvary--compared with which all others are as shadows to the light--was the natural outcome of the Divine nature, rather than the means of changing that nature (Romans 5:8; 1 John 4:9-10). 2. These mere sacrifices possessed no intrinsic value. If there were a value in these, it must have been either to Him in whose name they are offered, or to man for whom they were offered. Happily for us the Scriptures settle both points (Isaiah 1:13; Micah 6:6-8; Psalms 40:6; Psalms 51:16-17). Thus much, therefore, follows: these sacrifices were not transactions of any intrinsic value to God, in themselves considered. Every part of that ceremonial for the childhood age was a Divine lesson, pointing to a greater offering and sacrifice to come. While God accommodated His laws to the perception of childhood, He made use of them to proclaim eternal truths--a fact we shall see illustrated in the lessons of the Day of Atonement. In it we have-- I. The divine testimony against sin. II. The basis of atonement. III. The necessity for a perfect high priest. (D. O. Mears.)The climax of sacrificial worship--the Day of Atonement I. There is the voluntary humiliation of the high priest. The Day of Atonement was the high priest’ s day: he undertook the atoning work, and no man was to venture near the Tabernacle (Leviticus 16:17) while he was engaged in it. The first thing required of him was humiliation. II. The high priest was required next to perfume the audience-chamber with incense. Prayer is the beginning, middle, and end of the redemptive work. It seems evident from this that we must put away those business-like illustrations of atonement as a hard bargain driven on the one side and paid literally and in full on the other. We must allow a sufficient sphere in our conceptions for the play of intercession and appeal, and remember that while it is a God of justice who is satisfied, He proves Himself in the transaction a God of grace. III. After the incense there is brought in the blood, first of his own sin-offering and then of the people’ s. The blood of Jesus Christ is symbolised by both, and the act of sprinkling it before God is also to be attributed to our great High Priest. The law of mediation is that self-sacrifice stimulates the element of mercy in the Judge. And if it be objected that surely God does not require such an expensive stimulant, the reply is, that the self-sacrificing Son and the stimulated Father and Judge are in essence one. The act is consequently a Divine self-sacrifice to stimulate the element of mercy towards man and make it harmonise with justice. IV. But the high priest was expected not only to secure the pardon of sin, but also to put it away by the dismissal of the scapegoat. For the pardon of sin is not all man needs. He requires sin to be put away from him. Now this putting away of sin was beautifully represented in the dismissal of the scapegoat. This second sin-offering, after having the sins of the people heaped upon its head by the priestly confession, is sent away in care of a faithful servant in the wilderness, there to be left in loneliness either to live or die. Here again we have a type of Jesus. V. The high priest having thus disposed of sin, resumed his glorious garments and offered the burnt-offerings for himself and the people. It is Christ who offers this burnt-offering, and is the Burnt-offering. That is to say, He has offered for men a perfect righteousness, as well as afforded us a perfect example. Our consecration to God is ideally to be a perfect one--but really how imperfect! But Christ is made unto us sanctification; we are complete in Him; we are accepted in the beloved; and we learn and try to live as He lived, holy as He was holy. Moreover, upon the burnt-offering was presented the fat of the sin-offering, the Lord thus emphasising His satisfaction with the atonement, and His acceptance of it. VI. The washing of the three men officiating on the day of atonement conveys surely the idea of the contaminating power of sin. (R. M.,Edgar, M. A.)The Day of Atonement I. The authority for the day and its measures.1. Both authorised of God (Leviticus 16:1-2). 2. Both, then, Divinely important. (1) In regard to the definiteness of the day. (2) In regard to the meaning and order of its ceremonies. II. The typical meaning of the jewish atonement-day.1. The Divinely stated reason for its appointment (Leviticus 16:16). (1) The fact of sin and the necessity for its expiation by blood.(2) Sin necessitates atonement if it is to be pardoned.(3) This fact bespeaks the antagonism of sin against the Divine will, and the holiness and righteousness of the Divine character. 2. The Divinely appointed measures for its observance. (1) In respect to the agent.(2) In respect to the measures themselves. Lessons:1. The hatefulness, heinousness, and guiltiness of sin are here shown.2. God’ s desire to provide for the removal of its guilt, and the prevention of its consequences, demonstrated.3. The comprehensiveness of the provision in the atonement. (D. C. Hughes, M. A.)The Day of Atonement - I. Note the chief services of the day of atonement. II. Show that the sacrifices then offered were strictly propitiatory. When you consider the two goats as together constituting the sin-offering, you must receive as the only satisfactory account of the transaction that which sets forth the scapegoat as exhibiting the effects of the expiation which was represented by the death of the other. The sins of the people were laid upon the head of the scapegoat, and borne away to the wilderness; but this scapegoat was a part of the sin-offering, and therefore, by combining the parts of the sin-offering, you have before you both the means and the effect: you have the means, the shedding of blood without which there is no remission; you have the effect, the removal of guilt, so that iniquity, though searched for, can nowhere be found. It seems certain that such was the view entertained by the Jews, who were wont to treat the scapegoat as actually an accursed thing. Though not commanded by the law, they used to maltreat the gnat Azazel--for by this name was the scapegoat known--to spit upon him, and pluck off his hair. Thus they acted towards the goat as they acted towards Christ, who, in a truer sense than the Azazel, was “ made sin for us.” And if further proof were needed of the idea which the Jews themselves attached to the ceremony of the imposition of hands on the head of the victim, it is to be found in the forms of confession which their writers have transmitted as used ordinarily in expiatory sacrifices. It appears, for example, that when an individual presented his own sacrifice, he laid his hands on the head of the offering, saying amongst other things, “ Let this victim be my expiation” --words which were universally considered equivalent to an entreaty that evils which ought in justice to have alighted upon the offender might fall upon the sacrifice. And it is every way worthy of note, as marking the traditional idea of the great day of expiation, that the modern Jews, as well as the ancient, hold fast the notion of a strict propitiatory atonement. Where, then, can be the ground for doubting, that by “ atonement,” in our text, is to be understood what we understand by it in Christian phraseology; that there was effected a real removal of guilt and its consequences from the Jewish transgressor, when on the great and solemn day of expiation, in compliance with a Divine statute an atonement was made for the children of Israel for all their sins once every year? III. And here we bring you back to the main argument we have all along had in hand--the inferring from the character of the legal sacrifice that of the Christian. If you can once show that the sacrifices of the law typify the sacrifice of Christ, and that the sacrifices of the law were strictly propitiatory, it follows as an irresistible deduction--notwithstanding the cavils of philosophising sects--that the Lamb of God died truly as a Sin-offering, making, by His death, atonement for the world. Indeed, if no reference were made to the Old Testament, the language of the New is so explicit that nothing but the most determined prepossession could fail to find in it the doctrine that Christ’ s death was a propitiatory sacrifice. But the connection between the two dispensations, and therefore the two Testaments, is so strict in every point, that it were no just examination of the gospel which would keep the law out of sight; therefore we come to examine more definitely the correspondence between the sacrifice of the Saviour and those which have just been reviewed. (H. Melvill, B. D.)The Day of Atonement By referring to Leviticus 16:29, you will find that this Day of Atonement was appointed for “ the seventh month.” Seven, as you remember, is a symbol of completeness. This location of these solemnities in the seventh month, would therefore seem to refer to the fact noted by the apostle, that it was only “ when the fulness of the time was come, God sent forth His Son to redeem them that were under the law.” He lived when the world was sufficiently at peace to give Him a hearing--when the human mind was maturely developed, and competent to investigate His claims--when the ways were sufficiently open for the immediate universal promulgation of His gospel--and when the experience of four thousand years was before men to prove to them how much they needed such a Teacher and Priest as He. His appearance, therefore, to take away our sins, was in “ the fulness of time” --in the Tisri or September of the world--when everything was mature and ripe. He put the Day of Atonement in “ the seventh month.” You will also notice that this great expiation service occurred but once in a complete revolution of time--“ once a year.” A year is a full and complete period. There is no time which does not fall within the year. And the occurrence of the Day of Atonement but once in the entire year plainly pointed to another great fact noted by the apostle, that “ Christ was once offered to bear the sins of many.” There is no repetition in His sacrificial work. “ Christ was once offered” ; and in that one offering of Himself, all the eras of human existence were condensed and included. It was the event of this world’ s year. It is also to be observed, that the atoning services of this remarkable day had respect to the whole nation at once. They were “ to make an atonement for the priests, and for all the people of the congregation.” Most of the other offerings were personal, having respect to particular individuals, and to special cases of sin, uncleanness, or anxiety. But on this day the offerings were general, and the atonement had respect to the entire people. This recalls another great evangelic truth, namely, that Christ “ died for all” --“ gave Himself a ransom for all” --“ by the grace of God tasted death for every man” --and “ is the propitiation for the sins of the whole world.” I. It was to the high priest a day which imposed numerous inconveniences, anxieties, and humiliations. And so was it with our great High Priest when He undertook to expiate the guilt of man. Separated from His heavenly home, He became a suffering, laborious, self-denying servant. No gold glittered upon His brow, or tinkled with His steps, or mingled its glory with royal colours to adorn His robe. No jewelry sparkled on his shoulders or on His breast. No chariots of grandeur bore Him to the place of His mighty deeds of love. And thus amid privations, humiliations, and anxieties which made Him sorrowful even unto death, did He go through with the services of the great day of the world’ s expiation.2. It was to the high priest a day which imposed all its services upon him alone. Thus, when Jesus undertook the expiation of the world’ s guilt, “ of the people, there was none with Him.” Isaiah says, “ I looked, and there was none to help.” His “ own arm brought salvation.” He “ His own self bore our sins in His own body on the tree.” 3. The Day of Atonement was to the high priest also a very oppressive and exhausting day. His duties, in his complete isolation, were really crushing. So laborious and trying was his work that after it was over the people gathered round him with sympathy and congratulation that he was brought through it in safety. But it was only a picture of that still more crushing load which was laid upon our great High Priest when making atonement for the sins of the world. None among all the sons of the mighty could ever have performed the work which He performed, and lived. All His life through there was a weight upon Him so heavy, and ever pressing so mightily upon His soul, that there is no account that He ever smiled. Groans and tears and deep oppression accompanied Him at almost every step. And when we come to view Him in His agonising watchings and prayers in the garden, and under the burdens of insult and wrong which were heaped upon Him in the halls of judgment, and struggling with His load along that dolorous way until the muscles of His frame yielded, and He fell faint upon the ground, and oppressed upon the Cross until His inmost soul uttered itself in cries which startled the heavens and shook the world; we have an exhibition of labour, exhaustion, and distress, at which we may well sit down and gaze, and wonder, and weep, in mere sympathy with a sorrow and bitterness beyond all other sorrow. II. We come now to look at the atonement itself. Here we find that several kinds of offerings were to be made. The object was to make the picture complete, by bringing out in different offerings what could not all be expressed by one. They were only different phases of the same unity, pointing to the one offering of Jesus “ Christ, who, through the eternal Spirit, offered Himself without spot to God.” There is a multiplication of victims, that we may see the amplitude and varied applications of the one great atonement effected by Christ Jesus. The most vital, essential, and remarkable of these atoning services was that relating to the two goats, as provided for in verses 7-10, 15-17, 21, 22. One of these goats was to be slain as a sin-offering, and the other was to have the sins of Israel laid upon its head, and then to be taken away alive and left in the wilderness. The one typified the atonement of Christ in its means and essence; the other the same atonement in its effects. III. A word now with regard to the people to be benefited by the services Of this remarkable day. That the services and offerings of this day were meant for the entire Jewish nation is very clear and distinct. But not all were therefore reconciled and forgiven. The efficacy of these services, in any given case, depended upon the individual himself. The atonement day was to be a day of contrition, of weeping, of soul-sorrow for sin, of confession, reformation, and return to God, a day of heart-melting and charity. Without these accompaniments its oblations were vain, its incense useless, its solemnities but idle ceremonies. And, as it was with the type, so it is with the Antitype. Would you, then, have Christ’ s atoning day to be a blessing to thy soul, come to it with a moved and melting heart; come to it with thy spirit bowed for thy many, many sins; come to it as the humbled prodigal came back to the kind father he had wronged; come to it as the poor heart-broken publican came, smiting thy guilty breast and crying, “ God be merciful to me a sinner!” (J. A. Seiss, D. D.)The ceremonies of the Day of Atonement The Day of Atonement was one of the most interesting, as it was perhaps the most solemn and impressive, of all the holy days of the Jews. For seven days previously the high priest had been making preparation for taking up his abode within the Temple precincts. The services of the day began with the first grey light of dawn; for then the high priest, after performing the ordinary morning service, arrayed himself in his fine white liner garments and prepared to go within the awful sanctuary where the Shechinah dwelt. But first he must confess his own sins, and so he lays his hand upon the head of the bullock, which was to be for his sin-offering, and said, “ O Jehovah, I have committed iniquity, I have sinned, I and my house.” Ten times in this prayer he repeated the name of Jehovah--a word which had an awful significance in the ears of every Jew; and every time he repeated it, those who stood near cast themselves with their faces to the ground, while the multitude responded, “ Blessed be the name; the glory of His kingdom is for ever and ever.” “ After some other ceremonies,” says Edersheim, “ advancing to the altar of burnt-offering, he next filled the censer with burning coals, and then ranged a handful of frankincense in the dish destined to hold it. Every eye was now strained toward the sanctuary as, slowly bearing the censer and the incense, the figure of the white-robed priest was seen to disappear within the Holy Place--the place that had never been visited by any other except the high priest, and which he had not seen for a full twelvemonth. After that nothing further could be seen of his movements. The curtain of the most Holy Place was folded back, and he stood alone and separated from all the people in that awful gloom of the holiest of all, only lit up by the red glow of the coals in the priest’ s censer.” What a sight met his eyes as they became accustomed to the gloom!--the mercy-seat; on either side the outstretched wings of the cherubim; and above them the visible presence of Jehovah in the cloud of the Shechinah. He whose name alone, in after-years, the Jews dared not pronounce was there, and upon him, revealed in the cloud, gazed the white-robed priest as he stood alone in that awful presence. Then, when the smoke of the incense filled the place, came this prayer from the lips of the priest: “ May it please thee, O Lord our God, and the God of our fathers, that neither this day nor during this year any captivity come upon us. Yet if captivity befall us this day or this year, let it be to a place where the law is cultivated. May it please Thee, O Lord our God, and the God of our fathers, that want come not upon us either this day or this year. But if want visit us this day or this year, let it be due to the liberality of our charitable deeds.” After further prayer and other ceremonies the priest returned to the people, and then began perhaps the most unique and interesting service of the day--the sending away of the scapegoat. Earlier in the day two goats, as similar in all respects as could be found, were chosen; lots were cast upon their heads, one being reserved for a sacrifice, the other to be sent into the wilderness. Upon the horns of the latter a piece of scarlet cloth or “ tongue” was tied, telling of the guilt it had to bear. After the sacrificing of the first animal the priest laid both his hands upon the head of the second and confessed the sins of the people. “ O Jehovah, they have committed iniquity; they have transgressed; they have sinned,” &c. “ Then,” as Edersheim further says, “ a strange scene would be witnessed. The priest led the sin-burdened goat out through Solomon’ s Porch and, as tradition has it, through the Eastern Gate, which opened upon the Mount of Olives. Here an arched bridge spanned the intervening valley, and over it they brought the goat to the Mount of Olives, where one specially appointed took him in charge.” The distance between Jerusalem and the beginning of the wilderness was divided into ten stations, where one or more persons were placed to offer refreshment to the man leading the goat, and then to accompany him to the next station. At last they reached the wilderness, and their arrival was telegraphed by the waving of flags from one station back to another until in a few minutes “ it was known in the Temple and whispered from ear to ear that the goat had borne upon him all their iniquities into a land not inhabited.” (F. E. Clark.)Spiritual significance of the ceremonies on the Day of Atonement We cannot regard the symbolical arrangements of this Day of Atonement without feeling that it is a matter of supreme importance, of urgent, indispensable necessity, that some means be devised whereby man may be separated, and separated for ever, from his sins--their guilt, their power, their memory. All the ceremonies of this day declare this fact, as do all the arrangements of the old economy, and indeed all the utterances of God’ s Word. What is the meaning of those abortive attempts to discover some scapegoat, who, if he cannot wholly bear, may at least share the burden and the blame? The religions and the irreligions, the beliefs and the infidelities of men declare the same fact with unmistakable plainness. Nothing can be more evident than that men have the haunting consciousness of sin, from which they seek to escape; some in one way, some in another. Man everywhere has knowledge enough of sin to feel that it would be indeed a good thing to be separated, if not from sin itself (and from that the sinner is not willing to part) at least from those wretched, miserable consequences which follow in its train. Turning away from the vain and fruitless efforts of men in this direction, we find that what is impossible with men is possible with God. We find, indeed, that God has interposed in a very wonderful way to secure this result--the separation of man from Bin, and all the hateful and deadly consequences of sin, and that by the sacrifice and substitution of His own Son, our Saviour. And the arrangements of the Day of Atonement were Divinely ordered that they might prefigure, in its character and consequences, that true atonement of the Lord Jesus Christ--that complete and finished sacrifice offered once for all by Him, “ who is a priest, not according to the law of a carnal commandment, but according to the power of an endless life” --“ a priest for ever, after the order of Melchizelek.” And, as we have already remarked, our attention is especially directed to two things--the means of atonement, and the result, the consequences of atonement; in other words, to the sacrifice for sin, and the separation from it. We have a picture of the one in the goat slain and the blood sprinkled; we have a picture of the other in the leading forth into the wilderness of the sin-burdened goat, to return no more. The truth to which there is need for the most express testimony to be borne is the atonement of Christ--atonement by means of blood-shedding and blood-sprinkling. Whether men bear or forbear, whether it seem to them wisdom or foolishness, we must everywhere proclaim the same truth, that the only atonement made known in God’ s Word is atonement by sacrifice by the substitutionary sacrifice of God’ s own Son. (T. M. Morris.)The garments of the priest They were of pure white linen. The ordinary “ golden garments” were laid aside, for only the vestments of snowy purity must be worn when the high priest enters into the Holy of Holies. The most extraordinary care, too, must be taken to avoid defilement of every kind. Five times during the Day of Atonement must the priest bathe his whole body; ten times must he wash his feet; many times must he change his garments. These precautions, at first thought, seem to our modern views unnecessary and finical, but when we remember Him to whom all these symbols point, what type can express His purity who was holy, harmless, and undefiled; who lived among sinners yet without sin; who lived in leprous Judaea yet without spot or taint of leprosy? The sinlessness of Christ! What can typify it? The snow, perhaps we think, as it falls from the laboratory of the clouds, each flake a crystal of exquisite form and all covering with a fleecy mantle every brown, dirty, unsightly thing in the landscape. But the snow itself, when it touches earth, soon becomes defiled. The lamb washed in the running stream soon loses his purity; the high priest himself, even for a single day, could not keep his garments unpolluted, but must change them and wash his flesh over and over and over; but our High Priest came and lived among sinners for three-and-thirty years, and yet knew no sin. Pure as was the priest’ s linen robe, it is but a poor, faulty representative of the robe of righteousness of our High Priest. (F. E. Clark.)There shalt be no man in the Tabernacle . . . when he goeth in to make an atonement When sin is to be accounted for, we must face God each for himself, coming alone, one by one, into His presence. Friends and loved ones can be with us in sinning, but not in answering for sin. Help and cheer and sympathy can be given to us by our fellows, up to the time when we are to meet God and give an account of ourselves; then “ every one of us shall give account of himself to God,” then “ every man shall bear his own burden,” then “ every man shall receive his own reward according to his own labour,” then “ every man’ s work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man’ s work of what sort it is.” How we lean on human helpers: children on parents, husband and wife on one another, scholar on teacher, people on pastor, friend on friend! But there shall be no one of these earthly supporters with us when we enter the holy place of God’ s presence, seeking an atonement for our sins. Then we must stand alone, face to face with God. (H. C. Trumbull.)Trusting in the Substitute A good old Christian woman in humble life was once asked, as she lay on her dying pillow, the ground of her hope for eternity. She replied, with great composure, “ I rely on the justice of God” ; but seeing that the reply excited surprise, added, “ Justice, not to me, but to my Substitute, in whom I trust.” A proffered substitute During the Franco-Prussian War, an English clergyman was travelling in the district occupied by the German army. There he met a German gentleman, whose route lay in the same direction, and quickly becoming friends, they resolved to accompany each other. As they walked out one day they saw a small company of soldiers come out of the camp with a handcuffed prisoner in their midst. Wondering what was about to be done, they waited until the party had approached, then asked the officer what they were going to do with that man. “ Shoot him.” “ Why?” “ He has been robbing the dead, and by the law of the land he must die.” “ Poor man,” said the clergyman, “ is he prepared to die?” “ I do not know,” replied the officer, “ but you can speak to him if you like.” The minister at once took advantage of the permission, and began to speak to the prisoner about his soul. He had not spoken long when the wretched man burst into tears. The clergyman stopped, thinking something he had said had broken him down, but he was speedily undeceived by the man exclaiming, “ Oh, sir, I am not weeping because of anything you have said, or because I am going to die; I am weeping because I do not know what will become of my wife and children when I am gone.” These words touched the old German gentleman, who said as he gazed with tears in his eyes at the prisoner, “ I tell you what. I have no one in the world to feel my loss. I shall take your place, and as your law demands a life I shall lay down mine.” And turning to the officer, he continued, “ Now, please, take off these handcuffs and put them on me.” “ But,” interposed the Englishman, “ think what you are doing; is there no one who will miss you?” “ No one.” “ Well,” said the officer, as soon as he had recovered from his amazement, “ I have no power to do what you wish, but you can come to the camp and hear what the general says.” But it turned out the general had not the power: the general, however, said, “ The Crown Prince is here, and he has the power.” To the Crown Prince they went, and when he heard the strange story he was very much affected. “ Our laws,” he said, “ will not admit of a substitute being executed for another, but though I cannot take your life, I can give you a present of this man’ s life. He is yours.” The prince could pardon, but God cannot pardon without a Substitute, even Jesus who died in our stead that we might live. (W. Thompson.)Need for the great atonement Mr. Hardcastle, when dying, said, “ My last act of faith I wish to be to take the blood of Jesus, as the high priest did when he entered behind the veil; and when I have passed the veil I would appear with it before the throne.” So, in making the transit from one year to another, this is our most appropriate exercise. We see much sin in the retrospect; we see many a broken purpose, many a misspent hour, many a rash and unadvised word; we see much pride and anger, and worldliness and unbelief; we see a long track of inconsistency. There is nothing for us but the great atonement. With that atonement let us, like believing Israel, end and begin anew. Bearing its precious blood, let us pass within the veil of a solemn and eventful future. Let a visit to the fountain be the last act of the closing year, and let a new year still find us there. (J. Hamilton, D. D.)Christ’ s anesthesia for the remembrance of sin If the Creator of the universe has provided in nature an anaesthesia for physical pain, shall He not much more, in grace, provide one for moral pain? There is a wholesome and necessary pain for both the physical and the moral natures--the pain which gives warning of the disease, or indicates its presence; but when the physician comes, his province is to effect the cure without the pain as far as possible, as it is a retarding element in the process of recovery, exhausting the patient’ s strength, which is all needed for recuperation. Just such a useless devitalising pain for the soul would be the eternal regretful remembrance of sin, therefore it is that God declares, “ Your sins and transgressions shall not be remembered nor come into mind” ; “ Blessed is he whose transgression is covered” ; “ Though your sins be as scarlet, they shall be as white as snow.” “ As far as the east is from the west, so far will I remove thy transgressions from thee” ; “ I will not look upon them nor remember them.” And yet in this age of questioning people say, “ How shall I not remember when science tells me memory is indestructible?” As well may the patient in his incredulity ask, “ How shall I not feel the knife penetrating to the bone, when the mere scratch of a pin gives me pain?” Christ is the anaesthesia for the soul’ s regretful remembrance of sin. Sinners always ready to conceal their sin It is said of the elephant that before he drinks in the river he troubleth the water with his feet, that so he may not see his own deformity, and it is usual with such as are well struck in years, not so much to mind the looking-glass, lest therein they behold nothing but hollow eyes, pale cheeks, and a wrinkled front, the ruins of a sometime more beautiful visage. Thus it is that men by nature are hardly drawn to the confession of their sins, but every man is ready to hide his sins by excusing them with Aaron, by colouring them with fair pretences, as did the Jews, by laying them on others as Adam did, or by denying them with Solo-men’ s harlots; they are ready to decline sin through all the eases, as one said wittily: in the nominative by pride, in the genitive by luxury, in the dative by bribery, in the accusative by detraction, in the vocative by adulation, in the ablative by extortion, but very loth to acknowledge them in any case, very hardly brought to make any confession of them at all. (T. Adams.)Value of repentance In the country of Arabia, where almost all trees are savoury, and frankincense and myrrh are even as common firewood, styrax is sold at a dear rate, though it be a wood of unpleasant smell, because experience proveth it to be a present remedy to recover their smell, who before had lost it. We all of us have lived in the pleasures of sin, have our senses stuffed and debilitated, if not overcome; and the best remedy against this malady will be the smelling to styrax, the unsavoury and unpleasing smell of our former corruptions; thus David’ s sin was ever before him, and St. Augustine (as Possidonius noteth), a little before his death, caused the penitential psalms to be written about his bed, which he still looking upon, out of a bitter remembrance of his sins, continually wept, giving not over long before he died. This practice will work repentance not to be repented of. (J. Spencer.)Christian’ s confession of sin You may have noticed in the biography of some eminent men how badly they speak of themselves. Robert Southey, in his “ Life of Bunyan,” seems at a difficulty to understand how John Bunyan could have used such depreciating language concerning his own character. For it is true, according to all we know of his biography, that he was not, except in the case of profane swearing, at all so bad as most of the villagers. Indeed, there were some virtues in the man which were worthy of all commendation. Southey attributes it to a morbid state of mind, but we rather ascribe it to a return of spiritual health. The great light which shone around Saul of Tarsus brighter than the midday sun, was the outward type of that inner light which flashes into a regenerate soul, and reveals the horrible character of the sin which dwells within. Believe me, when you hear Christians making confessions which seem to you to be unnecessarily abject, it is not that they are worse than others, but that they see themselves in a clearer light than others. (C. H. Spurgeon.)Hindrances to repentance removed They who have water running home in conduit pipes to their houses, as soon as they find a want of that which their neighbours have in abundance, by and by they search into the causes, run to the conduit-head, or take up the pipes to see where they be stopped, or what is the defect, that so they may be supplied accordingly. Even so must every man do, when he finds that the grace of repentance flows into other men’ s hearts, and hath no recourse or access into his soul, by and by sit down and search himself what the cause should be, where the hindrance is that stays the course, where the rub lies which stoppeth the grace of repentance in him, seeing they that live lit may be) in the same house, sit at the same table, lie in the same bed, they can be penitent for their sins, sorry that they have offended God, and so complain in bitterness of soul for their sins; but he that had the same means, the same occasions, more sins to be humbled for, more time to repent, and more motives to draw him to the duty, is not yet moved with the same, nor any way affected with the sense of sin; this must needs be matter of high concernment to look about him. (J. Spencer.)True repentance I think that men look upon repentance and humiliation before God very much as they do upon a voyage from the tropics to the North Pole. Every single league as they advance toward the Arctic region they leave more and more behind them greenness, and fruit, and warmth, and civilisation, and find themselves more and more in the midst of sterility, barrenness, ice, and barbarism. I think that men repent toward the frigid zones. They think that to go to God is dreary and desolate in the extreme. It is not. The sinner is an Esquimaux! He lives in ice and burrows underground, and is but little better than a beast. But if by any means he becomes fired with a conception of a better clime, and leaving his hibernating quarters, he takes the ship Repentance and sails toward the torrid zone, at every league he is surprised by the new forms of vegetation by which he is surrounded. He has seen oak-trees only about as high as his knee. Not long after he sets out on his voyage he is astonished to see them as high as his head. By and by, as he draws near the tropics, he is lost in wonder and ecstasy to see them lifting themselves far above him in the air. And with what satisfaction does he compare the delightful home that he has found with the miserable one that he has left behind. (H. W. Beecher.)Two kids of the goats for a sin-offering.--Christ typified by the two goats I. As to the goat that was put to death. To die as a sacrifice for human guilt was the great end of Christ’ s life and mission into our world. Thus was He represented by the goat that was sacrificed. Notice how the figure was still further carried out. II. In the goat which was kept alive.1. Over the head of this goat the sins of the people were confessed, and on it symbolically laid. Thus Jesus came to be our Surety and Substitute. 2. Iniquities, transgressions, and sins, were confessed, and laid on the scapegoat. Showing us here the extent of Christ’ s sacrifice for all kinds of guilt, whether arising from neglect of God’ s commands or the wilful violation of His righteous prohibitions. In the sacrifice of Christ there was an atonement for every kind of sin, and for all grades and classes of sinners. 3. The scapegoat was dismissed into the wilderness with the imputed iniquity of the people upon it. Thus has Jesus truly borne our guilt away. He has obtained for a world of transgressors the offer of pardon. For the polluted race of Adam the means of purity. For condemned and dying sinners the favour of God and the gift of eternal life. Notice-- III. How the benefits of the scapegoat were conferred upon the people. Aaron was to lay both his hands upon the head of the scapegoat, and there confess all the sins of the people. How clearly does this show us the appointed medium by which we enjoy the salvation of Christ.1. There must be implicit faith or confidence in His person and sacrifice. 2. Faith in Jesus will ever be accompanied by sincere repentance. It will be connected with ingenious confession, deep contrition, entire self-abasement, and self-loathing before God, with earnest forsaking of the paths of impenitence and sin. Application:1. We see here the connection between sin and death. Sin deserves death, exposes to death; where it is unforgiven it will involve in eternal death. “ The soul that sinneth,” &c. 2. In Christ’ s death is the only real sacrifice for sin: “ He died for our sins.” What a glorious truth! How precious! how momentous! 3. Faith is the only medium of securing to the soul the benefits of that death. (J. Burns, D. D.)Lessons 1. Of the divers lots appointed for men, of some unto life, some unto death. 2. Ministers should have a great care to govern their families. 3. Christ alone sufficient to save us. 4. Remission of sins not procured by any strength in man, but by faith in Christ. 5. Righteousness not by the words of the law, but by faith only in Christ. (A. Willet, D. D.)Moral observations 1. Divine secrets not curiously to be searched into.2. To approach and draw near before God with holiness and reverence.3. Of the force and efficacy of prayer.4. Of the profit and fruit of fasting.5. Remission of sins only granted to the penitent.6. Evil thoughts and lusts to be cast away. (A. Willet, D. D.)The two goats The two goats really formed one and the same figure--one was slain and one was led off into the wilderness; but to typify that the figure was one, and the same, they must both be exactly alike, they must cost the same price, they must be bought at the same time; one was slain for sin, the other was led away far into the wilderness, bearing the sins of all the people laid upon His head. Our Lord, in His life and death, combined both these types. He was slain for sin and bears the sin away. There is one element of this ceremonial that we must carefully note. The idea of vicarious sacrifice is very prominent. This element must never be lost out of our doctrine of the atonement. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Leviticus 16:20-22 The goat shall bear upon him all their iniquities. The scapegoat a type of Christ I. The typical sacrifice here enjoined.1. Appointed by God. Therefore an atonement fully equal to our guilt; a full, perfect, and sufficient sacrifice; an oblation which satisfies the unbending law and even the infinitely holy mind of the great Jehovah, which leaves justice nothing to ask for, and the redeemed sinner nothing to dread. 2. The efficacy of the sacrifice enjoined in it must be traced to the Divine appointment. II. The conduct which Aaron was commanded to observe with respect to it. The mere appointment of these two animals as a sin-offering was not sufficient to atone for the transgressions of the Israelites: the one must be slain, and the other must be presented before the Lord and have particular ceremony performed over it, before Israel can be pardoned.1. A part of this ceremony consisted in the confession of guilt. We are called on to be very earnest in our efforts to become acquainted with the full extent of our depravity; to be often looking into our hearts and reviewing our lives, and to be particular and minute in acknowledging the sins which we discover there. 2. It tells us that the high priest, slier having confessed over the goat the sins of the people, was to transfer them to the victim before him; he was to put them on its head, thus intimating that their guilt no longer rested on them but on the devoted animal on which his hands were laid. The spiritual meaning of this part of the ceremony is plain. It was designed to teach us figuratively the same blessed truth which has now been revealed to us without a figure, and which constitutes the substance and glory of the gospel, that “ Christ has redeemed us from the curse of the law, being made a curse for us” ; that, “ He bare our sins in His own body on the tree” ; that the Lord hath laid on Him “ the iniquities of us all.” III. The benefits which resulted from Aaron’ s obedience to the injunctions given him. After the appointed confession had been made over it, and the sins of the people put upon its head, the goat was to be sent away into an uninhabited wilderness.1. This was undoubtedly designed to show us the completeness of that pardon of sin which Christ has purchased by the sacrifice of Himself for the believing sinner. It is a pardon extending, not to a few iniquities, but to all. 2. But the pardon the believing penitent receives through Christ is an everlasting, as well as a complete pardon. This is strongly implied in the text. The goat was not only to bear away all the iniquities of the children of Israel, but it was to bear them away into “ a wilderness,” into “ a land not inhabited” ; a land cut off from all other countries; a desolate, unvisited, and almost inaccessible region, in which the devoted animal was to be let go, and where it would remain unseen and forgotten till it perished. The Israelites therefore had not only the assurance that all their past iniquities were pardoned, but they were taught also by this ordinance that they had no reason to fear the return of them, or the revoking of this pardon. (C. Bradley, M. A.)The scapegoat I. The scapegoat represented the substitution of christ in the place of sinners. II. This substitution of christ has made ample satisfaction for sin. III. This atonement by christ extends to all sins.1. Iniquities. Some say these refer to our original depravity. 2. Transgressions. The violations of the positive laws of God. 3. Sins. Neglect of His holy commands. Perhaps they are used to denote that the scapegoat bore away sins of every kind and description. IV. That Christ, as typified by the scapegoat, has effected substitution for all people. V. In what way the benefits of Christ’ s substitution are received.1. Faith is requisite.2. Sins confessed and repented of. Application:1. Man’ s criminal and dangerous condition. Laden with iniquities and sins.2. The only way of avoiding the terrible results of transgression. “ By Jesus Christ.”3. The only means by which the blessings of salvation are to be received. By true repentance and faith in Jesus Christ.4. Let all men thus avail themselves of the redemption that is in Christ. (J. Burns, D. D.)The scapegoat I. The innocent victim.1. Innocent. Had no sins of its own to bear. Thus Jesus Christ (1 Peter 2:24). With sins of its own how could it atone for the sins of others? No man selected who might ceremonially bear the sins of the people away, and then return after being ceremonially purified. 2. Divinely selected. Chosen by lot. “ The lot is cast into the lap, but the whole disposing thereof is of the Lord.” Jesus was the Lamb of God. The lamb of Divine selection. Hence how great should be our confidence in this Saviour! 3. Representative. Goat generally regarded as representing evil propensities, and therefore as specially illustrating the wicked (Matthew 25:32-46). So Jesus took our nature. Likeness of men and of sinful flesh (Philippians 2:7; Romans 8:3). II. The imputed transgressions.1. Of all the people, and all their iniquities. Vast number, variety, &c., of their sins. Jesus gave Himself a ransom for all. Died for our sins. 2. Transferred from the people by the will of God. By the grace of God Jesus tasted death for us. Our sins laid upon Him according to the mercy of God. 3. Transferred by the priest with confession. They were to be acknowledged as the people’ s sins. Confession of sin a condition of our acceptance. Not that God does not know, but that the act of confession brings our guilt home more to our own heart, and tends to promote humility and an earnest desire for mercy. Besides, God has willed it (chap. 5:5; Hosea 5:15), and added promises of mercy to such as obey (Leviticus 26:40-42; Proverbs 28:13). And pardon follows (Psalms 32:5; 1 John 1:9). 4. Bearing this burden, the goat was then lead away into the wilderness. Away from the camp, whither it might never return to defile it. The iniquity to be clean gone for ever. The people not to be punished for the sins thus “ removed far” from them. Christ bore our reproaches, and was crucified outside the camp. III. The delivered people.1. Deliverance from sin the greatest deliverance. Other deliverances being temporal, but this eternal; others bodily, &c., this spiritual. 2. It would promote happiness. They felt that a great load had been removed. Rejoiced in spiritual liberty. The joy of imputed innocence. Now looked upon with favour, their sins being borne away. “ As far as the east is from the west, so far hath He removed our transgressions from us.” 3. It would excite gratitude. Otherwise they would have had to answer for their sins. Apply this to Jesus, and those who are saved from wrath through Him. Learn--1. Christ Jesus was holy, harmless, undefiled, and separate from sinners. 2. He made Him to be sin for us, who knew no sin, that we might be made, &c. 3. The duty of confession and personal faith. (J. C. Gray.)The scapegoat I. That the separation of man from his sins is a subject of tremendous moment.1. The moral struggles of mankind show the necessity of man being separated from his sins. 2. The influence of sin on human nature shows this. It has mortalised our bodies, clouded our intellects, polluted our affections, burdened our consciences, enfeebled and enslaved our powers. 3. The intervention of Christ shows this. II. That a penitential approach to God through sacrifice is the divine method of separation.1. Sin deserves death. 2. Through the death of another, the sinner’ s death may be avoided. III. That the separation of man from his sin, if effected through the true sacrifice, is complete. (Homilist.)Man’ s need of a scapegoat As soon as man sins, and his conscience becomes at all alive to the fact, and troublesome on account of it, he begins at once to look around for some “ scapegoat.” The sinner always feels, after the first flush and excitement of sin have passed away, and the fire of its passion has died out, that it would be an exceedingly desirable thing to put the guilt, burden, and consequences of sin as completely away from himself as possible. Now that the fleeting pleasure of sin has been extracted and only the bitter dregs remain, the sinner would willingly and by any means get quit of them, and so he casts around a glance of inquiry, hoping to discover some “ scapegoat” with whom he may share the blame of sin, or upon whom he may put it altogether. The first sinners, in this matter, set an example which all sinners from that time to this have diligently copied. Adam shabbily put the blame upon his wife, and Eve foolishly put the blame upon the serpent, and both impiously sought to put the blame upon God. Do we not in the offering of these vain excuses see our first parents looking about for a “ scapegoat,” who shall at least share the burden of their recently contracted and still unacknowledged and unabsolved guilt? And thus has it been with all sinners from that time to this. Still do we find men seeking to explain the fact of sin, and to excuse the guilt of sin, by referring to something outside of themselves. A man, for instance, commits some sin: his conscience calls him to some kind of reckoning. And what, under such circumstances, does he do? He does not, it is to be feared, cry out in penitence before God, “ Against Thee, Thee only have I sinned, and done this evil in Thy sight,” but instead of this he looks about for some “ scapegoat.” His conscience charges him with having told a lie. Well, if it were a lie, it was a very white one; it was certainly told with the very best of intentions; it was to obviate some very unpleasant consequences which would have injuriously affected not only himself but others. A man gets drunk. He cannot but admit that he was “ overtaken,” or “ overcome,” but he would like all his friends to know that the circumstances were very peculiar, indeed, quite exceptional; it was the excitement of the company which led him on, and not the love of the drink. Another man takes some unfair advantage of his neighbour: Well, he dares to say that his neighbours have often taken advantage of him. He swears: ‘ Tis an old habit into which he unconsciously lapses. He indulges in ungovernable outbursts of anger: Well, he always had a hasty temper, and no one could know how much he had to annoy and provoke him. You remind a man that he is very seldom found in God’ s house on the Lord’ s day, and might be very often met in the fields, or on the river or rail: He knows it isn’ t altogether the right sort of thing to do; he certainly was brought up differently at home and at school; but then he is so pent up during the week that he wants a little fresh air on Sunday. You expostulate with another who, while rarely or never running into any actual excess, spends a great deal too much time and money in the public-house. He excuses himself by reminding you that persons in his station have not the same comforts at home which those have who live in larger houses and on larger incomes; and that those who expostulate or condemn would moderate their complaints if they knew more about the matter. And thus, but that time would fail us, I might go through a much longer catalogue, and show you how in every case men, as soon as their conscience becomes troublesome, look about instinctively for some scapegoat. They endeavour to discover something in their character, their temperament, their circumstances, their education, their companionship, their occupation--something, in short, outside of themselves, which shall bear in some degree the blame and guilt of sin, which all the while they are indulging and cherishing. All such attempts are vain. All such excuses empty and unavailing. These scapegoats break down under the burden imposed upon them, and have no power to carry the guilt, the bitterness, the clinging memory of one single sin into the wilderness of oblivion. It is my pleasing task to direct your attention to the true Scapegoat: the provision which God Himself has made for separating the sinner from his sins, and from all their terrible consequences, finally and for ever. A provision which in its Divine fulness is sufficient to meet, and more than meet, all the exigences of our sinful nature. (T. M. Morris.)Heathen imitations of the scapegoat From this law of God, no doubt, did spring that custom among the heathen who, offering sacrifices, used to ban and curse the head of the beast offered in sacrifice with these words, “ That if any evil be so come, either upon the sacrificers themselves, or upon the whole country of Egypt, it would please the gods to turn all upon that head.” The Massilians also yearly used to make an atonement or expiation for their city with some holy man, whom, decked and set out with holy garments and with garlands, after the manner of a sacrifice, they led through the city, and putting all the evils upon his head that might anyway hang over their city, they cast him into the sea, sacrificing of him so unto Neptune, speaking these words with great solemnity, “ Sis pro nobis piaculum” . Thus the heathen caught at things, but not in a right manner, whereby we may well see what a darkness it is to be deprived of the light of the Word of God. In like manner receiving it from the doctrine of the old Fathers, by the tradition of Noah’ s sons, that there should in time come a Man who, taking upon Him the sins of all men, should become a sacrifice for the salvation of all men; and notwithstanding the manner how this should be, they used in great extremities and perils--as plagues, famine, wars, &c. to offer up men to their gods to appease their wrath thereby. So in Livy we read Quintus Curtius did in a time of pestilence; the Decii, father and son, in a time of hard war with the Latines and Samnites; Codrus, king of the Athenians, in Lycurgus; Menceceus in Euripides, and the daughters of Erecteus offered themselves to be sacrificed for their country. So Ahaz (2 Kings 16:1-20.); Manasseh (chap. 21.), and the King of Moab (chap. 3.), their own sons. This was a great mistaking you plainly see, and therefore let it move you to send up thankful thoughts to God for your better knowledge and understanding. (Bp. Babington.)The solitary sin-bearer The solitude of the sin-bearer is something altogether distinct from the solitude of the Holy One. The solitude of holiness separated Him from sinners; but that separation, which made Him lead in His humanity a strange, lonesome life, yet brought Him into such full contact with all the glorious beings and the realities of the spirit-world, that such a solitude could hardly be looked upon with any considerable regret, or be the source of actual pain. The solitude of the sin-bearer is different from that of the representative of holiness and purity. Consider the causes of this solitude.1. Wherever sin exists it is an isolating principle. Its tendency is to induce seclusion and separation, to shut the person who is possessed of it from all connection with that which is outside itself. 2. The scapegoat was to bear upon its head all the confessed iniquity of the children of Israel, and to bear it into a land of separation. Christ was the Scapegoat of the human family. In the Epistle to the Hebrews we read that He, by the Eternal Spirit, offered Himself to God. The scapegoat finds the land of separation at last, all alone in the darkness. He bore our sins into the land not inhabited. No witnessing spirit can find them there; no denizen of those dreary regions can rediscover them. They are lost sight of by man; the angels find them obliterated from their view; and God Himself has turned His back upon them, and left them in the land of separation. (W. Hay Aitken, M. A.)“ And the goat shall bear upon him all their iniquities unto a land not inhabited ” :--When confessed sins are fairly laid upon Him who is appointed to bear them, they will never come back to those who confessed them. He will carry them “ unto a land not inhabited” --a land where there are no talebearers or gossips to keep the story of those sins alive. Forgiven sins will be also forgotten sins: in the day of final account, not one of them will appear against the transgressor. Sins which are not laid upon the Scapegoat must be faced by the sinner in the presence of the universe. Sins which the Scapegoat has borne away into the land not inhabited cannot then be found in all the universe. God Himself will have forgotten them: for His promise is that those sins and those iniquities He will remember no more for ever, (H. G. Trurnbull.). Leviticus 17:2-16 This is the thing which the Lord hath commanded.Laws for holy living From chap. 17. to chap. 23, everything relates to the duties, qualities, and associations of individuals in private life. This fact, coming as it does right after the great Day of Atonement, is very suggestive. It indicates that God contemplates much more respecting us than the mere pardon of our sins; that justification is not the whole intent of the Saviour’ s redemptive services; and that there is to be a personal righteousness and purification which rests upon our own exertions. “ In Him was life,” and His “ life is the light of men.” Without some degree of conformity to Him, our religion is but a shadow and a name. For so it is written, “ If any man have not the Spirit of Christ, he is none of His.” Let me invite attention, then, more specifically to the means and elements of a good and holy life, as they are shadowed forth in the chapters before us. I. The principal, and, perhaps, the only permanent provision contained in this chapter, is that which respects the manner of treating blood. NO matter how or from what animal it came, it was always to be looked upon with consideration. The use of blood was not forbidden because it was unclean, but because it was sacred. It represents life. It is that by which life was redeemed. Now, it is easy to see how a law of this sort would work to solemnise, restrain, and soften the heart of a conscientious Jew. It would keep the solemn atonement before him whithersoever he went. The very huntsman would be met by it in the deep recesses of the forest. And if we desire to learn what constitutes the deepest essence of a Christian life, we here have it most beautifully typified. We must keep in view the blood of atonement. It is our clear and continual recognition of what Jesus has done for us that weakens temptation, disposes to duty, and prompts to the deeds of righteousness. I remember to have met with an affecting little incident in Roman history connected with the death of Manlius Capitolinus, a renowned consul and general, who was once proudly hailed as the saviour of Rome. It happened one night when the Gauls threatened to overwhelm the Capitol, that he bravely took his stand upon the wall where they came on with their attack, and there fought singly and alone until he had repelled them, and so saved the city from destruction. It so occurred that this distinguished man was afterwards accused of some great public fault, and put upon trial for his life. But just as the judges were about to pass sentence upon him, he looked up at the walls of the Capitol, which towered in view, and with tears in his eyes pointed to where he had fought for his accusers, and perilled his life for their safety. The people remembered the heroic achievement, and wept. No one had the heart to say aught against him, and the judges were compelled to forbear. Again he was tried, and with the same result. Nor could he be convicted until his trial was removed to some low and distant point, from which the Capitol was invisible. And so, while Calvary is in full view, in vain will earth and hell seek to bring the Christian into condemnation. One serious look at the Cross, and at the love which there, unaided and alone, when all was dark and lost, interposed for our salvation, is enough to break the power of passion at once, and to strike dead every guilty proceeding. II. Passing to chap. 18., we find sundry laws, but all bearing upon two general points. The first relates to the customs of the egyptians, from among whom the jews came, and of the canaanites, whose land they were to inherit. Israel was to be a holy nation, and therefore was not to follow the ways of the unclean. The greatest danger of a purified man arises from his old habits and associations. It is not easy to turn a stream quite out of the channel in which it has been flowing for ages. It is a mighty work to revolutionise a character which has been forming for years, or to tear quite away from a long-continued routine which includes all our recollections of infancy, and in which our life took its chief attractions. The sow that has been washed, still has strong affections for the mire. The second grand element of a good Christian life, therefore, is a complete and thorough reformation with regard to old habits. If we have been in close intimacy with the vile, we must withdraw from their communion, and keep aloof from their wicked ways. If we have been giving way to bad passions, we must cut ourselves off from the occasions of our transgressions, and beware of putting ourselves into circumstances which invite temptation. III. The other specifications of chap. 18. all relate to sexual purity. They typically refer to the necessity of a proper government of the affections. We may love, but we must love virtuously. We may cherish the most tender regards, but they must not rest upon criminal hopes. Our warmest feelings may be enlisted and indulged, but we must be cautious that they do not betray us into sin and shame. Even the secret thought of unchasteness, the hidden incontinent wish, the impure desire, the cherished hope of unclean gratifications, must be spurned and crucified as criminal before God, and crushed as an enemy to the peace and good of society. The heart must be kept with all diligence, for out of it are the issues of life. It is God who saith, “ Defile not yourselves in any of these things.” IV. We come now to chap. 19. Here we have quite a list of moral precepts, setting forth an extensive code of christian righteousness. The provisions of the preceding chapter were negative; these are mostly positive. In the one God shows us how we are to “ cease to do evil” ; in the other He instructs us how to “ do well.” V. A remark or two, now, upon chap. 20. We have been contemplating the laws of holy living. In this chapter we have God’ s threatenings against those who violate them. It is a chapter of penalties. God is not only our adviser, but our Lord and Judge. His commands are not only gracious counsels, but authoritative laws. The gospel is indeed glad tidings--glad tidings of great joy. It is a call of mercy from the heavens to the suffering and the lost. But it is a call to holiness. And whilst it is a glorious savour of life unto life to them that yield to it, and walk in its light, it is a fearful savour of death unto death to those who despise or disobey it. (J. A. Seiss, D. D.)Various regulations in chaps. 17-22. First, in regard to those passages which caution the people against vices of special enormity, we must remember that they were about to be settled in dangerous proximity to peoples who were thoroughly corrupted by these very vices, and therefore the cautions were not by any means unnecessary. Accustomed as most of us are to the pure air of Christian society, in which, notwithstanding all the selfishness and sin that still abound, vices such as these are “ not so much as named,” and the very possibility of them seems out of the question, it is difficult for us to imagine how different was the condition of society before these purifying influences were brought to bear on it, which issued from Mount Sinai first, and afterwards from Gennesaret’ s shore and “ the place called Calvary.” And when we find such warnings in the Book of Leviticus, we ought in the first place to feel humbled by the thought of the fearful lengths to which sin unrestrained by Divine grace will carry its wretched victim; and, in the second place, to lift up our hearts in gratitude to God, that in these latter days, though evil still abounds, we are nevertheless protected from such outrages to our moral and spiritual nature as those to which even the chosen people were exposed in the ancient times. On the other hand, it is pleasant to find in these chapters the evidence that the Mosaic Law came in many respects nearer to the morality of the New Testament than most people are willing to admit (see Leviticus 19:9-10; Leviticus 19:32-34). Finally, it is interesting to notice in these regulations, and throughout the entire law, the care which is taken to keep religion and morality closely wedded and welded together. “ I am the Lord your God” is continually put forth, not as a creed article, but as an unanswerable argument for strictest obedience and the most scrupulous integrity. The relations of privilege which the people enjoyed are continually set forth as increasing their responsibility. “ To whom much is given, of them much shall be required,” is a principle taken for granted all through. (J. M. Gibson, D. D.)Before the Tabernacle of the Lord. The grand principle of right action--God in everything The principle which underlies this stringent law, as also the reason which is given for it, is of constant application in modern life. There was nothing wrong in itself in slaying an animal in one place more than another. It was abstractedly possible--as, likely enough, many an Israelite may have said to himself--that a man could just as really “ eat unto the Lord” if he slaughtered and ate his animal in the field, as anywhere else. Nevertheless this was forbidden under the heaviest penalties. It teaches us that he who will be holy must not only abstain from that which is in itself always wrong, but must carefully keep himself from doing even lawful or necessary things in such a way, or under such associations and circumstances, as may outwardly compromise his Christian standing, or which may be proved by experience to have an almost unavoidable tendency toward sin. The laxity in such matters which prevails in the so-called “ Christian world” argues little for the tone of spiritual life in our day in those who indulge in it, or allow it, or apologise for it it may be true enough, in a sense, that, as many say, there is no harm in this or that. Perhaps not; but what if experience have shown that, though in itself not sinful, a certain association or amusement almost always tends to worldliness, which is a form of idolatry? Or--to use the apostle’ s illustration--what if one be seen, though with no intention of wrong, “ sitting at meat in an idol’ s temple,” and he whose conscience is weak be thereby emboldened to do what to him is sin? There is only one safe principle, now as in the days of Moses: everything must be brought “ before the Lord” --used as from Him and for Him, and therefore used under such limitations and restrictions as His wise and holy law imposes. Only so shall we be safe; only so abide in living fellowship with God. (S. H. Kellogg, D. D.)Peace-offerings unto the Lord.--Dedication of food to God Very beautiful and instructive was the direction that the Israelite, in the cases specified, should make his daily food a peace-offering. This involved a dedication of the daily food to the Lord; and in his receiving it back again then from the hand of God, the truth was visibly represented that our daily food is from God; while also, in the sacrificial acts which preceded the eating, the Israelite was continually reminded that it was upon the ground of an accepted atonement that even these everyday mercies were received. Such also should be, in spirit, the often neglected prayer before each of our daily meals. It should be ever offered with the remembrance of the precious blood which has purchased for us even the most common mercies; and should thus sincerely recognise What, in the confusing complexity of the second causes through which we receive our daily food, we so easily forget that the Lord’ s Prayer is not a mere form of words when we say, “ Give us this day our daily bread” ; but that working behind, and in, and with, all these second causes, is the kindly providence of God, who, opening His hand, supplies the want of every living thing. And so, eating in grateful, loving fellowship with our Heavenly Father that which His bounty gives us, to His glory, every meal shall become, as it were, a sacramental remembrance of the Lord. We may have wondered at what we have read of the worldwide custom of the Mohammedan, who, whenever the knife of slaughter is lifted against a beast for food, utters his “ Bism Allah” ; and not otherwise will regard his food as being made halal or “ lawful” ; and no doubt in all this, as in many a Christian’ s prayer, there may often be little heart. But the thought in this ceremony is even this of Leviticus, and we do well to make it our own, eating even our daily food “ in the name of the most merciful God,” and with uplifting of the heart in thankful worship toward Him. (S. H. Kellogg. D. D.)For the life of the flesh is in the blood.--The Scriptural doctrine of blood “ Blood” is one of the characteristic, regent words of Scripture, occurring in it more than four hundred times. A word so recurrent must mean something fundamental. In fact, it is the blood of Christ which is the basis of Christianity, the very pivot of the Christian religion.I. First of all, let us ponder what in light of modern physiology is certainly a remarkable Scripture. Moses, in forbidding the eating of blood, assigns for his prohibition the following reason: “ For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls; for it is the blood that maketh an atonement for the soul” (Leviticus 17:11).1. The fact asserted: “ The life (soul) of the flesh is in the blood.” (1) This is, in fact, one of the instinctive beliefs of humanity; and instinct is often prophetic, holding latent history. How thoroughly the idea that blood is the seat of life has taken possession of the race is evident from such instinctive idioms as these: “ shedder of blood,” “ man of blood,” “ imbrue in blood,” “ bloody-minded,” “ blood-thirsty,” “ avenger of blood,” “ blood-guiltiness,” “ cold-blooded,” “ prince of the blood royal,” “ blooded-stock,” “ blood-relation,” “ next of blood,” “ consanguinity,” “ sanguine of success,” “ sanguine temperament,” &c., &c. So that marvellous diviner and formulator of human instincts, Shakespeare--the word “ blood” occurs seven hundred and thirty-one times in his plays--for example:-- “ Will all great Neptune’ s ocean wash this blood Clean from my hand? No; this my hand will rather The multitudinous seas incarnadine, Making the green one red.” (“ Macbeth,” II:2.)Again-- “ Sluic’ d out his innocent soul through streams of blood: Which blood, like sacrificing Abel’ s, cries, Even from the tongueless caverns of the earth, To me, for justice and rough chastisement.” (“ King Richard II.,” I:1.)So England’ s poet-laureate-- “ Defects of doubt, and taints of blood.” (“ In Memoriam,” 53.)Again “ Through all the years of April blood.” (“ In Memoriam,” 108.)So Virgil-- “ His purple life (purpuream animam) he poureth forth.” (“ AEneid,” 9:349.)So Homer, and very frequently, thus-- “ The soul comes floating in a tide of gore.” (“ Iliad,” 4.537.)Again-- “ He sobs his soul out in the gush of blood.” (“ Iliad,” 16.419.)Once more-- “ And the soul issued in the purple flood.” (“ Iliad,” 16.624.)So the Scriptural writers; for example: “ The voice of thy brother’ s blood crieth unto Me from the ground” ; “ Earth, cover not thou my blood” ; “ Deliver me from blood-guiltiness, O God” ; “ Precious shall their blood be in His sight” ; “ All the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zachariah the son of Barachiah” ; “ I have sinned in that I have betrayed the innocent blood.” “ How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” The blood being thus instinctively conceived as the seat of life, and so the representative of the soul or person, no wonder that blood has ever been regarded as a sacred thing. Here is the secret of the Mosaic prohibition to eat blood, a prohibition frequently repeated, and in Leviticus 17:10-14 with solemn minuteness of detail. The blood being regarded as the symbol and home of the personality, to eat it was to be guilty of sacrilegious cannibalism. Here is the key to that chivalrous, pathetic incident in David’ s life: “ Be it far from me, O Lord, that I should do this; is not this the blood of the men that went in jeopardy of their lives?” (2 Samuel 23:15-17). But the Divine prohibition was not peculiar to the Jews. A millennium before Moses, when the new stock of humanity, just escaped the Deluge, was still young, God commanded Noah, saying, “ Every moving thing that liveth shall be food for you . . . But flesh with the life (soul) thereof, which is the blood thereof, shall ye not eat” (Genesis 9:1-4). As the prohibition antedated the Mosaic Dispensation, so it postdated it. A score of years after Christ was crucified, a controversy arose in the Church at Antioch respecting the subjection of Gentile converts to circumcision and the Mosaic institutions generally (Acts 15:1-35). So much for the instinctive belief that the life, or soul, of the flesh is in the blood.(2) And modern science remarkably confirms this instinctive belief. The blood, in respect to its composition, consists of two principal parts: a liquid plasma, and countless microscopic corpuscles, or blood-discs, floating in it, by far the larger part of which are red, and the rest colourless. The office of the colourless corpuscles, called “ Leucocytes,” is not yet distinctly understood. This thing, however, must be said about them, When blood is taken from the living system, these leucocytes, or white corpuscles, if kept at something like their normal temperature, present for some time remarkable life-like phenomena; they protrude and retract numerous arms or processes, and even move about from place to place, as though things of life; in fact, so much do the motions of these corpuscles resemble the protean changes in figure and motions of the microscopic Rhizopod called “ Amoeba,” that they have received the name, amoeboid movements. The red corpuscles constitute nearly one half of the mass of the blood, tinging it so thoroughly as to give it its red colour. The office of these red globules, or blood discs, is, in the main, to serve as carriers of oxygen. To use the words of Prof. Flint, the red corpuscles “ are respiratory organs; taking up the greater part of the oxygen which is absorbed by the blood in its passage through the lungs, and conveying it to the tissues, where it is given up, and its place supplied by carbonic acid.” One more remark must be made about these red blood discs. Although the diagnosis of blood stains is not yet sufficiently advanced to enable us in all cases to discriminate with absolute certainty between the blood corpuscles of man and those of all mammals, yet it is far enough advanced to enable the microscopical expert to pronounce, in certain eases, with accuracy on the character of blood stains in murder trials; thus converting these tiny globules, having a diameter of only 1/3200 of an inch, into solemn, resistless witnesses. The melancholy Dane is right: “ Murder, though it have no tongue, will speak, With most miraculous organ.” (“ Hamlet,” II:2.)Ay, “ blood will tell.” Thus the blood is in an eminent sense the seat and organ of life. The language of Hervey, the demonstrator at least, if not the discoverer, of the circulation of the blood, is striking: The blood is the “ primigenial and principal part, because that in it and from it the fountain of motion and pulsation is derived; also because the animal heat or vital spirit is first radicated and implanted, and the soul takes up her mansion in it The blood is the genital part, the fountain of life, primum vivens, ultimum moriens.” It is a solemn thing to observe the rhythmical systole and diastole of the heart, especially as recorded by that delicate instrument, the sphygmograph. The blood is a very river of life, the arterial and venous systems of circulation constituting an intricate network of canals, making the body a corporeal Amsterdam or human Venice. Each corpuscle is a barge, moving with various rates of speed in different parts of the body, toiling through the capillaries at the rate of two inches a minute, rushing through the arteries at the rate of from twelve to twenty feet a second, ceaselessly carrying on the organic functions of the body by perpetually exchanging freight, depositing at the depot of this and that tissue oxygen, and taking up carbonic acid. What money is to society, that blood is to the bodily system; it is the means of exchange, or the circulating medium. The scientific accuracy of the assertion, “ the life of the flesh is in the blood,” is strikingly shown in such facts as blood-letting, strangling, fainting, pyoemia, or blood-poisoning, and especially transfusion--a sometimes beneficent surgical operation, in which blood from a strong and healthy person, or from one of the lower animals, is injected into the veins of a feeble or anaemic patient. The life or soul of the flesh is in the blood. Thus the Bible of Scripture and the Bible of Nature is one; Scripture announcing a truth, Nature echoing it. 2. The rite appointed: “ And I have given it to you upon the altar to make atonement for your souls.” (1) “ I have given it to you upon the altar.” Blood is emphatically the characteristic thing in the Levitical ritual, the very basis of the old sacrificial economy. Particularly is this true of the eminently sacred rites of the paschal lamb, the sin-offering, the day of atonement, and the mercy-seat; all the significance of these elaborate ceremonies turned on the element of blood. Indeed, the writer of the letter to the Hebrews, summing up the Old Covenant in respect to ritual, expressly says, “ Almost all things are by the law purified with blood; and without shedding of blood there is no remission” (Hebrews 9:22). The Old Testament is in very truth a scarlet dispensation. (2) “ To atone for your souls.” To atone; literally, to cover, hide, shelter. But in what sense to atone? Certainly not in the heathen sense of placating as with presents, or expiating as by offering a quid pro quo; but in the gracious sense of reconciling by sacrificial, vicarious interception. 3. The reason assigned: “ For it is the blood that maketh atonement” --i.e., by the life thereof, in virtue” of the soul in it. (1) “ It is the blood that maketh an atonement.” It atones not, of course, absolutely; for it is not possible that the blood of bulls and goats should take away the consciousness of sins. But the blood atones, so to speak, constructively, pictorially, prophetically. (2) “ For the life (or soul) of the flesh is in the blood.” And this on the principle that the blood, as being the seat of the life, is the representative of the person. Life for life, soul for soul; this is the meaning of the old sacrificial ritual. And it is all based on the admitted physiological principle--the life of the flesh is in the blood. II. And now we have the key to the Scriptural doctrine of blood.1. The blood of Jesus Christ it is which is the antitype or fulfilment of the blood of the Levitical victims. To prove this forms a great part of the argument of the Epistle to the Hebrews. Take chap. 9., Leviticus 9:13-14, as a typical specimen of the argument. 2. The blood of Jesus Christ is the antitypal, real atonement for our souls on the same principle which held under the Old Dispensation--the principle of vicarious representation. That is to say, Christ’ s blood, as being the vehicle and representative of His own personality, was vicariously shed; and in this way He became the propitiation for the sins of the whole world. This, then, is the Scriptural doctrine of blood. It is based on the ancient Mosaic affirmation and on the modern scientific observation--“ The life of the flesh is in the blood.” How significant now the New Testament allusions to the efficacy of Christ’ s blood. For example: “ Purchased with His own blood” ; “ Set forth as a propitiation through faith in His blood” ; “ Justified by His blood” ; “ Redemption through His blood” ; “ Made peace through the blood of His Cross” ; “ Boldness to enter into the holiest through the blood of Jesus” ; “ The blood of sprinkling that speaketh better things than that of Abel” ; “ The blood of the everlasting Covenant” ; “ The blood of Jesus Christ His Son cleanseth us from all sin” ; “ Washed their robes and made them white in the blood of the Lamb,” &c. Thus blood is the scarlet thread winding through both the Covenants, their crimson rubric. This, then, is the conclusion of the whole matter--blood is the natural, physiological basis of the Scriptural doctrine of the Atonement. “ Science” inexorably holds us to “ orthodoxy” in the prime, pivotal article of the Christian religion. (G. D. Boardman, D. D.)Ye shall eat the blood of no manner of flesh.--Restrictions respecting the use of blood The moral and spiritual purpose of this law concerning the use of blood was apparently twofold. In the first place, it was intended to educate the people to a reverence for life, and purify them from that tendency to bloodthirstiness which has so often distinguished heathen nations, and especially those with whom Israel was to be brought in closest contact. But, secondly, and chiefly, it was intended everywhere and always to keep before the mind the sacredness of the blood as being the appointed means for the expiation of sin, given by God upon the altar to make atonement for the soul of the sinner, “ by reason of the life” or soul with which it stood in such immediate relation. Not only were they, therefore, to abstain from the blood of such animals as could be offered on the altar, but even from that of those which could not be offered. Thus the blood was to remind them, every time they ate flesh, of the very solemn truth that without shedding of blood there was no remission of sin. The Israelite must never forget this, even in the heat and excitement of the chase; he must pause and carefully drain the blood from the creature he had slain, and reverently cover it with dust: a symbolic act which should ever put him in mind of the Divine ordinance--that the blood, the life, of a guiltless victim must be given in order to the forgiveness of sin. A lesson lies here for us regarding the sacredness of all that is associated with sacred things. All that is connected with God, and with His worship, especially all that is connected with His revelation of Himself for our salvation, is to be treated with the most profound reverence. (S. H. Kellogg, D. D.). Leviticus 18:1-5 Ye shall do My judgments Safety in the observance of God’ s laws This preface of some is taken generally to concern all the laws of God; the observation whereof is ever the sure safety of a state public or private, for it is not the munition of walls, leagues, and alliance with foreign princes, largeness of confines, plenty of treasure, or such like, that preserve a commonwealth, but careful and diligent observation of public laws ordained of God for the good of man. It is said that Lacedemon flourished whilst Lycurgus’ s laws were observed: much more any commonwealth when God’ s be kept. For what comparison betwixt man’ s laws and God’ s? Demosthenes saith, It was the manner of the Loerenses, that if any man would publish and devise a new law he should put his neck into a halter ready to be put to death, if the law were not good, by which means they made men more careful to observe old and ancient, tried and known laws, than with busy heads to make new. Now what laws so old and so approved good as God’ s laws? Ever, therefore, are they to be regarded and hearkened unto. Others take this preface particularly of these laws concerning marriage now following, that if they be carefully kept, a kingdom long flourisheth, and if not, soon ii cometh to a fearful fall. For so odious and abhorred of God is the unlawful mixture of man and woman that the Lord cannot long withhold great judgments. And thus much remember as you read them ever, that these laws do not concern the Jews only, as the ceremonial laws now spoken of and judicial did, but these laws belong to all men and women and to all succeeding times, being eternal, immutable, grafted by God in man’ s nature and given by Him for holiness’ sake. Note all the words well that God would not have them like either the Egyptians or Canaanites, and wish with me that there was a like law against our being like foreign nations near us, with ruffs dipped in the devil’ s liquor called starch, Turkish heads, Spanish backs, Italian waists, &c., giving daily occasion to the mockers that say French nets catch English fools. (Bp. Babington.) Leviticus 18:6-30 None of you shall approach to any that is near of kin to him.Consanguinity 1. God the institutor of marriage (Leviticus 18:6).2. Faith in Christ not commanded in the law (Leviticus 18:5).3. Of the several kinds of kindred by consanguinity or affinity.4. Of the computation of the degrees of consanguinity. (1) Consanguinity is a communicating in blood, derived from one stock. (2) Affinity is a respective alliance and kindred which comes in by marriage. (3) A line is a collection of persons coming from the stock. (4) And it is threefold: the right line Ascending, as the father, grandfather; or descending, as the son, &c.; or collateral above, as the father’ s brother--or in the middle, as brother, sister, uncle’ s children--or below, as brother’ s son or daughter, and their sons and daughters. (5) A degree is the distance of persons from the stock. (6) In the right line ascending or descending, there are as many degrees as generations and persons. (7) In the collateral line there are as many degrees as persons. (8) In the collateral line the prohibition is extended to the fourth degree. (9) In the right line ascending and descending, the impediment is perpetual when they are alive or dead, as grounded upon the law of nature. (10) The same degrees are forbidden ascending and descending by the like analogy. (11) The same degrees are restrained by the like analogy in both sexes. (12) Where the degree further off is forbidden, the nearer are inclusively interdicted. 5. Of the computation of the degrees of affinity. (1) In what degree of consanguinity the husband is distant, in the same degree of affinity the wife is removed, because man and wife are one flesh. (2) One person added to another by carnal copulation changes the kind of affinity, not the degree: as the brother’ s wife is of affinity in the second degree, and first kind; if after she marry another husband, he is in the same degree of affinity, but in the second kind. (3) There are three kinds of affinity--the near, middle, and remote: as the brother’ s wife is in the first kind, the brother’ s wife’ s second husband in the second, the second husband’ s second wife in the third. (4) Affinity in the first kind is a perpetual impediment. (5) Between such as are of kindred in blood to the husband, and them that are of kin to the wife, there is no affinity to hinder marriage: as, two brothers may marry two sisters. (6) In the degrees of affinity ascending and descending in the right line, the prohibition is infinitely extended without any limitation: as, it is not lawful to marry the wife’ s daughter’ s daughter, and so downward, nor the wife’ s mother, or grandmother, and so upward. (7) In the collateral line, affinity is restrained to the third degree, as to uncle’ s wife, who is in the same degree of affinity that her husband is in consanguinity. (8) Of the agreements and differences between the degrees of consanguinity and affinity. (1) Agreement. (a) In what degree one is of consanguinity, the wife or husband is in the same degree of affinity. (b) The impediment in both continues not only during life but afterward. (c) The prohibition extends itself in both alike, in the right line ascending and descending without limitation; and in the collateral to the third degree expressly, and by a certain analogy to the fourth. (2) Differences. (a) The efficient cause of consanguinity is a natural obligation, without any relation to the will and consent of man, in the propagation and the line of consanguinity; but in affinity there is a voluntary bond or obligation by consent in marriage. (b) Consanguinity is by generation from one, both father and mother; affinity is by the copulation of two. The first is real, the second by relation. (c) In consanguinity, on both sides the bond holds, both by the father and mother, but the kinsmen of the husband are not of affinity to the kindred of the wife; on the contrary, affinity holds only in the first kind, which changes by a new copulation, though the degree alter not, as the brother’ s wife’ s second husband is not properly of affinity; but in consanguinity, the kind and degree hold out together. 6. Marriage of divers wives successively, lawful, though not together (Leviticus 18:18). 7. The Scripture most pure, even when it makes mention of impure and obscene things. (A. Willet, D. D.)Moral observations 1. To walk constantly in the obedience of God’ s law (Leviticus 18:4). 2. Against the monstrous sin of adultery (Leviticus 18:20). 3. Against the unnatural and most abominable sin of bestiality (Leviticus 18:23). 4. To profit by other men’ s examples, and to be warned by their punishments (Leviticus 18:25). 5. God not partial in His judgments, and therefore no man should presume (Leviticus 18:28). (A. Willet, D. D.)On marriage with a deceased wife’ s sister By the wording of the Hebrew text a man is permitted to marry his deceased wife’ s sister, but not to have two sisters for wives at the same time, or one after the other while both are living--this is the logical inference to be drawn from the qualifying addition “ in her lifetime” ; and yet by the spirit of the Levitical laws, the former alliance also is like an alliance with a sister, and therefore no less objectionable. Such scruples were indeed unknown to the Hebrews of earlier times, since even in Genesis Jacob is represented as the husband of the sisters Rachel and Leah; but they followed with necessity from the severe theory of marriage gradually worked out and adopted. Philo, in the oldest explanation of our law that has come down to us, observes that it is impious for one sister to usurp the place of the other, and to make the misfortune of the latter a stepping-stone of her own happiness; thus bitter jealousies and implacable enmities must be engendered; and it would be as if the different members of the body, abandoning their natural harmony and fellowship, were to quarrel with one another, thus inevitably causing incurable diseases and endless mischief. In this sense the prohibition has commonly been understood, and if the words of our verse alone are weighed, it can hardly be understood otherwise: and yet the matrimonial laws, taken as a whole, were not prompted by considerations of mere expediency, such as the prevention of unsisterly rivalry, since their main object was to warn against alliances between near relations (verse 6). From whatever side we weigh the question, we cannot help being struck by the incongruity of a code which permits a woman to marry, at least under certain conditions, her sister’ s husband, but expressly forbids a man to marry his brother’ s wife. If the wife dies, her husband does not cease to be the brother of that wife’ s sister; yet practical life seemed to demand some relief from the rigour of abstract logic, and the prohibition was limited to the lifetime of both sisters. It has bee contended that this was a concession analogous to the levirat and the permission of divorce; but the cases are not quite parallel: the Levitical legislators are entirely silent with regard to the levirat and divorce; for in their own time the former was unnecessary, and the latter was strongly opposed by contemporaries, such as Malachi; a direct repeal of the two statutes, known to the people as a part of Deuteronomy, or “ the Book of the Law,” was unfeasible; and silence on these subjects was sufficiently significant. We need hardly add that these remarks are merely designed to elucidate the meaning and intention of the command, without attempting to decide upon its value or its binding force; the latter points must be left to individual judgment and feeling, which in no other sphere claim greater respect and freedom. The prevailing laws of matrimony may possibly, in the course of time, call for revision; and progress and liberty of action should not be checked by a misconception of Biblical authority. The very verse under consideration affords the strongest proof that the ordinances of the Levitical code are not final and unalterable; for this verse involves the sanction of polygamy, which, not even abrogated by Christ and the apostles, is now regarded by western Jews and Christians not merely as inexpedient, but as immoral. It is well known that from comparatively early times, many chiefs of the Christian Church indeed translated the words of our verse literally, yet weighing the spirit of the law, were strongly opposed to the marriage with the deceased wife’ s sister. By the Apostolic Canons (about 300) persons contracting such an alliance were for ever incapacitated for clerical functions. The Council of Illiberis (about 305) excluded them from holy communion for five years; St. Basil (375) imposed upon them for seven years the ecclesiastical penalties fixed for adultery; his celebrated letter on the subject proves that, in the Church “ a custom equivalent to a law, and handed down by holy men” had been established against such marriages; it was in his time probably that the Septuagint (in Deuteronomy 27:23) received the interpolation found in the Vatican copy of that version, “ Cursed be he who lies with his wife’ s sister” ; and similar views were enforced by the emperors Constantius and Theodosius, Honorius, Theodosius II., and Justinian, and by all the leaders of the Greek and Latin Church: the only notable exception is Diodorus, bishop of Tarsus; but he was indignantly opposed by his contemporary St. Basil, who declared that such marriages are indeed permitted to the Jews because they are under the law and all its ceremonial enactments, but not to the free Christians, and asked how the offspring of the two sisters would be related to each other, whether they should be called cousins or brothers, since by a deplorable “ confusion” they could claim both names. In England those marriages were forbidden in 1603 by the Convocation of the province of Canterbury in a Canon which has never been formally ratified by Parliament. Dispensations were, however, readily granted in the Roman Church; and since the last century many Protestant theologians and jurists, and among the first those of the pietistic schools, as Philip Jacob Spener, declared marriage with the deceased wife’ s sister unobjectionable, since the prohibition is not unequivocally enjoined in the Bible. It was disapproved of by the Karaites; but among the bulk of the Jews it has at all times not only been tolerated but encouraged. (M. M. Kalisch, Ph. D.)Of unlawful marriages As the chosen and covenant tribes of Israel were soon to take up their journey to the land of Canaan, the inhabitants of which were to be exterminated for their multifarious iniquities in the sight of God, a recital is here made of some of those aggravated forms of wickedness which were rife among them, and which God had determined signally to punish. This is done not only to illustrate the justice of the Divine proceedings in their excision, but also with a view to put the peculiar people themselves on their guard against yielding to the contagion of their pernicious example, and thus becoming obnoxious to the same fearful retributions which were now about to be visited upon the Canaanites. The particular class of abominations more especially pointed out in this chapter, and to which the brand-mark of the Divine reprobation is so conspicuously affixed, is that of incestuous connections. Not only had that abandoned race been guilty of a total apostacy from the worship of the true God, substituting in His room the sun, and moon, and host of heaven, and bowing down to stocks and stones and creeping things, but they had mingled with their idolatry every vice that could degrade human nature and pollute society. In the black catalogue of these the abominations of lust Stand pre-eminent; and whether in the form of adultery, fornication, incest, sodomy, or bestiality, they had now risen to a pitch of enormity which the forbearance of heaven could tolerate no longer, and of which a shuddering dread was to be begotten in the minds of the people of the covenant. And in order that no possible plea of ignorance or uncertainty might be left in their minds as to those connections which were lawful and those which were forbidden, the Most High proceeds in the present and in the 20th chapter to lay down a number of specific prohibitions on this subject, so framed, as not only to include the extra-nuptial pollutions, which had prevailed among the heathen, but also all those incestuous unions which were inconsistent with the purit and sanctity of the marriage relation. Both classes of crimes we think are in fact included; so that it is doing no violence to the spirit of the text to regard it as containing a system of marriage-laws by which the peculiar people were ever after to be governed. As this is the only passage in the compass of the whole Bible where any formal enactments are given on this subject, this and the connected chapters treating of this theme have always been deemed of peculiar importance in their relations to the question of the lawful degrees within which the marriage connection may now be formed by those who make the law of God the great standard of moral duty. (G. Bush.)The wilderness a suitable place for the giving of these laws The wilderness in which they now were was a very fit place for enjoining these laws upon the Israelites, as they were now removed from the snares and temptations of Egypt, and were not yet mingled with the people of Canaan. (Bp. Kidder.)Need for marriage laws The necessity for laws on this point at once discriminating, wise, and stringent, will be sufficiently obvious when we consider the strength of the passion to be controlled--constitutionally common to all ages of the world; the sacredness of the marriage relation and the inestimable value of moral purity in all human society--also common to all ages of the world’ s history; and (peculiar to the earlier ages) the necessity of defining the limits of consanguinity within which marriage should be prohibited. Perhaps we need to remind ourselves that the race having sprung from a single pair and the world having been repeopled a second time from one family, those primitive examples may have sent down for many generations a certain looseness which called for special restraint and a carefully defining law. The crimes of Sodom, their polluting influence in so good a family as that of Lot; the low morals of Egyptian life; some sad manifestations in the early history of Jacob’ s family; the horrible contagion of Moab and Midian when the tribes of Israel came socially near them; these and kindred facts will be readily recalled as in point to show the necessity of vigorous legislation in the Mosaic code to counteract these untoward influences of their antecedent life and of surrounding society. (H. Cowles, D. D.). Leviticus 19:2 Ye shall be holy. The object of God’ s laws The position of this come mand at the head of the long list of precepts which follows is most significant and instructive. It sets before us the object of the whole ceremonial and moral law, and, we may add, the supreme object of the gospel also, namely, to produce a certain type of moral and spiritual character, a “ holy” manhood; it, moreover, precisely interprets this term, so universally misunderstood and misapplied among all nations, as essentially consisting in a spiritual likeness to God: “ Ye shall be holy: for I the Lord your God am holy.” These words evidently at once define holiness and declare the supreme motive to the attainment and maintenance of a holy character. This, then, is brought before us as the central thought in which all the diverse precepts and prohibitions which follow find their unity; and, accordingly, we find this keynote of the whole law echoing, as it were, all through this chapter, in the constant refrain, repeated herein no less than fourteen--twice seven--times; “ I am the Lord!” “ I am the Lord your God!” (S. H. Kellogg, D. D.)A fountain of purity One summer day, a few years ago, strolling for rest and pleasure near the mouth of the Columbia river, where there is a large rise and fall of the tide, I came, at low tide, upon a splendid spring of pure, fresh water, clear as crystal, gushing up from between the rocks that two hours before had formed a part of the river’ s bed. Twice a day the soiled tide rises above that beautiful fountain and covers it over; but there it is, down deep under the salt tide, and when the tide has spent its force and gone back again to the ocean’ s depths, it sends out its pure waters fresh and clear as before. So if the human heart be really a fountain of love to Christ it will send out its streams of fresh, sweet waters, even into the midst of the salt tides of politics or business. And the man who carries such a fountain into the day’ s worry and struggle will come again at night, when the world’ s tide has spent its force, with clean hands, sweet spirit, and conscience void of offence toward God and man. (S. S. Chronicle.)Holiness silences the profane Holiness has a mighty influence upon others. It stops the mouths of the ungodly, who are ready to reproach religion and throw the dirt of professors’ sins on the face of profession itself. They say frogs will cease croaking when a light is brought near them; the light of a holy conversation hangs, as it were, a padlock on profane lips. (W. Gurnall.) Leviticus 19:3 Ye shall fear . . . mother . . . father.Maternal rule This is a remarkable command, given by God to Moses. Not for the matter of it, for it is the same in substance with the fifth in the Decalogue. But as differing from that and other parallel passages, it is remarkable on two accounts. In those the father is always put first. It is, “ Honour thy father and thy mother.” “ He that smiteth his father and his mother, shall surely be put to death.” “ My son, hear the instruction of thy father, and forsake not the law of thy mother.” “ Hearken unto thy father that begat thee, and despise not thy mother when she is old.” “ Honour thy father and thy mother, which is the first commandment with promise.” But here, mother is put first--“ Ye shall fear every man his mother and his father.” Then again, the word “ fear” --“ Thou shalt fear thy mother and thy father,” occurs in no other passage. There must be a meaning, both in the word “ fear,” and the singular collocation of the sentence. And what is it? Fathers are in general wont to govern their children more by authority, and mothers by love. Hence they are more afraid of offending their fathers than their mothers. This is especially the case with boys, about the time when they enter their teens. For three or four years they are more impatient of restraint than ever before or after. They are then apt to think they know much more than their mothers, and are quite capable of governing themselves. To guard against this undervaluing of their mother’ s authority seems to have been the special design of the command in question. “ Ye shall fear every man his mother” --detracting nothing from the father’ s authority; hut putting the mother’ s in the foreground, because there is danger of its being despised or overlooked. The word “ fear,” in this case, is not quite synonymous with “ honour,” in the fifth commandment. It has rather more intensity of meaning, if it is not more imperative. There is more of awe in fear, if not more of reverence. God intended to put both parents on the same level. Both are to be feared alike. And this purity of governmental control carries along with it corresponding obligations. Mothers must not shrink from exercising the authority with which God has clothed them, to “ train Up their children in the way in which they should go,” however crossing it may sometimes be to their parental yearning. Let them rule by love as much as they can. The more the better. But restraint, by coercion, where nothing else will do, is one of the highest forms in which parental love is manifested. It would be wrong, it would be cruel to withhold it from the wayward child. Thousands upon thousands have been greatly wronged, if not ruined, by overweening motherly indulgence. The surest way ultimately to win that undying filial love, “ which casteth out fear,” is to restrain and govern the boy just at the age when he is most restive under parental control. Woe to the child that breaks away from the authority which God has ordained. Evil is as surely before him as the going down of the sun (Proverbs 30:17). (Dr. Humphrey.)Ungrateful children rebuked by birds The birds can teach ungrateful children their duty towards aged parents. It is an old tradition with regard to storks, says Mr. Morris in his “ British Birds,” that they take care of and nourish their parents when they are too old to take care of themselves, from whence the Greek word “ pelargicos,” signifying the duty of children to take care of their parents; and “ pelargicoi nomoi,” signifying the laws relating to that duty, both derived from the Greek word for a stork; “ Pelargos,” from pelas, black; and “ argos,” white, alluding to the prevailing colours of the stork. (Scientific Illustrations.)A son’ s devotion to his mother I remember just now a young man whom the Lord has blessed on account of the love he has shown his mother. Many years ago when her husband died, she was walking the streets of Glasgow in sore distress, her heart being, as it were, in the grave with her husband. She was utterly heedless of the great crowd, and almost forgetful of the kindly little boy, then only three and a half years old, who was walking by her side. He reminded her that he was there by pulling her hand earnestly, and when she looked down to him, he said, “ Mother, don’ t cry!” --for he saw the tears were stealing down her cheeks--“ I will be the father,” and the whole soul of the child was in his face. As he spoke those words the warmth of summer and the life of the spring-time of joy came again into the mother’ s heart. God spared him to fulfil his promise, and to receive the blessing that is annexed to the fifth commandment, and I am glad he is living to-day a prosperous and honourable merchant. It is some years-since I joined him in laying his mother’ s honoured head in the grave. Shortly before she died she was able, beautifully and lovingly, to testify that her son had amply redeemed the promise of his childhood, that what his father would have been, had he been spared, her son had successfully tried to be to her. (J. G. Cunningham.)Respect for a mother Men who have risen from humble life to wealth and high social rank have often been ashamed of their parents, and shown them little attention or respect. Such treatment indicates a vulgar mind. True nobility follows a different method. Richard Hurd, an eminent bishop of the Church of England at the close of the last century, was a man of courtly manners, of great learning, who moved with distinction in the best society in the kingdom. George III. pronounced him “ the most naturally polite man he had ever known.” He, however, never failed to show the utmost respect for his mother, a farmer’ s wife, of no education, but of sterling character. When he entertained large companies at the Episcopal Palace, he led her with a stately courtesy to the head of the table, and paid her the greatest deference. The high-born families who sat at his table reverenced his conduct, so becoming to a son and a gentleman. (New Orleans Democrat.)Sacred to the memory of a mother “ I want,” said the late Emperor of Germany, the last but one, the great William, “ I want a lamp such as Such-and-so has,” naming some distinguished member of the Court. The lamp was provided according to the very pattern, but his Majesty complained, on returning to his study after withdrawment, that he could not bear the savour of the room; the lamp was emitting smoke, and it was altogether intolerable, One of the secondary servants knew the reason, but dare not name it to his Majesty. One of the higher servants learned the cause and brought it under his Majesty’ s attention. “ It is because your Majesty turns down the light when you leave the study that occasions the emission of smoke and vapours, and if you will cease to do that all will be well.” “ Ah,” said the sweet old patriarch of his nation, “ I know how that is. I learned that in the days of our poverty. After the battle of Jena we were very poor, and my mother never allowed us to leave the room at night without turning down the light, and I continue to turn down the light in memory of my mother.” A beautiful example, a tender domestic story that. Here is a man who could have had a thousand lamps, yet in memory of the days of his poverty, when his mother taught him the uses of money, he kept turning down the light, saying, “ Sacred to the memory of my mother.” (J. Parker, D. D.)And keep My Sabbaths.--The Sabbath kept During the latter part of his life General Jackson was in the habit of coming down to New Orleans to see his old friends and comrades in arms and participate in the celebration of the glorious 8th of January. It happened on one of these visits that the 8th occurred on Sunday. General Plauche called upon the old hero and requested him to accompany the military to the battle-ground on the anniversary of the great day. “ I am going to church to-morrow,” mildly observed the General. The military preparations for the celebration went on, and on Sunday morning at ten o’ clock General Plauche called at the St. Charles and informed General Jackson that the military and civic processions were ready to accompany him to the scene of his glory. “ General Plauche,” responded old Hickory, turning upon him the glance of his kindling eye, “ I told you I was going to church to-day.” General Plauche withdrew, muttering to himself, “ I might have known better.” The celebration was postponed till the next day. Leviticus 19:4 Turn ye not unto idols.Folly of idolatry A Chinese wife was one day seen by a missionary to enter a temple. In her hands were some humble offerings, such as a twig, or rice, for propitiating the poor, blind deity. There he stood, some forty feet high, blackened and begrimed with the smoke of incense for hundreds of years. She presented her petition; she called upon the idol to protect and return in safety her husband, then on the sea in a storm. A few weeks after the missionary was there, and saw the same female enter the temple in a rage. She stood before the grim idol and cursed it for being so blind, so deaf, so helpless, as to let her husband perish! Yes, the wailing widow of heathen life only echoed the sad complaints of millions in Christian lands. They found their hopes and build their plans on just such baseless, blind, deaf gods as this humble dweller in darkness. The worldling ever prays to a god that is deaf and blind I (VanDoren, D. D.) Leviticus 19:9-10 Thou shalt not wholly reap the corners of thy field.A sermon to gleaners The subject of gleaning in the fields may appear to some to be a very lowly one, and an address delivered exclusively to those who have been engaged in it, unnecessary: but a little reflection will suffice to remove such objections, if they ever existed in the mind of any person. Gleaning is not a humbler employment than that of a fisherman, and if the Lord turned the latter so as to convey instruction to His followers, there is no reason why the former should be beneath the notice of His ministers, in their efforts to reach the consciences of men. The custom of gleaning in the fields is very ancient. It is probable that it prevailed in the land of Canaan long before it was taken possession of by the children of Israel, and it is not unlikely that they found it there and adopted the practice. The nations who dwelt in this land were so wicked and abandoned that they were marked for destruction by the sword of Israel and of God. Their fields were fertile far beyond any fertility which now exists, as it was not an uncommon thing for grain to be reaped a hundred times beyond what was sown. The vines were so fruitful and the clusters were so large that the two men who went out as spies from the camp of the Israelites at Kadesh-Barnea, returned from the valley of Eschol carrying one bunch of grapes on a staff upon their shoulders as a specimen of what they saw growing in the vineyards. The gleaning of such fields and of such vineyards must have afforded no insignificant reward. When the Jews obtained possession of the land, after they had driven out the nations which were before them, God recognised gleaning in the Mosaic Law, and laid down rules for its regulation. The text which I have chosen from the nineteenth chapter of Leviticus contains part of this law; the rest will be found in Deuteronomy 24:1-22. God sanctioned the practice, and commanded that some grain and olives and grapes should be left to be gleaned by the poor, the stranger, the fatherless, and the widow, and thus He required the Jews to pay to those who are more immediately depending for support on His bounty, a sort of tribute in acknowledgment of the tenure under which they held their land. The Jews paid no rent, because God Himself was the owner, having given it to them without price or reward; and when He commanded them to leave something for the poor gleaners in harvest, He did so that He might be able to bless His people in all the work of their hands. The reason why the Almighty sanctioned the practice of gleaning is very similar to this notion. He commanded His people to allow their fields to be gleaned, that they might always be kept in remembrance that they had been bondmen in Egypt. The recollection of this slavery was also preserved among them by the Sabbath, and by the command to do strict justice between man and man, as if the Almighty intended that the people, after they had attained to national power and prosperity, should be continually reminded of “ the rock from whence they were hewn, and of the hole of the pit from whence they were digged.” The sight of poor persons gleaning in the fields always reminded the Jews that they had been in slavery in Egypt, and that like them they had been depending upon others for a hard and uncertain living. In’ fact, both the gleaners and the owners of the fields had been bondmen, and both were alike the receivers of God’ s bounty, although in different ways and in different degrees. More than three thousand years have rolled past since this law was enacted, but the principle which it contains is just as applicable to gleaners now as it was then. The poor Jew, gleaning in the fields of his rich brethren, had been a slave, but after he got into the Promised Land he became free; and exactly so, every gleaner who now searches in the fields of the farmers for heads of grain is free. I mean to tell you that you are politically free, and that you do not owe obedience to any master, except you bind yourselves to serve him for some payment. You were never slaves, as the Jews had been in Egypt, when they were forced to serve in a cruel bondage. But, let me ask you, are you really free? When you were gleaning in the fields this harvest, could you say with truth that you had once been slaves, but that you were now free? A person gleaning in the fields in harvest may be free, but she is a slave, bound hand and foot, if sin have the dominion over her. A woman gathering heads of grain in the fields may be free, but she is a slave if she spend her hard-won earnings in the public-house, drinking out of the cup which cheers, but swallowing along with the drink liquid fire and death. That gleaner is free who goes out and comes in without any to forbid, but she is a slave to the custom of gleaning, which is otherwise lawful, if, for the sake of the trifle which she may obtain in this way, she neglects her children, her husband, and her home. Every gleaner is as free as the air of heaven, but they are all slaves to their own passions if they are unable to agree together in the same field, and begin to use abusive language, to quarrel about rights which have no existence, except in the goodwill of the farmer, exhibiting scenes which could only find a parallel in the fields of the degraded Canaanites before they were driven out by the Jews. There is not a gleaner in the land who is not absolutely free, but every one of them is bound in fetters far stronger than fetters of iron or of brass, if, with this privilege of gleaning in another man’ s fields at their command, they have thankless hearts, and entertain no gratitude to God for His mercy, nor to the farmers for their benevolence. This brings me in natural consequence to speak about the persons on whose behalf God made the law about gleaning. They are the poor, the stranger, the fatherless, and the widow. I do not know whether those who go out to glean in the fields in these days could be arranged into these four classes; but they at least furnish a guide as to the persons to whom the Almighty especially extends His care. He told His people that the poor should never cease out of the land, therefore He commanded them, saying, “ Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy land.” The poor are the objects of God’ s special protection, as long as they lead lives of holiness and humility, contented with their lot, and confident in the mercy of Heaven. If they are profligate and ungodly, dishonest and discontented, idle and careless, not one of the promises in Scripture will apply to them any more than they do to any of God’ s open and avowed enemies.2. The next class of persons who were permitted to glean in the fields were strangers, from whatever country they might have come, as was Ruth, who was a daughter of Moab. God also made provision for them, knowing how unhappy is the lot of that man who is an exile from his native land. He commanded His people not on any account to do them an injury: “ Thou shalt neither vex a stranger nor oppress him, for ye were strangers in the land of Egypt.” God by His providence watches over strangers, and never fails to reward those who help them, whether by allowing them to glean in the fields in harvest-time, or in any other manner. 3. The next class who were allowed to glean were the fatherless, whose parent was dead. If the Jew drove off from his fields in harvest a poor fatherless child, who wanted to glean some heads of corn, I have no doubt that he was guilty of a sin and a crime. There is no obligation upon any Christian man to allow such a one to search over his fields at this season of the year, but when he does permit the fatherless to glean up what the reapers have left behind, I make no doubt that he does that which is pleasing in the sight of God, and he will be able to understand, from the description of the judgment in the twenty-fifth chapter of St. Matthew, that the reward will far outbalance the kindness. 4. The only other class whom God allowed to be gleaners were widows. Like the poor, the stranger, and the fatherless, God always remembers them. Let them always remember, that, whether they may be in a cornfield among other gleaners, like Ruth in the field of Boaz, or, like the woman of Sidon, alone in a cottage with scarce enough food to eat, or, like the widow of Nain, following in tears an only son to the grave, God watches over them, and commands His angels to give them an invisible but effectual protection. There is little more to be said on this subject of gleaning, beyond one other consideration, which we shall do well to lay seriously to heart. We reflected upon the great harvest of men, which is to be gathered in by the angelic reapers at the end of this dispensation. That will be a harvest after which there will be no gleaning. (O. B. Courtenay, M. A.)Harvest gleanings How notable are the provisions made in the Mosaic Law for the poor.1. The Sabbatical year (Exodus 23:10-11; cf. Deuteronomy 15:12; Deuteronomy 15:15). 2. The equalisation of the atonement money for poor and rich, thus establishing the value of the poor as equal to the rich (Exodus 30:12). 3. The same minute directions for the poor man’ s offerings, showing God’ s equal interest in his sacrifice (chap. 2. &c.)4. And here the command that the harvest and vintage gleanings should be left (Leviticus 19:9-10). Notice-- I. That the humane laws of modern times, respecting gleaning privileges, are all based upon this Mosaic command. Everywhere there is a popular feeling that the farmer should allow, and was not entitled to prevent the poor from gathering what the reaper left behind. In England the custom of gleaning had very nearly passed into a legal right, for there is an extra judicial dictum of Lord Hall, in which he says that those who enter a field for this purpose are not guilty of trespass; and Blackstone (3:12) seems to adopt his opinion. But that has since been twice tried, and decided in the negative in the Court of Common Pleas; the Court finding it to be a practice incompatible with the exclusive enjoyment of property, and productive of vagrancy and many mischievous consequences. “ It is still, however, the custom all over England to allow the poor to glean, at least after the harvest is carried” (Chambers). II. That a benevolent helpfulness in respect of the poor is a special obligation of those who enjoy plenty.1. With God in thought the rich will spare of their abundance that the poor may be fed. You owe all to Him, especially in harvest; and, therefore, share with the needy His gifts to you. 2. Amid harvest rejoicings, gratitude should incite to generosity. “ As ye have received, give!” Seek occasion to gladden others--those in need. God is lavish; let your “ hands be open” also (Psalms 145:16). 3. Kindness to the poor has especial assurances of Divine approval (Psalms 9:18; Psalms 12:5). III. That this generous consideration for the poor is a token of god’ s regard for the lowly.1. Their maintenance engaged the Divine attention. For them “ the corner” of the field was claimed from the reapers, and to them was assigned the right to clear the ground. It was their part in the national soil, the poor had this heritage in the land. And God enjoins on His Church now to “ care for the poor.” They are Christ’ s bequeathment to His disciples. “ The poor always ye have with you.” 2. Their salvation is prominently sought in the gospel. “ To the poor the gospel is preached.” And “ God hath chosen the poor rich in faith.” He who showed concern for their physical supply and maintenance, as emphatically manifests His desire that they be “ blessed with all spiritual blessings” in Christ. Therefore-- (1) The poor should cherish a grateful and trustful hope in their God. (2) They should value the high mercies of redemption in Christ beyond all the kindnesses of His providence. For the favours of providence only affect them temporally, but “ the riches of His grace” are of eternal consequence. (3) Let none, because of lowliness or poverty, despond of God’ s favour. All His regulations prove that “ He careth for you.” Look unto Him with assurance. (W. H. Jellie.)A margin for the benefit of the poor I think one of the most beautiful traits in the provision and economy of God in the Old Testament Scriptures is the constant reference to the poor. The permanency of the rich and the poor is what Christ Himself has declared; there will be rich and poor as long as this dispensation lasts, and any attempt to break down the distinction entails calamity on the nation that makes it. The distinction does exist, and will exist as long as men live and intellectual energies differ in degree--for the fact is, men are not all equal, they may talk as they will that all men are equal. In one sense, before God, all men are equal; but in another respect they are not. One man has more physical energy or more mental energy than another. One man has more skill than another, one man more activity than another; and several things are constantly keeping up that broad and palpable distinction between them that have and them that have not. But just as the Israelite reaper left some ears of corn for the poor and for the stranger, so you, in estimating your labours, which are to you for all practical purposes your cornfields, in arranging your profits, your gains, your losses, ought to have a balance or a margin for the benefit of the poor, the destitute, and the needy. God especially blessed a nation that took care of the poor; and God still provides for and pronounces blessed those that consider the poor. I know that what are called “ poor’ s rates” are extremely objectionable, because, when you pay your poor’ s rates you give a tax, and when the poor get in the workhouse, the bread that it buys they take as a right, and the consequence is, all benevolence on your part is quenched, and all gratitude on the part of the poor is ruined also. But then, such is the hardness of the human heart in so many cases, that a wise and merciful Government is bound to make the law, and to compel that as a right which many would much rather give as the act of benevolence and kindness. But because you do pay poor’ s rates you still must leave a margin to give something; for those rates are not yet intolerable, and on all occasions we should be delighted that we have an opportunity of making the heart of the widow rejoice and the orphan sing for joy. (J. Cumming, D. D.) Leviticus 19:11 Ye shall not steal.Stealing discouraged The illustrious Joseph Priestley tells us in his Memoir that he was influenced in his very earliest life by an act of his mother, who died when he was seven years old. He had returned from visiting his cousins, and had brought home a pin. “ Where did you get that pin from, Joseph?” said his mother. “ I brought it from my cousins’ .” “ Then,” she said, “ it is not yours--take it back” ; and he was gently and lovingly, yet firmly, made to take it back. So great was the impression made on his mind that afterwards not the smallest detail of wrong could he ever think of without being influenced by the recollection of that simple admonition. Such is the influence upon the young life of all that it sees. It is the tabula rasa on which you write your words and thoughts in the deeds that are yet to come. (Dr. Richardson.)Neither lie one to another. Discredit gained by falsehood When Aristotle was asked what a man could gain by telling a falsehood, he replied, “ Never to be credited when he tells the truth.” Truth-telling I remember some years ago, when living in a country town in Kent, the superintendent of our Sunday School saying: “ We are to have an address this afternoon. Mr. Waters has asked to say a few words to us.” True to hit promise he soon came into the chapel, and all eyes were on him. “ My dear teachers, you often think you labour in vain, but it is not so; I want to encourage you this afternoon. This last week I have met with two circumstances which have pleased me much. One day I was in my shop, when a stone came through the window. I went to the door; there were a good many boys in the road; I called out, ‘ Who broke my window?’ No answer. I then asked several of them, but all said, ‘ No, not me.’ Just then a little lad stepped up and said, ‘ I am very sorry, sir, but I did it.’ ‘ But how is it, my lad, that you own to it? Come in and tell me.’ ‘ Sir, I go to the Sunday School, and I can’ t tell a lie.’ Well done, John Rolfe, I have come here this afternoon to give you a shilling--not for breaking my window, no, no, but for speaking the truth, and practising what you hear.” (Mrs. Spurgeon.)Truth a handle to lying A lie always needs a truth for a handle to it, else the hand would cut itself which sought to drive it home upon another. The worst lies, therefore, are those whose blade is false, but whose handle is true. (H. W. Beecher.)Prolific lying One sin entertained fetcheth in another; a lie especially, which being a tinkerly, blushful sin, is either denied by the liar, who is ashamed to be taken with it, or else covered by another and another lie, as we see in Jacob, who, being once over shoes will be over boots too but he will persuade his father that he is his very son Esau. (J. Trapp.) Leviticus 19:12 Ye shall not swear by My name falsely.False swearing All nations have severely punished perjury. The Egyptians with dentil or mutilation; the Greeks with heavy fines and ultimate loss of all civil rights; the Romans visited it with the penalty of death. These ancient nations all held that the gods were especially incensed by this crime, and that a Divine Nemesis pursued the perjurer. I. What swearing by God’ s name entails.1. Acknowledgment of His Omniscience. It calls Him to witness, and imprecates Him as the avenger of falsehood. 2. Acknowledgment of His righteousness. He is to be the umpire and arbitrator. We call in as a witness to our fidelity only such a one as is himself faithful and true, and will act a right part. Such is God. Man’ s use of His name is an appeal to the certainty that He will judge aright. II. What perjury in god’ s name entails.1. An insolent affront upon God’ s character. It is infamy, daring insolence, the degradation of His most holy name for unholy ends. It invokes Him to act as a witness that a lie is true. Yet He loathes falsity. It is defiant trifling, an affront to the God of truth. It “ profanes His name.” 2. A certain visitation of judgment. He “ will not hold him guiltless that taketh His name in vain” (Exodus 20:7). Certainly, therefore, He will punish lying and profanity. Having been called in as a witness to a lie, He will prove that He witnessed it. Thus to insult His love of truth and defy His power to vindicate it, and trail the purity of His character in the mire--before whom the very angels veil their faces as they adore Him--will ensure a just requital (Hebrews 10:30). And “ there shall in no wise enter the heavenly city any who loveth and maketh a lie” (Revelation 21:27). (W. H. Jellie.)Perjury I. What perjury is, and how many ways it is committed.1. Perjury is a swearing by God’ s name falsely, a calling God to witness for the confirmation of a lie. 2. It is committed several ways. (1) When men do assert and testify upon oath a thing to be true which they know to be false. (2) When men do assert and testify upon oath a thing to be true of the truth of which they are not fully assured. (3) They that promise upon oath, what they intended not to perform, or are unresolved and indifferent whether they shall perform it or not. These are, ipso facto, guilty of perjury, because they swear by God’ s name falsely; they call God to witness and to vouch for the truth and sincerity of their promise, when the intention of their minds does not concur with the wools of their mouths. (4) They also are guilty of perjury that having promised upon oath sincerely and with an honest intention do yet afterwards fall off and renounce the obligation, do not faithfully and resolvedly endeavour and take care to fulfil their word, do act contrary to their oath when a just occasion requires and calls for the performance of their promise or sworn duty. (5) They are involved in the guilt of perjury who against, or without the consent of the Supreme Power, do frame and impose upon others, or take themselves new oaths contrary to, and destructive of, their former obligations. (6) They are guilty of perjury who make use of tricks and cheats and subtle artifices to evade and elude the obligation of their oaths, who will not understand the words of an oath in their assertions or promises, according to the plain and common acceptation of them, but by fastening a secret sense of their own upon some ambiguous terms, or by some reserves, or exceptions, or additions within their minds, do not quite alter the meaning of the words, and thereby intend neither to be obliged to speak truth nor perform their promises. II. The heinousness of this sin of perjury.1. It is an affront to God, and to all those glorious attributes that shine forth and display themselves in the government of the world. 2. It is also most injurious and mischievous to man. (1) In his private capacity. Life, liberty, reputation, estate are all at the mercy of the perjurer. (2) To conversation and commerce. All our dealings, and trades, and contracts, and friendships are grounded upon and managed by the faith and assurance that we give and take of the sincerity of our minds and purposes, expressed by our words, and in great concerns confirmed by our oaths. (3) As to government and the consequents of it--peace and order, and just liberty--there is nothing but perjury can destroy it and deprive us of them. Nothing but perjury can carry on faction and begin a rebellion. Nothing but the highest profanation of God’ s name can ruin the monarchy. (4) Perjury is injurious to public justice. III. The occasions of, or temptations to this sin.1. Atheism. A denying of God and Providence. This indeed were a rational account of, and excuse for, perjury, if atheism itself were rational. An atheist should he swear falsely every hour, upon every occasion, would do like an atheist, and act consistently to his principles. For what should hinder him from complying with our forms and customs of calling of God to witness when it is for his advantage? He knows of no God to come at his call to look on and be a witness of his words, and the searcher of his heart. He believes no judgment to come, no future state. 2. Lying, and treachery, and customary swearing. These things do qualify and dispose a man to forswear himself upon any convenience or temptation. Because hereby men throw off that reverence and respect to religion, that fear of God’ s power and justice, which would restrain them. 3. To these I might add the usual occasions and common temptations to this sin. Such are poverty and necessity; covetousness, and hope of reward; also fear, whether of shame or of punishment, or of both. In some, ambition and popularity, a desire and thirst after honour and greatness. In others, or perhaps in the same, revenge and malice; or else favour, affection and partiality. Or, lastly, faction, sedition, and designs against the government. As to all of which it may be enough to remark, that when these furious passions and violent desires are able to overmaster and run down the fear of God, and the reverence of an oath in the hearts of men, then is perjury the most easy and compendious, the most secure, the most proper way to relieve their wants, or satisfy their covetous desires, or to rid them of their fears, or to gratify their ambition, or to pleasure their friends, or despatch their enemies, or to compass and complete their seditious designs. IV. The punishments of perjury, and these are severe and dreadful in proportion to the guilt of this great sin. It is a good rule. Men ought to weigh well the damages and mischievous consequences of their false-witnessing and perfidiousness, not to others only, but to themselves; that if conscience and the sense of their duty cannot prevail with them, they may be restrained by the fear of suffering. (John Allen, M. A.)Of the nature and manner of an oath, and when to be taken 1. An oath is a constant and serious asseveration of the truth of a thing, whereunto the Divine Majesty is called to witness. 2. The use of an oath is common to God, who sweareth by Himself, having not a greater to swear by, to angels and to men. 3. Things affirmed by oath are either uncertain in themselves--as to swear touching things to come; or are certain, but seem uncertain to us, and therefore an oath is required; or they are not only certain but necessary, as are all God’ s promises, which depend upon His immutable word, yet in regard of our weakness are confirmed by the Lord’ s oath. 4. As God is the author and institutor of an oath, so His name only is to be used therein, because He alone knows the heart, is everywhere present to hear, and of omnipotent power, able to take revenge both of soul and body. 5. Three things are to be considered in a lawful oath--the necessity, the truth, and the manner. (A Willet, D. D.)The nature and obligation of an oath; the guilt and danger of perjury The necessity of oaths is almost universally admitted among men. It arises out of the unavoidable condition of human affairs, and is so essential to the peace and order of society that they could scarcely subsist without it. It is not only in places of trust, and in cases of evidence, that it is necessary to have recourse to this sacred obligation. It is frequently requisite, for the final decision of disputes, to refer to the oath of one of the parties. Not that an oath is always a true and infallible decision; but it is the highest credit which a human being can give to his own declaration; it is the utmost security which a man can give to the public in doubtful cases; it is the last effort of truth and confidence among mankind. After this we can go no farther; for if the religion of an oath will not oblige a man to speak the truth, there is nothing which will oblige him. It must rest till that awful day of retribution come, when God will bring to light the hidden things of darkness, and judge the secrets of men’ s hearts by Christ Jesus. One would be almost tempted to conclude that no man who believes in a future state could be guilty of false swearing. But there is no arguing against fact, and fact is decidedly against this conclusion. The generality of men who swear falsely, do it either to procure some worldly advantage, or to save themselves from some necessary expense; and there have been some so abandoned as to take the wages of iniquity, and to sell themselves to prostitute the name of God. What is the reason that these temptations prevail, and drive men to this wickedness and sin against God? It is either because they are ignorant or inconsiderate. If men distinctly understood the force of this sacred obligation, and considered the guilt and danger of violating it, there is scarcely any earthly consideration which could tempt them to perjury. I. There are two lights in which an oath principally regards God, that of an omniscient witness, and that of a righteous judge. So help me God, is one of the ordinary expressions in it. So protect me from evil, or abandon me to misery, as I now use Thy name to support truth or to cover falsehood. So help in the hour of solemn devotion, when Thou hearest the prayer of the upright man, and rejectest him who has sworn deceitfully. So help me amidst the dangers and evils of life, through which I have to pass, and from which no man can deliver me. So help me in the awful hour of dissolution, when I must walk through the valley of the shadow of death, when all human help is vain, and our only hope is in God. To swear falsely is to renounce that hope, and to forfeit all title to the Divine protection. II. Such is the nature of an oath; and from this account it will be easy to ascertain the guilt of false swearing, which was the second thing we proposed to consider. In whatever light you view perjury, whether in respect of God or man, you will find it to be a sin of the most enormous nature. Consider the impiety of it towards God, and it will appear to be the grossest indignity which man can offer to his Maker.1. It is not a sin of ignorance or infirmity, into which he may fall through the weakness of human nature. It is a presumptuous transgression against God. The guilt of perjury is deliberate, which is one of the greatest aggravations of sin. Other sins generally proceed from a forgetfulness of God, a want of due sense of His presence; but to swear falsely by the name of God is at once to remember God and to disobey Him. Other sins are nothing more than acts of disobedience to God; but perjury is much more than disobedience, it is a direct insult offered to the Supreme Being. To call solemnly on God to witness a falsehood, in order to cover our own guilt, and to impose on the ignorance of mankind--what does it imply? It is to invoke the Supreme Being to be present at an unrighteous action; it is to summon in the Almighty to be a spectator of wickedness. Awful as this is, it is not the worst. To call on God to countenance falsehood, and to sanction a lie by His sacred name, contains a still grosser impiety, which I shudder to mention. It is an attempt to draw God Himself into sin, to make the great Creator a party in vice, to make the Holy One and the Just an accomplice in villainy. 2. The guilt of perjury farther appears from its effect on society-. It is not only an act of the grossest indignity to God, but of the greatest injury to mankind. There are some individuals who suffer by every act of false swearing. Consider what loss of property, what hurt of character, or what vexation and distress of mind it frequently brings on an innocent man. Ask the person who has suffered by perjury, and he will describe, from his feelings, what a heinous crime it is. Put yourself in his place, enter into his feelings, listen to the language of your own heart, and you will see clearly the guilt of false swearing. But the mischievous effects of perjury are not confined to the persons who more immediately suffer by it. It is of much more extensive influence; it militates against mankind in general; it is an act of treason against human society. It is an attempt to subvert the foundation of public order, and of private security. It is an attempt to defeat the last method which the wisdom of man has devised in order to maintain the peace and order of society, and to decide doubtful matters. The man who can be guilty of this sin, must be void of all reverence for his Sinker, and of all regard for the interests of his fellow creatures. He is not only a reprobate in the sight of God, but also a traitor against mankind. III. Need I now proceed to the last head of discourse, to point out the danger of false swearing? A vice of so uncommon a magnitude, every man’ s conscience must tell him, deserves to be punished both by God and man. Among all nations with which we are acquainted, false swearing has been punished as a triune which strikes at the root of society; and in many places of the world the perjurer, as well as the murderer, has been thought worthy of death. But though the perjurer should escape the scourge of the law, there is another punishment from men which generally awaits him. He forfeits his character, the most precious thing in the world, and is consigned to infamy. But what are all the punishments from men in comparison of the judgments of God, which await the perjurer? This is a degree of guilt which God will certainly punish with more than ordinary vengeance. I will come near to you in judgment, says God Himself by the prophet., and be a swift witness against the swearer. The curse, says another inspired writer, goeth over the face of the whole earth; and God shall bring it forth, and it shall enter into the house of him that sweareth falsely by the name of God, and shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. It shall remain in the midst of his house, and shall consume it. But the external judgments of God are not the only punishment to which the perjurer becomes liable. He destroys the foundation of the peace of his own mind, and exposes himself to the greatest of all terrors, to the dread of the great Creator. But what are all the sufferings of this life in comparison to that of everlasting misery which awaits the false swearer in the life to come? With what tremblings of heart, with what confusion of face, will he appear before the Judge of all the earth, whose authority he contain, el, and whose name he prostituted? The whole scene of his iniquity will then be disclosed, in the presence of an assembled world, in the presence of Christ and the holy angels. He must then lie down in shame and everlasting contempt. (Andrew Donnan.)Neither shalt thou profane the name of thy God. Against profaning the name of God I. The signification of the terms. II. The nature of the several vices included in this prohibition.1. The highest and most presumptuous degree is perjury; when a man solemnly calls God to witness to the truth of that which he either knows to be false or does not know to be true. 2. The next degree is that indecent, as well as wicked, custom of rash swearing in common conversation. (1) Of which sin the first aggravation is, that they who are guilty of it are in perpetual danger of the crime of perjury. For he who uses himself to swear habitually will never attend carefully that what he swears to be true. (2) But if the danger of perjury could certainly be avoided (as it never can be by habitual swearers), yet to call upon God perpetually as a witness to trivial matters, is manifest want of reverence and want of a just sense of God and religion. And this fault is the more inexcusable because there cannot here be pretended, as in most other vices, any natural temptation. 3. Scoffing, blaspheming, or speaking reproachfully of religion. This is what the Psalmist reckons in the highest degree of sins, where he distinguishes offenders into three several ranks (Psalms 1:1). 4. Careless and inconsiderate vows. When the matter of them is unjust, as in the case of the Corban among the Jews, who hypocritically dedicated that to the service of God and for the use of the Temple, which they ought to have employed in relieving the necessities of their destitute parents (Mark 7:2). Or when the matter of a vow is impossible or unreasonable, or the thing vowed be unprofitable and of no tendency to promote true religion, or the manner of making the vow be rash and irreligious. 5. Too frequent familiar and irreverent mention of God in ordinary conversation, without an habitual sense and just awe of Him upon our minds; men are very apt to run into some degree of the fault forbidden here. III. The argument brought to enforce the prohibition. “ I am the Lord.” The Lord, that is, he whose sovereignty and supreme dominion or authority over us gives Him a right to demand, and whose continual mercy and goodness towards us gives Him reason to expect that we should, in an equal sense both of duty and gratitude, pay all possible obedience to Him. The Lord, who made and governs all things, whose power is irresistible, and His kingdom infinite and eternal, who will not be mocked, nor hold them guiltless that take His name in vain. Will not hold them guiltless; that is, will certainly and severely punish them. (S. Clarke, D. D.)On profaning the name of God I. An oath is an appeal to the supreme being, as Judge of the truth of what we assert, whose omniscience knows the secrets of our hearts, knows whether what we declare be correspondent or not to the conviction of our minds, and whose justice will accordingly either favour or be avenged of us; it is the submitting to God, the invisible Judge, and imploring His protection, or imprecating His vengeance, according to the truth or falsehood of what we affirm. II. Let us next observe what it is to profane the name of God.1. This is done when we use it without due consideration and reverence, or when we use it in an unlawful action. We are directed to sanctify the Lord our God, i.e., to form such holy conceptions of His great and adorable nature as may lead us to a suitable return of reverential homage. And yet how common is it, on the most slight and unimportant occasions, to hear men utter inconsiderately the name of God when neither the subject of their thoughts is so weighty, nor the temper of their minds so serious, as to justify the use of it. 2. But further, the name of God is in a peculiar manner profaned when we invoke His presence to an unlawful action, and summon Him, as it were, to be a spectator of our guilt. This is a sin of more than common magnitude; it is an open defiance to the power and justice of the Almighty, and an insult on almost all the perfections of the Divine nature. III. I proceed to offer some considerations on the guilt of habitually profaning the name of God in conversation. No one instructed in the first rudiments of religion can be ignorant of the flagitious nature of this sin (Exodus 20:7). In the New Testament our Saviour says, “ Swear not at all.” And by the vehemence expressed by St. James we may reasonably judge that he considered this sin of habitually profaning the name of God as a sin of no small weight. “ Above all things, my brethren,” says he, “ swear not.” But why “ above all things,” if not because it is a sin in a peculiar manner hateful and offensive in the sight of God? The passionate man may plead the fire of a warm disposition; the gloomy sullenness of the morose may urge the power of an unhappy complexion; but the profaner of the name of God has no such plea. Common reason teaches us to reverence the majesty of the Supreme Being; and no corruption of our nature tempts us to profane that name which we all know it is our duty to adore. But further, besides the guilt of this practice in itself, it unhappily leads to a sin of a still more enormous magnitude--to that of perjury. This should incline all to contribute their endeavours by advice, by example, by reproof, or any other method, to suppress the common practice of profaning the name of God; since the pernicious sin of perjury, by which the character, property, or life of any person whatever may be endangered--a sin which has a tendency to destroy all mutual confidence, and to subvert all civil society--is in a great degree owing to it. I shall conclude with some short admonitions, in order to prevent the growth or continuance of this sin.1. He who would avoid the habit or custom must beware of the first step or tendency to it. It is a maxim in spiritual as well as bodily disorders, to check the first appearance of a disease, lest it should grow inveterate, and at length incurable. And, therefore, we should do well to avoid all vehemence of assertion, all violence of passion, as dangerous approaches to this sin. 2. We may observe the danger of yielding to the first impulses of passion, since even an apostle, in a short space of time, was led on from a bare denial to bitter and violent imprecations. When the mind is hurried on by the impetuosity of violent passion, oaths are often found the readiest way to discharge the heat of resentment; and the mind, not under the conduct of reason, vents a sinful passion by a more sinful execration. 3. Let us possess our minds with the most respectful and awful sentiments of the greatness and goodness and majesty of the Supreme Being. This is the most rational and effectual means to prevent us from prostituting and profaning His sacred name. Let us ever preserve an awful and reverential regard for the majesty of Heaven; let us not speak or think of God but with veneration; let the words of our mouth, as well as the meditations of our heart, be ever acceptable in His sight; let us ever consult His honour, and “ Hallowed be His name.” (G. Carr, B. A.)A just rebuke After Dr. Scudder’ s return from India, he was on a steamboat with his son, when he heard a person using profane language. Accosting him, he said, “ This boy was born and brought up in a heathen country and a land of idolatry; but in all his life he never heard a man blaspheme his Maker until now.” The man apologised and moved away ashamed. Profanity Profanity is the tribute which the devil’ s servants pay to their master as token of allegiance. (New Handbook of Illustration.) Leviticus 19:13 Thou shalt not defraud thy neighbour. Against fraud I. The purchaser is guilty of fraud when he makes use of falsehood or low cunning to diminish the value of any commodity in the estimation of its proprietor. He likewise defrauds his neighbour when he takes advantage of his ignorance to obtain anything for less than its real value; when he receives any part of his property and applies it to his own use, without being careful to make him the equitable return, at the time when he may reasonably expect it; and lastly, when he makes that wise and merciful institution of the legislature, which was only intended for the security of those whom misfortune hath rendered incapable of answering the demands of equity, a protection for extravagance and knavery.2. The seller defrauds his neighbour when he takes advantage of the ignorance or mistakes of the purchaser, or makes use of arts to impose upon his judgment. 3. The master, or he who employs labourers under him for hire, acts a dishonest part when he lays upon them burdens too heavy to be borne; when he requires harder or longer labour from them than was at first agreed upon, without making them a proportionable acknowledgment; or when he deprives them of their wages, or withholds them beyond a reasonable time. 4. The labourer, or servant, acts contrary to the rules of equity, and defrauds his neighbour when, without good reason, he quits the business he hath undertaken and leaves his master in difficulty; when he performs his engagements in a negligent and defective manner; or when he takes advantage of the confidence which his master hath placed in him, to embezzle or injure his property. I proceed to lay before you the principal argument, to guard you against all the low arts of fraud and deceit, and to enforce the observance of the strictest honour and most perfect equity in your dealings. I. And, in the first place, let it be considered that the observance of the injunction of the text is of the highest importance to the welfare of society. What would be the consequence if injustice and knavery were daily to gain ground in the world, and at last to become universally prevalent? surely nothing less than universal confusion and wretchedness. On the contrary, were all unrighteousness and deceit banished from the earth, what a long train of evils would take their flight with them I what uninterrupted peace and harmony, what perfect satisfaction and happiness would ensue! II. But it may be observed, farther, that the virtue of honesty is of essential importance to the happiness of individuals. The honest man is most secure from disappointment in business, and has the fairest prospect of success in his undertakings. It often happens that the artful and designing knave is discovered, and his schemes of iniquity are blasted, before he hath accomplished his purpose. After much care and labour, and many fears and anxieties, he may very possibly betray himself and frustrate his own designs. But the honest man pursues the plain and beaten path of diligence, prudence and integrity, till he gradually obtains a competence which he can behold with satisfaction and enjoy with pleasure. Honesty is likewise the best guard of our reputation. Let two men be in every other respect equal; if the one have the character of an upright and good man, and the other be deemed treacherous and fraudulent, it will be no difficult thing to determine which will be generally espoused, employed and assisted, and which will be treated with neglect and contempt. The honest man likewise enjoys the continual happiness of being satisfied from himself. If he enjoys an abundance of the good things of life, he hath the happiness to reflect that it is the fruit of his honest industry and the blessing of heaven. Or if he meets with disappointment and trouble, he hath this for his consolation, that “ they have not befallen him for any iniquity in his hands” ; and can triumph, if not in the success of his undertakings, in the innocence of his life. Let it be remembered, in the last place, that all injustice and fraud are highly displeasing to the Almighty, and that uprightness and honour will always be acceptable in His sight. (W. Enfield.)Unjust dealing repudiated A customer of Messrs. Thomas Adams and Co., of Nottingham, from whom they were in the habit of receiving considerable orders, requested that besides Thomas Adams and Co’ s ticket, the firm would affix the ticket of this customer, marked with a larger number of yards than was really in the piece. Pressure having been put on some of the salesmen, the thing had actually been done a few times, when it was brought under the notice of Mr. Adams. At that period trade was exceedingly bad, and orders scarce, yet, as soon as he was apprised of the facts, he holdly declared to his customer that he could be no party to a transaction so unjust, and that such misleading tickets could not again be affixed to goods going forth from his warehouse. The customer was exceedingly angry at this practical rebuke of his injustice, and withdrew all his orders immediately. After a time, however, he reopened the account on a scale as large as ever, and was content to deal with Mr. Adams on his own terms. (H. A. Page.)Sad result of an unpaid bill A wealthy banker, who is noted for his large subscriptions to charities, and for his kindly habits of private benevolence, was called on by his pastor, one evening, and asked to go with him to the help of a man who had attempted suicide. They found the man in a wretched house, in an alley not far from the banker’ s dwelling. The front room was a cobbler’ s shop; behind it, on a miserable bed, in the kitchen, lay the poor shoemaker, with a gaping gash in his throat, while his wife and children were gathered about him. “ We have been without food for days,” said the woman, when he returned. “ It is not my husband’ s fault. He is a hard-working, sober man. But he could neither get work, nor pay for that which he had done. To-day he went for the last time to collect a debt due to him by a rich family, but the gentleman was not at home. My husband was weak from fasting, and seeing us starving drove him mad. So it ended that way,” turning to the fainting, motionless figure on the bed. The banker, having fed and warmed the family, hurried home, opened his desk and took out a file of little bills. All his large debts were promptly met, but he was apt to be careless about the accounts of milk, bread, &c., because they were so petty. He found there a bill of Michael Goodlow’ s for repairing children’ s shoes, £2. Michael Goodlow was the suicide. It was the banker’ s unpaid debt which had brought these people to the verge of the grave, and driven this man to desperation, while, at the very time, the banker had given away hundreds in charity. The cobbler recovered, and will never want a friend while the banker lives, nor will a small unpaid bill ever again be found on the banker’ s table. No man has a right to be generous until his debts are paid; and the most efficient use of money is not alone in almsgiving, but to pay liberally and promptly the people whom we employ. The wages of him that is hired. Fairness to hired labourers I. Work is a just basis for an equitable claim. Therefore it should be paid for, not patronisingly, nor grudgingly, but as a due. The labourer has given you his time, strength, ability, and ingenuity; he has a right to an equivalent from you, and should not be treated ignominiously, but respectfully, in asking a just return. II. Wages cannot righteously re deferred after work is done. During a day of toil the labourer has put his capital into your service, spent his life for that period for your advantage and gain. You are to that extent his debtor; to detain his wages is to make yourself more his debtor, and delay in payment should be compensated with increment. “ Short reckonings make long friends.” III. Masters should study the position and comfort of those they employ. A poor man has no capital, wants prompt settlement; he lives day by day upon his hard earnings. His strength--expended by the day’ s toil--must be replenished for the morrow’ s work. To hold back the means for his nourishment is to rob him of the morrow’ s capital, his replenished energy. And he may have dependants in his lowly home waiting to share in the earnings of the day. Hold not back his dues “ all night until the morning,” lest your inconsiderateness inflict privation and embitter poverty (Deuteronomy 24:14-15; Jeremiah 32:13; Malachi 3:5; James 5:4). (W. H. Jellie.)God’ s consideration for hired labourers What tender care is here! The High and Mighty One that inhabiteth eternity can take knowledge of the thoughts and feelings that spring up in the heart of a poor labourer. He knows and takes into account the expectations of such an one in reference to the fruit of his day’ s toil. The wages will, naturally, be looked for. The labourer’ s heart counts upon them; the family meal depends upon them. Oh I let them not be held back. Send not the labourer home with a heavy heart, to make the heart of his wife and family heavy likewise. By all means give him that for which he has wrought, to which he has a right, and on which his heart is set. Thus does our God take notice of the very throbbings of the labourer’ s heart, and make provision for his rising expectations. Precious grace! Most tender, thoughtful, touching, condescending love! The bare contemplation of such statutes is sufficient to throw one into a flood of tenderness. Could any one read them and thoughtlessly dismiss a poor labourer, not knowing whether he and his family have wherewithal to meet the cravings of hunger? (C. H. Mackintosh.)Debt forbidden Far from defrauding, or withholding what is due to thy neighbour, thou shalt not even delay giving him what he is entitled to. This precept is directly pointed against incurring debt. Fraudulent bankruptcies, and pretexts for withholding payments, are condemned by it; but remaining in debt to any one is also pointedly condemned. “ Owe no man anything, but to love one another.” In James 5:4, this is spoken of as a sin of the last days. (A. A. Bonar). Leviticus 19:14 Thou shalt not curse the deaf.The weak protected I. The meanness of the conduct here rebuked. Dishonourable dealing, commercial sharp-practice, trading upon the defects of others, issuing delusive prospectuses to entrap the unwary, traducing our fellows behind their backs so that they cannot learn and answer the charges brought against them--all such action deserves our reprobation and avoidance. The natural ills of humanity call for commiseration and help, rather than for ridicule and maltreatment. Where weakness has been self-incurred, where ignorance is wilful, there is less need of sympathy. Let our young people be early imbued with the feeling that it is wrong to trample upon the defenceless. II. The way to guard against invasion of the rights of others. “ But shalt fear thy God.”1. Reverence for Jehovah is the best security against violation of His statutes. Remember, that to transgress is to grieve our heavenly Father, to show ourselves unmindful of His claims. 2. The omniscience of Jehovah should restrain from the commission of unfair deeds. He hears every word and sees every act, though the deaf and the blind cannot. Let not mean, cowardly performances expect to pass unnoticed, unpunished. III. The comfort the weak may derive from the knowledge that they are under the protection of god. He is seen to cherish them, to make provision for their need; He puts His strong right arm around them, shelters them under His wing. We cannot believe that His fostering care is denied to any class of the infirm, in body, mind, or spirit. (S. R. Aldridge, B. A.)Protection of the infirm Persons stricken with some defect which renders them helpless, stand under God’ s special protection; it would be heartless and impious to “ curse the deaf,” who is unaware of the attacks made upon him, which may involve calumnies, and which he is unable to rebut; and it would be cruel indeed to “ put a stumbling-block before the blind,” to whom every right-minded man should be eager to “ serve as eyes” ; a crime like the latter was publicly cursed on Mount Ebal; and in both eases the law warns the offender, “ Thou shalt fear thy God,” who hears if there is no other ear to listen, who sees if there is no other eye to see, and who, to punish thy wickedness, can strike thee with the same afflictions: hence the same menace, “ Thou shalt fear thy God,” is repeated with respect to the treatment of old and infirm men, of poor persons, of dependents, and servants. Philo inveighs vehemently against the inhumanity here forbidden, and observes that those who are guilty of it, “ would not spare even the dead, in the excess of their cruelty, but according to a common proverb, would slay the slain again.” Jewish tradition applies the second command of our verse figuratively to insidious advice or false information given to a man who is in ignorance or perplexity, whether on some question of learning or on some matter of business. The law of Man inflicts a pecuniary fine upon any one who taunts a person with being one-eyed or lame or deformed. (M. M. Kalisch, Ph. D.)No advantage to be taken of incapacity This base action of reviling or cursing a deaf person is here condemned. But that is not all; there is something more forbidden by this law; for it seems to be of a proverbial nature, and the general meaning is, Thou shalt not take the sordid advantage of a man’ s incapacity to defend himself, and hurt him either in his body, his fortunes, or his reputation. To abuse an absent person, to calumniate people in secret, to attack another’ s reputation in the dark and in disguise, to defame those who are dead, to hurt in any manner those who are unable to help and redress themselves, all this may be called, To curse the deaf. (J. Jortin, D. D.)The absent not to be slandered So did St. Augustine, that worthy father, abhor this vice, that over his table where he dined he wrote two verses, to tell all them that sat with him, if they carped at any person absent, that table was not for them, nor the guests welcome to him. (Bp. Babington.) Leviticus 19:15 In righteousness shalt thou judge thy neighbour.On judging our neighbour in righteousness To judge our neighbour in righteousness, it is our duty to consider those motives which may corrupt our judgment. When we set ourselves to reflect how far we have cultivated this species of justice, we deceive ourselves by quoting the examples of those who have become dear to us from particular circumstances; by citing the judgments we have made of friends, of kindred, of men who have embarked with us in common designs, and been actuated by the same principles. Doubtless, we are just enough in all these instances; here we feel real sorrow at the faults of others, and do all, and even more than the most righteous judges ought to do; but if we really, and faithfully, wish to fulfil this great duty, we are to examine how far we have righteously judged those to whom we never have been connected in friendship; those whom chance has separated from us by rank, and wealth; nature by talents; education by opinions; those who have been opposed to us in questions which try the passions; those from whom we have suffered disrespect, injury, and contempt. If, in the awful moments of self-judgment, we can satisfy ourselves that we never wished that calumny to be true which accorded with our warmest passions; that we have never been disappointed by that innocence which baffled our resentment, that the infirmities of our nature have rarely stifled this tenderness for the good fame of others; then, and not till then, are we entitled to conceive that we have obeyed this precept of the Scriptures, and judged our fellow creatures in righteousness. (S. Smith, M. A.)Just judgment to be administered There must be in us no affectation of kindness to the poor, any more than fawning flattery of the great. Especially in matters of judgment the judge must be impartial. The eye of God is on him; and as He is a just God, and without iniquity, He delights to see His own attributes shadowed forth in the strict integrity of an earthly judge. If these are God’ s holy principles, ah! then the misery and oppression and suffering of the lower classes will in no way serve as a reason for their acquittal at His bar, if they be found guilty. Suffering in this world is no blotting out of sin. Hence, we find at Christ’ s appearing “ the great men and the mighty men, and every bondman,” cried to the rocks, “ Fall on us, and hide us from the face of Him that sitteth on the throne” (Revelation 7:15). (A. A. Bonar.)Righteous judgment The power of the court of Areopagus at Athens was very great; and it is said to have been the first court that ever determined upon questions of life and death. It was customary to bold its sittings in the night only, and without light. The reason of this singular practice is said to have been, that the members might not be prejudiced for or against any accused person, by seeing his gestures and looks. Truth only was regarded, and no attempt to warp the opinion of the judges was permitted. (Univ. Hist.)Impartiality in judgment The Grecians placed justice betwixt Leo and Libra, thereby signifying that there must not be only courage in executing, but also indifferency in determining. The Egyptians express the same by the hieroglyphical figure of man without hands, winking with his eyes; whereby is meant an uncorrupt judge, who hath no hands to receive bribes, no eyes to behold the person of the poor, or respect the person of the rich. And before our tribunals, we commonly have the picture of a man holding a balance in one hand, and a sword in the other, signfying by the balance, just judgment; by the sword, execution of judgment. For as the balance putteth no difference between gold and lead, but giveth an equal or unequal poise to them both, not giving a greater weight to the gold for the excellency of the metal because it is gold, nor a less to the lead for the baseness of it because it is lead: so they were with an even hand to weigh the poor man’ s cause as well as the rich. But it is most notably set out by the throne of the house of David (Psalms 122:5), which was placed in the gate of the city toward the sun rising; in the gate, to signify that all which came in and out by the gate of the city might indifferently be heard, the poor as well as the rich, and might have free access and regress to and from the judgment-seat; and toward the rising of the sun, in token that their judgment should be as clear from corruption as the sun is clear in his chiefest brightness. (J. Spencer.) Leviticus 19:16 Thou shalt not go up and down as a talebearer. Talebearing and slander I. Character is in the keeping, and therefore at the mercy of acquaintances.1. Therefore supremely value each other’ s good name. 2. Jealously defend a worthy reputation. 3. Scornfully silence the unproved rumours of evils. II. Character may be ruthlessly shattered by sinister whisperings.1. For listeners are ready to entertain and repeat slander. “ Man’ s inhumanity to man!” 2. Aspersions feed on the inventiveness of malice. 3. Reputation is easily damaged. That which only a lifetime can build an hour may defame. III. Character is so precious that its traducers should be loathed.1. Dread a talebearer as a destroying pestilence. 2. He who wrongs another’ s reputation may next wrong yours. By heeding his slanders you” encourage his vile trade, and slander must find new victims! 3. Put to shame all talebearers with ruthless severity. Note--1. There is enough of woe abroad without increasing it. 2. As we need our many evils to be pitied by man and pardoned by God, let us with “ charity hide sins,” not expose them. 3. There is grace in Christ, and energy in the Holy Spirit, by which to perfect a good life and win a good name, which even enemies of religion shall be unable to defame or destroy. 4. The light of the final judgment will refute all slander, and bring every secret thing to the open gaze of the world. (W. H. Jellie.)Mischief of talebearing The carrying of a tale, and reporting what such an one said or such an one did, is the way to sow such grudges, to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms. The mischief such incendiaries do is incredible, as being indeed for the most part inevitable. And a vine or a rose-tree may as well flourish when there is a secret worm lurking and gnawing at the root of them, as the peace of those societies thrive that have such concealed plagues wrapt up in their hearts and bowels. (R. South.)Scandal rebuked One day, in the presence of a pious tanner, at Elberfield, some people were tearing their neighbours’ characters to pieces. Diedrich, the tanner, was silent. “ You say nothing,” said they. “ You see,” replied he, “ I am a little like a bankrupt. He may be engaged in a most animated conversation, but I have always remarked, when the subject turns upon bankruptcy, he is suddenly dumb. I, too, am a bankrupt; the defects you are just reproaching your neighbours with I find in myself, and that shuts my mouth.” (Pastor Krummacher.)Talebearing condemned The following is related of the late J. J. Gurney, by one who, as a child, was often of his family circle:--One night--I remember it well--I received a severe lesson on the sin of evil speaking. Severe I thought it then, and my heart rose in childish anger against him who gave it; but I had not lived long enough in this world to know how much mischief a child’ s thoughtless talk may do, and how often it happens that great talkers run off from the straight line of truth. I was talking very fast about some female relative, who did not stand very high in my esteem, and was about to speak further of her failings of temper. In a few moments my eyes caught a look of such calm and steady displeasure, that I stopped short. There was no mistaking the meaning of that dark, speaking eye; it brought the colour to my face, and confusion and shame to my heart. I was silent for a few moments, when Joseph John Gurney asked, very gravely, “ Dost thou not know any good thing to tell us of her?” I did not answer. The question was more seriously asked, “ Think; is there nothing good thou canst tell us of her?” “ Oh yes, I know some good things, certainly, but--” “ Would it not have been better, then, to relate these good things than to have told us that which must lower her in our esteem? Since there is good to relate, would it not be kinder to be silent on the evil? Charity rejoiceth not in iniquity, thou knowest.” (Great Thoughts.)The talebearer One celebrated nation of antiquity used to express this man’ s character by a very significant figure. They called a talebearer a “ seed picker.” They gave him the same name which they used for a bird which goes about everywhere picking up seeds. There are men in the world who live by their seed collecting; by going about here and there from house to house, and gathering together all the little stories which can be told or made about the neighbours who are dwelling all the time securely by them and ignorant of the calumnies by which they are assailed. Yes, the “ seed collector,” the man who goes about gathering anecdotes, great and small, about his neighbours, and retailing them again as he goes, is a common character everywhere. I wish that I could hold up the mirror to him for his own conviction. I am sure he would be ashamed, I believe he would be sorry if he saw himself faithfully pourtrayed. (Dean Vaughan.) Leviticus 19:17 Thou shalt in any wise rebuke thy brother.Am I my brother’ s keeper I. The ill-conduct of a neighbour demands a personal rebuke.1. This injunction supposes cognisance of another’ s actions. Man was made for society, and its value consists greatly in taking an affectionate interest in those about us. 2. It is often easier for a bystander to detect a fault than for the one actively concerned in the deed. Our friend may be in ignorance of his guilt, and a word of reproof may open his eyes. What we imagined way done with intent may prove to have been thoughtlessly wrought. 3. The text inculcates what is acknowledged to be a hard duty, one which most are willing to relegate to others. We may fear some cutting retort, “ Who made thee a judge over us?” We know that our neighbour’ s vanity may be wounded, and he may inflict some blow in return. Perhaps the duty is most difficult when the wrong has been perpetrated upon ourselves. Pride urges us to keep silence, and we nourish a sentiment of undeserved injury which rather flatters our conception of ourselves. Yet Jesus Christ re-enforced the law. 4. Regard for God demands the observance of the text. Every transgression is sin against Him. 5. The welfare of our neighbour requires it. II. To rebuke a neighbour is the surest method to prevent our hating him for his evil action.1. Hatred proceeds from the perception of something repugnant to our feelings, and, in the case supposed, of something that is distasteful to our moral sentiments. An outrage upon good taste is committed--a deed that is offensive to our judgment of what is congruous to the relationship and circumstances under consideration. This just resentment will be soothed by the recantation and improvement of the transgressor consequent on the reproof administered. We learn to distinguish between the sinner and the sin. 2. Our perception of wrong is clearer and more intense when the injury is done to ourselves, and the hatred threatens to become stronger. The picture is directed towards ourselves, and we get a good front view of it. It is the more necessary, therefore, to take steps to abate ensuing enmity. We shall relieve our burdened breasts by expressing our sense of the unrighteousness of our neighbour’ s behaviour, the utterance of resentment being a sentence of condemnation that satisfies to a certain extent our love of justice. Holy indignation will have been vented, and to that degree appeased. 3. On the other hand, the repression of reproof aggravates hatred. The concealment of our knowledge genders a sore that spreads till our every sight and thought of the man is one of utter dislike. By the sin of a brother we ourselves are thus betrayed into dire sin against the very purport of the Decalogue. We do not love, but hate our neighbour, and “ he that hateth his brother is a murderer.” Whereas “ if he hear thee, thou hast gained thy brother.” Thy reproof may be “ an excellent oil, which shall not break his head.” III. The reproof will discharge us from all guilt of tacit participation in our neighbour’ s sin. The marginal rendering is preferable, “ that thou bear not sin for him” or “ on his account.” To witness a crime and not make an endeavour to stop it is to be an abettor of it. (S. R. Aldridge, B. A.)On reproving sin in others I. The Christian duty of reproving sin in others.1. Duty to God. (1) Filial relation.(2) Desire for Divine glory.(3) Conformity to mind of God. Now from these three principles arises the duty of the Christian to reprove sin in his brother, for he may say, “ I cannot sincerely love God if I do not aim to please Him; I cannot be a child of God and suffer sin in my brother; I cannot be conformed to the example of Christ without aiming to counteract sin; I cannot but aim to destroy all that is opposed to the mind and will of God, and that is contrary to His glory.” Here are three principles, then, to guide us, better than any especial rule. If it be asked, Shall I do good? or, How shall I do it? or, Will it be prudent to do it now? or, May not others do it better than I?--to all these inquiries the Christian may present these three principles as an answer. The God I love is displeased by sin; He is insulted--He is dishonoured.2. Duty to neighbour. Love him as self. No outward act of what is called “ good fellowship,” no degree of goodwill or social intercourse can possibly make up for neglect of the soul. Now the exhortation in the text comes enforced by our duty to our neighbour. For what is it which is most injurious to our brother? It is sin. And shall I suffer sin on him? I should grieve, if I were to see him on the brink of a precipice or surrounded with devouring flames; if I saw that in his bosom was concealed a venomous serpent, or that he was about to lift a cup of deadly poison to his lips! And how, then, shall I suffer sin upon my brother? II. The difficulties in the way of discharging this duty.1. There are a number of circumstantial difficulties, but these I shall not dwell upon here. 2. The chief difficulties are in the heart of the Christian himself. (1) The first which I shall mention, and that which will strike all, is the fear of man. This arises from-- (a) The weakness of religious principle; (b) The strength of corruption. (2) The love of approbation. That which is so unequivocally required by the Scriptures is too frequently disliked by the Christian, because he knows that it will bring on him a portion of contempt. (3) The slight views we take of sin add to the difficulty. And what can prove our fallen state more than this? Oh, if we viewed sin aright, how active should we be! (4) It is difficult, because to reprove sin requires peculiar qualifications. It requires great faithfulness. If you rebuke sin slightly, it will lead the sinner to suppose that you think slightly of it, and that may lead him to think slightly of it too. If you reprove without fidelity, you do no good. And yet joined with this must be much meekness. There must be that humble, retiring meekness which becomes a man; it is not God, it is not angels rebuking sin, but man--man rebuking, who needs to be rebuked--man who has sinned reproving man who has sinned. He who reproves, therefore, must do it with meekness, saying, “ Who hath made me to differ?” There must be also authority. We must not speak slightingly, but as ambassadors of Heaven--as men speaking in the voice of God. But with this authority there must be humility; this must not be forgotten. There must be much zeal, and this zeal must be united with knowledge and judgment. Conclusion: The question may, perhaps, he asked,” Am I called upon to reprove sill at all times, and in reference to every man?” I think the principles I have laid down will furnish an answer to this question. Let us ask, Will it tend to advance the Divine glory and to promote the welfare of man? and we shall not then need any further inquiries. There may be cases--I can conceive of some such--when reproof should not be administered; there may be cases in which our neighbour should be drawn, and not driven. Yet the language of the text is positive: “ Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” In answer to the question, Is sin to be reproved at all times? I would say unquestionably not. There are times when a look will do much more than a word; there are seasons when a marked silence will do unquestionably more good than any exhortation; there are cases, also, when lightness and levity so prevail as to counteract the effect of any kind of reproof. (R. W. Sibthorp, B. D.)Brotherly admonition I. What brotherly reproof or correction is. It is an act of love and charity, whereby we endeavour to reduce our offending brother to repentance and reformation.1. By words. Remonstrating to them the greatness of their sin; the scandal which they give to others, either by encouraging or saddening them; the reproach which they bring upon religion; and the danger which they bring upon their own souls. 2. Where words have proved ineffectual, we may try how deeds can prevail--prevail, I say, either to deliver them, or, at least, to deliver thine own soul from death. (1) If they be our inferiors, over whom we have authority, either as magistrates, or parents, or the like, we ought, when admonition is fruitless, to reprove them by correction and punishment. If they will not hear they must feel rebuke. This discipline, if it be seasonably and prudently used, is so far from being any act of cruelty that it is an act of the greatest charity that can be, both to them and to others. (2) If they be our equals, over whom we have no jurisdiction nor coercive power, we are then to rebuke them, if they continue obstinate after Christian admonition, by withdrawing ourselves from all necessary converse with them--not so as to deny them the offices of courtesy and our charitable assistance to promote their temporal good, but to break off all intimacy with them, not to make such dissolute persons our chosen companions (2 Thessalonians 3:6). And to these two things are necessarily previous and antecedent--1. Instruction and conviction. Could we but skilfully convince our brother by representing the odiousness of such and such sins, to which we know he is addicted, possibly we might spare ourselves in that which is the most ungrateful part of this work--I mean personal reflection, and leave it to his own conscience to reprove himself, and to apply it home with “ Thou art the man.” And-- 2. It is necessary that we watch over our brother, not so as to be insidious spies upon him, officiously to pry into his actions, and busily to concern ourselves in all he doth. (1) We ought so to watch over our brother as to give him timely caution if we see him in any danger through temptation or passion, and to admonish him to stand upon his guard, to recollect himself and beware he be not surprised or injured by such an approaching sin. (2) If we have observed any miscarriages in him, we are to watch the best seasons and all the fittest circumstances in which to remind him of it, that so our reproof may be well accepted and become effectual. II. But indeed, which is the second thing, it is not so hard a matter to know what it is as it is difficult conscientiously and faithfully to practise it1. Many are afraid to reprove sin, lest they should incur displeasure, weaken their secular interest, ruin their dependencies, and bring some mischief upon themselves by exasperating the offenders against them. But these are poor, low, carnal considerations. Where matter of duty is in question, it is very necessary for every Christian to be of an undaunted courage and resolution. 2. Others, again, are ashamed to reprove sin. And whereas many profligate wretches glory in their shame, these, on the contrary, are ashamed of that which would be their glory. Either they doubt they shall be thought but troublesome and hypocritical inter-meddlers, or else, possibly, being conscious to themselves of many miscarriages, they suspect their reproofs will be upbraidingly retorted upon themselves; and so, by reproving the faults of others, they shall but give an occasion to have their own ripped up and exposed, and so they think it the safer way to say nothing. III. It is a most necessary duty. The greatest good you can do in the world is to pluck up these briars and thorns with which it is overgrown. IV. I shall give you some brief rules and directions when you ought to reprove, and how you ought to manage your reproofs, so as they may be most beneficial to your brother. And some of them shall be negatives, and others shall be positives.1. For the negative rules take these that follow. (1) I ought not to reprove my brother if I have no certain knowledge of his offence. (2) It is not necessary to reprove where I have reason to conclude that others, of more prudence and interest in the party, either have already or will more effectually perform it. (3) We ought not to give sharp reproofs for small offences. (4) We are not to reprove those whom we have reason to believe are such desperate wretches that our reproofs would but exasperate them to sin the more for a reproof. 2. Let us now proceed to lay down some positive rules and directions for the right managing of our reproofs. And here-- (1) If thou wouldst reprove with success, observe right circumstances of time and place. And let the one be as opportune, and the other as private, as thou canst. Now, usually, it is no fit season for reproof-- (a) Presently, as soon as the sin is committed; for then the heat is not over, nor the uproar of the passions and affections appeased. In all likelihood a reproof as yet would but irritate. Nor yet-- (b) Is a time of mirth and joy fit for reproof; for that will look like a piece of envy, as if we were malicious at their prosperity, and therefore studied to cast in somewhat that might disturb them, and so they will be apt to interpret it. Nor-- (c) Is a time of exceeding great sadness and sorrow a proper season for reproof; for this will look like hostility and hatred, as if we designed utterly to overwhelm and dispatch them. But the fittest opportunity for this duty is when they are most calm, their passions hushed, and their reason (with which you are to deal) again reseated upon its throne. (2) If thou wouldst have thy reproofs successful, reprove with all gentleness and meekness, without giving any railing or reviling terms. (3) Though our reproofs must be meek and gentle, yet must they be quick and vivacious also; for as charity requires the one, so doth zeal the other, and the best and most equal temper is rightly to mix these two, that at once we may show meekness to his person (“ For the wrath of man worketh not the righteousness of God,” James 1:20) and sharpness against his sin (for a remiss reprover will make but a slow penitent). (4) Let all thy reproofs be given as secretly and privately as possibly thou canst, otherwise thou wilt seem not so much to aim at thy brother’ s reformation as at his shame and confusion. (5) Reprove not one who is greatly thy superior, unless it be at a respectful distance. Towards such we must not use downright and blunt rebukes, but rather insinuate things into them with address and artifice. (6) If thou wouldst hard thy reproofs effectual, especially beware that thou thyself art not guilty of those sins which thou reprovest in another. V. Some MOTIVES which may quicken you to the conscientious discharge of this duty. And here, next to the express command of Almighty God, whose authority alone ought to prevail against all the difficulties which we either find or fancy in the way of obedience thereunto, consider the great benefit which may redound both to the reprover and reproved.1. To the reprover. (1) Thou shalt hereby provide thyself a friend who may take the same liberty to reprove thee when it shall be needful and for thy great good. (2) Thou wilt hereby entitle thyself to that great and precious promise (Daniel 12:3). (3) Thou shalt increase thy own graces and comforts more than possibly thou couldst do by separating thyself from them. Thy graces will be more confirmed, because reproving of others will engage thee to a greater watchfulness over thyself. Thy comforts also will be increased, because a conscientious discharge of this duty will be to thee a great evidence of the integrity and sincerity of thy heart. 2. The practice of this duty will be greatly profitable unto him that is reproved. How knowest thou but it may be a means to turn him from his iniquity? and so thou shalt prevent a multitude of sins and save a soul from death (James 5:20). (Bp. E. Hopkins.)The duty of brotherly admonition or reproof I. Explain the duty. “ We are members one of another.” Then I may not act with a view to myself alone. If there be thus an obligation on me, from the very fact of my creation, to have reference in all which I do to the benefit of my brethren, how am I to shift off from myself the duty of brotherly admonition or reproof? If I see that a brother or neighbour is pursuing a course which is likely to provoke God’ s wrath, and must issue in ruin, then it can be no matter of option with me; I must be altogether and grievously at fault if I “ suffer sin upon him,” and do not strive to bring him to repentance and amendment. It is bound on us that we do this by word, seeking to set faithfully before the offender the bitter consequences of his offence-invoking him by his hopes and his fears that he turn away from evil. The righteous have not protested against wickedness by boldly separating themselves from it. They have denounced heresy and impiety, but they have not been sufficiently diligent in digging the gulf or throwing up the rampart between themselves and those whom they profess to rebuke. II. State rules and motives.1. There must be a diligent and prayerful observation of both the relative and the absolute circumstances of the offending party, so that we may decide whether the interference is likely to be spurned as an unwarrantable intrusion or provoke to additional sin. 2. Supposing that neither of these results be likely to follow, and supposing the offending party is one who, if I reproach, he may probably be advantaged by reproof, then we give, as a second rule, that an exact proportion should be preserved between the offence committed and the rebuke which it receives. It is very easy, but, at the same time, infinitely removed from all that is Christian, to upbraid the shiner in place of rebuking the sin. Whereas, if we would act up to the spirit of our text, the rebuke should never part from our lips which has not the double object of love for the offender and hatred of the offence. The brotherly correction, which alone can be expected to work its way to the heart, must bear upon itself the evident marks of having been dictated by genuine affection. 3. The reproof should be given privately rather than publicly. 4. If you hope that your admonition may carry any weight, take heed that you be not yourself chargeable with the fault that you reprove in another. The force of example is vastly greater than that of words, and the reproof which rebounds on itself leaves no permanent impression on the rock against which it was thrown. 5. These are simple rules, which you may all understand and apply. Their motives are so involved in them that it is unnecessary to multiply reasons urging to the duty under review. Enough for us to know that he who neglects the duty suffers sin on his brother; enough for us to be assured that “ they who turn many to righteousness shall shine as stars for ever and ever.” And equipped with the fear of partaking in the guilt which we do not rebuke, and with the hope of securing the glories of those who turn souls to the Lord, we have all which can brace us up to the vigorous effort of checking the rule and progress of impiety. (H. Melvill, B. D.)The duty of reproving our neighbour I. What duty is enjoined, and what should be rebuked.1. TO tell any one of his fault, “ Thou shalt not suffer sin upon him.” Sin, therefore, is the thing we are called to reprove, or rather him that commits sin. Do all we can to convince him of his fault, and lead him in the right way. 2. Love requires that we should also warn him of error, which would naturally lead to sin. 3. Avoid reproving for anything that is disputable. II. Who they are we are called to reprove.1. There are some sinners we are forbidden to rebuke. “ Cast not your pearls before swine.” 2. Our “ neighbour” is every child of man, all that have souls to be saved. 3. The reproving is not to be done in the same degree to every one. First, it is particularly done to our parents, if needing it; then to brothers and sisters; then to relatives; then to our servants; to our fellow-citizens; members of the same religious society; watch over each other that we may not suffer sin upon our brother. To neglect this is to “ hate our brother in our heart” ; and “ he that hateth his brother is a murderer.” It imperils our own salvation to neglect this duty. III. What spirit and manner should mark our performance of this duty.1. There is considerable difficulty in doing it aright. Although some are specially qualified to do it by grace, and skilful by practice. But, though difficult, we must do it; and God will aid us. 2. How most effectual? When done in “ the spirit of love,” of tender goodwill fur our neighbour, as for one who is the son of our common Father, as for one for whom Christ died, that he might be a partaker of salvation. 3. Yet speak in the spirit of humility. “ Not think of yourself more highly than you ought to think.” Not feeling or showing the least contempt of those whom you reprove; disclaiming all self-superiority; owning the good there is in him. 4. In the spirit of meekness. “ For the wrath of man worketh not the righteousness of God.” Anger begets anger, not holiness. 5. Put no trust in yourself; in your wisdom or abilities; speak in the spirit of prayer. 6. And as for the outward manner, as well as the spirit, in which it should be done; let there be a frank outspokenness, a plain and artless declaration of disinterested love. It will pierce like lightning. 7. With great seriousness, showing that you are really in earnest. A ludicrous reproof makes little impression, or is taken ill. 8. Yet there are exceptions when a little well-placed raillery will pierce deeper than solid argument. “ Answer a fool according to his folly, lest he be wise in his own eyes.” 9. Adapt the manner to the occasion. By few or many words as the situation determines; or by no words at all, but a look, a gesture, a sigh. Such silent reproof may be attended by the power of God. 10. Watch for a fair occasion. “ A word spoken in season, how good it is.” Catch the time when his mind is soft and mild. 11. But should a man be left alone when intoxicated? I dare not say so; for instances are forthcoming of a reproof then having had good effects. Despise not the poor drunkard. Many of them are self-condemned, but they despair. He that tells a man there is no help for him is a liar from the beginning. “ Behold the Lamb of God that taketh away the sins of the world.” 12. You that are diligent in this labour of love be not discouraged. You have need of patience. (John Wesley, M. A.)Brotherly reproof Can a physician show his love better than by telling his patient his disease, and declaring unto him the means whereby to cure it? Can a man, meeting his brother wandering out of his way in hills and dales, in woods and wildernesses, show his love better unto him than by bringing him into the way, and laying his error before his face? So that no man can give a sounder testimony of his sincere heart and unfeigned love toward his brother than by dealing plainly with him when he walketh not uprightly. For a friend is unto the soul as physic unto the body, and the admonishing of our brother is as the director of a traveller. Let us therefore suffer the word of exhortation. Knowing that such as are out of order must be admonished, the feeble-minded must be comforted, the weak must be strengthened, the evil must be reproved, the obstinate must be terrified and threatened. And let us not fret and rage against our brethren when we are checked and controlled for our sins. It is a sign we are persuaded and resolved to continue in our sins when we cannot abide to be reproved, but are ready to say with Ahab: “ Hast thou found me, O mine enemy?” The Word of God is good to him that walketh uprightly; and we shall find in the end, that open rebuke is better than secret love; yea, that the wounds of a lover are faithful, and the kisses of an enemy are pleasant. (W. Attersoll.)Gentleness in reproof It is written of Andrew Fuller that he could rarely be faithful without being severe; and, in giving reproof, he was often betrayed into intemperate zeal. Once, at a meeting of ministers, he took occasion to correct an erroneous opinion delivered by one of his brethren, and he laid on his censure so heavily that Ryland called out vehemently, in his own peculiar tone of voice, “ Brother Fuller! Brother Fuller! you can never admonish a mistaken friend but you must take up a sledge-hammer and knock his brains out.” Gentleness and affection should be evident in all our remonstrances; if nail be dipped in oil it will drive the more readily. There is a medium in our vehemence which discretion will readily suggest: we must not drown a child in washing it, nor cut off a man’ s foot to cure a corn. (C. H. Spurgeon.)A successful reprover Instead of a long enumeration of the qualities required in a successful reprover, we instance the case of Dr. Waugh. “ At one of the half-yearly examinations at the Protestant Dissenters’ Grammar School, Mill Hill, the headmaster informed the examiners that he had been exceedingly tried by the misconduct and perverseness of a boy who had done something very wrong, and who, though he acknowledged the fact, could not be brought to acknowledge the magnitude of the offence. The examiners were requested to expostulate with the boy, and try if he could be brought to feel and deplore it. Dr. Waugh was solicited to undertake the task, and the boy was, in consequence, brought before him. ‘ How long have you been in the school, my boy?’ asked the doctor. ‘ Four months, sir.’ ‘ When did you hear from your father last?’ ‘ My father’ s dead, sir.’ ‘ Ah! alas the day! ‘ tis a great loss--a great loss, that of a father; but God can make it up to you, by giving you a tender, affectionate mother.’ On this the boy, who had previously seemed as hard as a flint, began to soften. The doctor proceeded: ‘ Well, laddie, where is your mother?’ ‘ On her vow-age home from India, sir.’ ‘ Ay I good news for you, my boy. Do you love your mother?’ ‘ Yes, sir.’ ‘ And do you expect to see her soon?’ ‘ Yes, sir.’ ‘ Do you think she loves you?’ ‘ Yes, sir, I am sure of it.’ ‘ Then think, my dear laddie, think of her feelings when she comes home, and finds that, instead of your being in favour with every one, you are in such deep disgrace as to run the risk of expulsion, and yet are too hardened to acknowledge that you have done wrong. Winna ye break your poor mother’ s heart, think ye? Just think o’ that, my lad.’ The little culprit burst into a flood of tears, acknowledged his fault, and promised amendment.” (C. H. Spurgeon.)Reproving a swearer I will give you an instance of how you ought to reprove the swearer, which I know to be true. It was by a friend of mine, and I don’ t mind telling you his name. He was a clergyman, now dead; he wrote some very valuable books; his name was Benjamin Field. He was staying at a Brighton boarding-house. At dinner, at the boarding-house, a young officer in the army swore. At the dinner-table Mr. Field took no notice at all. He waited his opportunity. In the evening, when Mr. Field came in from his walk, he found this young man alone in the drawing-room. He said to him, “ Sir, you hurt my feelings very much at dinner.” The young gentleman said, “ Did I? I am exceedingly sorry. I don’ t know what you refer to. Did I speak of a friend of yours in a way you did not like?” “ That is exactly what you did,” Mr. Field replied. “ You spoke of my greatest Friend in a way I did not like at all. You swore. And God is my greatest Friend. And you spoke of my greatest Friend in a way that pained me very much, and pained Him.” Mr. Field talked to this young man a great deal; and he asked Mr. Field, before he left the room, to pray that God would forgive him, and he did so; and every day, while Mr. Field stayed at Brighton, he went up to that young man’ s bedroom in the morning of the day, and prayed with him. That was the way to reprove him. The result was, I believe, that young man was converted, turned to God by Mr. Field reproving him for swearing. (J. Vaughan.)Reproof a Christian duty Who is so kind and gentle as the surgeon with his knife? He that is to be cut cries, but cut he is; he that is to be cauterised cries, but cauterised he is. This is not cruelty: on no account let that surgeon’ s treatment be called cruelty. Cruel he is against the wounded part, that the patient may be cured; for if the wound be softly dealt with, the man is lost. Thus, then, I would advise that we love our brethren howsoever they may have sinned against us: that we let not affection toward them depart out of our hearts; and that, when need is, we exercise discipline toward them, lest by relaxation of discipline wickedness increase. (St. Augustine.)Reproof hindered by consciousness of personal imperfection A person who objects to tell a friend of his faults because he has faults of his own acts as a surgeon would who should refuse to dress another person’ s wounds because he had a dangerous one himself. (R. Cecil.)Meekness in reproving A parishioner, notoriously culpable for his inadequate discharge of certain official duties, received a private remonstrance from his pastor, Dean Alford, the force of which he attempted to evade by angrily retorting with a charge of negligence. In the course of the day the following was sent to him by the vicar: “ Regarding my own pastoral deficiencies, I heartily thank you. I am deeply aware that I am not sufficient for these things, and only wish my place were better filled. At the same time the deficiencies of one man do not excuse another. Let us both strive, and pray that we may be found diligent in our business, fervent in spirit, serving the Lord our God, and do our best to live in charity and peace with one another, and with all men. Believe me, your affectionate minister and friend, Henry Alford.” Firmness in rebuke When John Coleridge Patteson was at, Eton he was secretary of the cricket eleven. The boys of the cricket and beat clubs had an annual dinner at the hotel at Slough. On these occasions songs of a low moral tone were sometimes sung. Patteson gave notice beforehand that he would not tolerate this, and one of the lads having begun such a song, and no notice being taken of his immediate remonstrance, he rose and left the dinnertable, a few others doing the same. He followed up this protest with an intimation that he must leave the club unless an apology were made; and his firmness gained the point and secured a condemnation of the abuse. Beneficial rebuke A most profane swearer in the Royal Engineers was remonstrated with by Sergeant Marjouram in New Zealand. He was disposed to be angry with his reprover, but the latter said to him: “ Well, if I were to get behind your back and now and then give you a gentle push down the road to hell, I suppose you would think me a better friend than you do now for warning you before it be too late.” The man’ s face quivered with emotion, and he rushed from the place He soon returned however and exclaimed to his companions: “ I’ ll tell you what, chaps--I’ m not going to lead this sort of life any longer, and to-morrow I shall begin a change:” Formerly the majority of his words were oaths, but from that day to the time of recording the incident, Marjouram did not hear him use one. Leviticus 19:18 Thou shalt not avenge.Forgive and forget In another place we read, “ For vengeance is Mine, and I will repay.” Wrest not God’ s sword therefore out of His hand, sit not down in His seat, nor make thyself a god, for fear of the end. Well, let Him go then, I will not avenge, but sure I will remember Him; forgive I may, but never forget, &c. See what followeth in the very next words of this verse, “ Neither shalt thou be mindful of a wrong against the children of thy people.” “ Remembering,” then, you see, is condemned as well as “ avenging,” and therefore it standeth you upon both to forgive and to forget, or else the Lord shall forget you out of His Book of Life. Nay, see more: all this is not yet enough, but we must “ love also our neighbours, and that even as ourselves,” or else we perish. For, “ I am the Lord,” saith the verse, that is, One that seeth and hateth and will smite thee in that strength that thou canst not resist nor endure. Foolish politic, think, then, of piety, and abhor that policy that devoureth piety and destroyeth thee. Thou canst not live ever, but must die, and come unto judgment. (Bp. Babington.)Penalty of the desire to avenge Small birds have an intense natural antipathy of nocturnal birds of prey. If one of these birds happens to be seen out of its lurking-place during the day they assail it vigorously, resent its intrusion, and avenge the oppression exercised over them during the night by combined attacks. This antipathy has been taken advantage of for the purpose of catching birds ever since the days of Aristotle. The catcher imitates, for instance, the voice of an owl about an hour before sunset, when the birds will flock together and perch on the trees or bushes in the suspected neighbourhood. The twigs, &c., having been previously covered with bird-lime, the birds pay their liberty and perhaps life as the penalty of their desire to avenge themselves on the owl. (Scientific lllustrations.)Brotherly affection Euclid showed in himself the true symptoms of brotherly affection, who, when his brother in his rage made a rash vow, saying, “ Let me not live, if I be not revenged on my brother” ; Euclid turns the speech contrary way, “ Nay, let me not live, if I be not reconciled to my brother; let me not live, if we be not as good friends as ever we were before.” Shall a heathen thus outstrip us Christians? nature be stronger than grace? the bonds of flesh tie faster and surer than the bonds of grace? We call on God our Father, we acknowledge, or should do, one Church our mother, we are bred up in the same school of the Cross, fed at the same table of the Lord, incorporated into the same communion of saints. If these and the like considerations cannot knit our hearts in love one to another, the very heathens will rise up in judgment against us, and condemn us. (J. Spencer.)Victory over self the best way to gain others Winthrop, the Puritan Governor of Massachusetts, had a wonderful control of his own passions. On one occasion, one of the officers of the colony wrote him a “ sharp letter,” complaining of his official acts. He sent back the letter--would not keep such a letter of provocation by him. By and by, the writer of the letter, while there was a scarcity of food in the colony, sent to buy some of Winthrop’ s cattle. “ Receive them,” said the governor, “ as a gift in token of my goodwill.” The offender wrote back: “ Sir, your overcoming of yourself hath overcome me.” This way of dealing with offenders was loved by him. Leviticus 19:19A garment mingled of linen and woollen. Unnatural commixtures Most probably the reference is to different materials, interwoven in the yarn of which the dress was made; but a difficulty still remains in the fact that such admixture was ordered in the garments of the priests. Perhaps the best explanation is that of Josephus, that the law here was only intended for the laity; which, as no question of intrinsic morality was involved, might easily have been. But when we inquire as to the reason of these prohibitions, and especially of this last one, it must be confessed that it is hard for us now to speak with confidence. Most probable it appears that they were intended for an educational purpose, to cultivate in the mind of the people the sentiment of reverence for the order established in nature by God. For what the world calls the order of nature is really an order appointed by God, as the infinitely wise and perfect One; hence, as nature is thus a manifestation of God, the Hebrew was forbidden to seek to bring about that which is not according to nature, unnatural commixtures; and from this point of view, the last of the three precepts appears to be a symbolic reminder of the same duty, namely, reverence for the order of nature, as being an order determined by God. (S. H. Kellogg, D. D.)Woollen and flaxen threads Not only is it forbidden to weave woollen and flaxen threads together into one material to make wearing apparel of it; but, according to the administrators of the law during the second Temple, an Israelite must not mend a woollen garment with a flaxen thread, and vice versa. One of the reasons which the ancient canonists assign for this prohibition is that “ wool and linen were appointed for the priests alone.” This law is observed by the orthodox Jews to this day. (C. D. Ginsburg, LL. D.) Leviticus 19:20-22A bondmaid betrothed. Divine toleration of defective morality It will be said, and truly, that by this law slavery and concubinage are to a certain extent recognised by the law; and upon this fact has been raised an objection bearing on the holiness of the lawgiver, and, by consequence, on the Divine origin and inspiration of the law. Is it conceivable that the holy God should have given a law for the regulation of two so evil institutions? The answer has been furnished us, in principle, by our Lord (Matthew 19:8), in that which He said concerning the analogous case of the law of Moses touching divorce; which law, He tells us, although not according to the perfect ideal of right, was yet given “ because of the hardness of men’ s hearts.” That is, although it was not the best law ideally, it was the best practically, in view of the low moral tone of the people to whom it was given. Precisely so it was in this case. Abstractly, one might say that the case was in nothing different from the case of a free woman, mentioned Deuteronomy 22:23-24, for which death was the appointed punishment; bat practically, in a community where slavery and concubinage were long-settled institutions, and the moral standard was still low, the cases were not parallel. A law which would carry with it the moral support of the people in the one case, and which it would thus be possible to carry into effect, would not be in like manner supported and carried into effect in the other; so that the result of greater strictness in theory would, in actual practice, be the removal thereby of all restriction on license. On the other hand, by thus appointing herein a penalty for both the guilty parties such as the public conscience would approve, God taught the Hebrews the fundamental lesson that a slave-girl is not regarded by God as a mere chattel; and that if, because of the hardness of their hearts, concubinage was tolerated for a time, still the slave-girl must not be treated as a thing, but as a person, and indiscriminate license could not be permitted. And thus, it is of greatest moment to observe, a principle was introduced into the legislation, which in its ultimate logical application would require and effect--as in due time it has--the total abolition of slavery wherever the authority of the living God is truly recognised. The principle of the Divine government which is here illustrated is one of exceeding practical importance as a model for us. We live in an age when, everywhere in Christendom, the cry is “ Reform” ; and there are many who think that if once it be proved that a thing is wrong, it follows by necessary consequence that the immediate and unqualified legal prohibition of that wrong, under such penalty as the wrong may deserve, is the only thing that any Christian man has a right to think of. And yet, according to the principle illustrated in this legislation, this conclusion in such cases can by no means be taken for granted. That is not always the best law practically which is the best law abstractly. That law is the best which shall be most effective in diminishing a given evil, under the existing moral condition of the community; and it is often a matter of such exceeding difficulty to determine what legislation against admitted sins and evils may be the most productive of good in a community whose moral sense is dull concerning them, that it is not strange that the best men are often found to differ. Remembering this, we may well commend the duty of a more charitable judgment, in such eases, than one often hears from such radical reformers, who seem to imagine that in order to remove an evil all that is necessary is to pass a law at once and for ever prohibiting it; and who, therefore, hold up to obloquy all who doubt as to the wisdom and duty of so doing, as the enemies of truth and of righteousness. (S. H. Kellogg, D. D.) Leviticus 19:23-25 In the fourth year all the fruit thereof shall be holy.The law regarding fruit-trees The explanation of this peculiar regulation is to be found in a special application of the principle which rules throughout the law--that the firstfruit shall always be consecrated unto God. But in this case the application of the principle is modified by the familiar fact that the fruit of a young tree, for the first few years of its bearing, is apt to be imperfect; it is not yet sufficiently grown to yield its best possible product. Because of this, in those years it could not be given to the Lord, for He must never be served with any but the best of everything; and thus until the fruit should reach its best, so as to be worthy of presentation of the Lord, the Israelite was meanwhile debarred from using it. During these three years the trees are said to be “ as uncircumcised” ; i.e., they were to be regarded as in a condition analogous to that of the child who has not yet been consecrated, by the act of circumcision, to the Lord. In the fourth year, however, the trees were regarded as having now so grown as to yield fruit in perfection; hence the principle of the consecration of the firstfruit now applies, and all the fourth year’ s product is given to the Lord, as an offering of thankful praise to Him whose power in nature is the secret of all growth, fruitfulness, and increase. The moral teaching of this law is very plain. It teaches, as in all analogous cases, that God is always to be served before ourselves; and that not grudgingly, as if an irksome tax were to be paid to the Majesty of Heaven, but in the spirit of thanksgiving and praise to Him, as the Giver of “ every good and perfect gift.” It further instructs us, in this particular instance, that the people of God are to recognise this as being true even of all those good things which come to us under the forms of products of nature. (S. H. Kellogg, D. D.)Early fruits 1. A merciful providence for posterity; for if a tree be suffered to bear too soon, as the first, second, or third year, it doth not usually endure long, but decayeth sooner than otherwise it would, the fruit draweth away the nourishment which should make the root and tree strong. 2. It restrained covetousness in the Jews, and taught them how God hateth scraping all to man’ s self for his time, and nothing caring for posterity. Such are they that will take the heart out of the land before their term end, cut down the wood, fruit-trees, hedges, destroy the game, and do all the mischief they can and dare do. The Lord seeth them and thinketh of them, though they little think of themselves and of their malicious actions. 3. It shadowed how little worth the fruits of youth usually are, either to the Church or commonwealth, till years have bred strength of judgment, and made them both see and do what is profitable. Even as uncircumcised fruits, so are the actions of youth, and therefore David prayed for pardon in this case. (Bp. Babington.) Leviticus 19:27 Ye shall not round the corners of your heads.That is, they are not to shave off the hair around the temples and behind the ears, so as to leave the head bald except a dish-like tuft upon the crown, thus imparting to their heads the form of a hemisphere. This was done by the Arabs, and other worshippers of the god Orotal. Hence the Arabs are ironically called “ those with the corner of their hairpolled” (Jeremiah 9:26; Jeremiah 25:23; Jeremiah 49:32). (C. D. Ginsburg, LL. D.)The true worshipper to appear as such The command means, that the Israelite was not only to worship God alone, but he was not to adopt a fashion in dress which, because commonly associated with idolatry, might thus misrepresent his real position as a worshipper of the only living and true God. (S. H. Kellogg, D. D.)Neither shalt thou mar the corners of thy beard.--An injunction not to mar the beard might hardly appear necessary, since it is well known with what pride and scrupulous care the beard was cultivated by the Hebrews and other Eastern nations; that it was deemed the greatest ornament of a man, a badge of his dignity, and a type of his vigour and perfect manhood; beard and life were hence often employed as synonymous, and oaths were confirmed, and blessings bestowed, by invoking the one or the other’ ; suppliants, desirous to give the utmost solemnity to their appeals, touched the beards of those they addressed; and a mutilation of the beard was looked upon as an unbearable disgrace, and often regarded as more calamitous than death. In some countries the beard was the distinctive mark of free men. An old Spartan law forbade the ephori, from the moment of their taking office, to clip their beards; and those who had fled before the enemy in battle were compelled to appear in public with half-shorn beards. However, it was customary among several nations for young men “ to present to their gods the firstlings of their beards” ; and it was possibly to prevent the adoption of similar usages among the Hebrews that the injunction was deemed desirable. Besides, “ marring the cornets of the beard” was a heathen mode of mourning, which was not to be imitated, since it might easily lead to more objectionable perversities. (M. M. Kaliseh, Ph. D.) Leviticus 19:28 Cuttings in your flesh for the dead.The wild and frantic demonstrations of grief so common among eastern dud southern nations, included cuts and incisions in the body, among the Hebrews, the Philistines, and the Moabites, the Arabs and Ethiopians, the Babylonians and Armenians; among the early Greeks and Romaus, people in bereavement, especially women, indulged in the hideous practice of “ lacerating their cheeks” ; and when the king of the Seythians died, those of his subjects who received his body for burial, “ cut off a part of their ears, shaved off their hair, wounded themselves on the arms, and drove arrows through their left hands.” Such acts, which are still customary among some tribes of Persia, Arabia, and Abyssinia, were to be shunned by the Hebrews, not only because immoderate grief is unbecoming a nation of priests, but because cuts and incisions, usually made by persons while engaged in prayer or other religious exercises, were meant as substitutes for self-immolation, and the blood thus shed was supposed to ensure atonement: such notions were held in abhorrence by the advanced Levitical writers, who attributed the power of expiation to the blood of clean sacrificial animals, but not to human blood. More widespread still was the custom of “ inscribing” upon the body, by means of a “ caustic,” words or short maxims, or of marking the forehead and cheeks, the hands, the arms, and the neck, with figures and emblems. It prevailed, and partially still prevails, in many countries of the old and the new world, both among savage and more civilised nations; and though in many cases it is in itself harmless, beingmerely intended for ornament, or for identification, as when a slave bears the name or the initials of his master, or the soldier those of his general, it was, in many instances, a very efficient mode of strengthening the most dangerous superstitions. It was so common for idolaters to have the name or image of their chief deities, or some other significant symbol associated with their faith, engraved upon their bodies, that even the earlier religious legislators of the Hebrews deemed it necessary to devise some substitute for that custom in harmony with their new creed, and they introduced the “ phylacteries,” which the Hebrews were to “ bind” as “ a sign” upon their head, and as “ a memorial” between their eyes, “ that the law of the Lord might be in their mouths.” Thus more than one advantage was gained; the sign or memorial was known to refer to none else but the One and true God of the Hebrews, and it was understood not as an amulet, which in itself is a shield against danger and misfortune, but as an emblem meant to remind the Israelite of his duties, and of their faithful accomplishment by his own zeal and vigilant exertion. Yet it was even after the exile considered unobjectionable to cover with such symbols the body itself, as is manifest from allusions of Isaiah (Isaiah 44:5; Isaiah 49:16). The Levitical writers prohibited, therefore, tattooing of any kind and for whatever purpose, well aware how imperceptibly that practice might lead again to the heathen rites and notions. Christians in some parts of the East, and European sailors, were long in the habit of marking, by means of punctures and a black dye, their arms and other members of the body with the sign of the crucifix, or the image of the Virgin; the Mohammedans mark them with the name of Allah, and Orientals generally with the outlines of celebrated towns and places. A traveller relates that, as a preparation for an Arabian wedding, the women tattoo the bride with figures of flowers, houses, cypresses, antelopes, and other animals. Among the Thraeians tattooing was considered as a mark and privilege of noble birth. The branding of prisoners and malefactors, extensively practised to this day, is included in the interdiction of our verse. (M. M. Kalisch, Ph. D.) Leviticus 19:30 Reverence My sanctuary.Self-reverence If you consider, you will find that there is scarcely a sin which does not concentrate into itself the venom of many sins. It is sinfulness against God, whose law it violates; against our neighbour, whom, directly or indirectly, it inevitably injures; against ourselves, whom it tends to destroy. But the reason why every sin has this threefold cord of iniquity is because the tabernacle of God is with men, so that in every act of sin we cannot but sin against Him by defiling His temple, against ourselves by desecrating the inner sanctuary of our own being, against others because they, too, are His living sanctuaries. When the great American orator, Daniel Webster, was asked what thought impressed him most by its awful solemnity, he answered at once, “ The thought of my immediate accountability to God.” There is a form of this thought yet more impressive--to feel that God is with us and in us; that every sin against ourselves or our brother-man is also a sin committed in His very presence-chamber, and therefore also a sin committed directly against Him. In sinning against myself, I sin not against a mere handful of dust, a mere piece of clay, but against that which is majestic, eternal, and Divine, against the Holy Spirit, against the Lord Jesus my Saviour, against the eternal Lord of all my life. A living poet has said, “ Self-reverence, self-knowledge, self-control, these three alone lead life to sovereign power.” It is most true. Self-reverence depends upon self-knowledge, and it leads to self-control; and these are the elements of the only true greatness of mankind. Now I wish to show how this high reverence for our being lifts men above temptation, and how the absence of it or unfaithfulness to it plunges them in vice and shame. For instance, self-reverence results in the preservation of innocence, of perfect childlike innocence in some men, the heart of childhood taken up and glorified in the powers of manhood, the young lamb’ s heart amid the full-grown flocks. This is one of the loveliest, certainly one of the rarest, if not always the most instructive, forms of human character. Again, this self-reverence, even if it has failed to produce this absolute innocence which is the rarest thing in all the world, may yet lead to the repentance of an intense conviction. If it has not kept a soul from lying, for a moment at least, among the dust and potsherds of a sensuous life, it can yet uplift it from them and give it the wings of a dove. (Archdeacon Farrar.)On reverencing the sanctuary I. How the sanctuary is to be reverenced.1. The sanctuary is reverenced when proper ideas are entertained of its nature and holiness. This appropriate and sacred respect will be shown by not permitting the sanctuary to be dishonoured by any profane use of it, by keeping it in decent repair and cleanliness, and, as far as in us lies, in a state of magnificence worthy of the Great Being to whom it is dedicated; and by those outward tokens of reverence, by which we can express, without an idle superstition, our respect for the Being, the dwelling-places of whose honour are the temples devoted to His service. 2. After having proper ideas of the nature and holiness of the sanctuary, the next step towards reverencing it is to love to be in it, and to join in its services. When a place is consecrated to the worship of God; when He has promised to be there with a blessing; when He has proffered His word to be there as a fountain, set open for sin and uncleanness; and has appointed a priesthood to minister between Him and His people; when the priesthood of Christ is there enjoyed after His ordinance; to be wholly absent, or but partially present, comports little with a reverence for the sanctuary. 3. It is essential to a reverence for the sanctuary that we strive not to bring thither our worldly thoughts and improper affections. 4. In order to discharge the duty enforced in the text, we must be attentive to decorum, when entering the sanctuary, while continuing in it, and when returning from it. II. The foundation and importance of the duty enjoined. This is briefly and fully assigned in the words, “ I am the Lord.”1. If we consider the nature of the Being, to whom the sanctuary belongs, and whom we there meet, this is sufficient to fill us with awe. 2. The authority of the Lord, as our Sovereign, renders an obedience to His law indispensable. (Bp. Dehon.)Reverence due to holy places I. What a sanctuary of god is, and wherein the holiness of it consists. Places are capable of a relative holiness in two respects.1. In respect of a peculiar propriety God has in them by their dedication to His immediate worship and service. 2. In respect of His especial presence vouchsafed in them, and the particular communications of His grace in the holy offices there performed. II. What respect or reverence is due to such holy places.1. The building, repairing, adorning, and furnishing such places for the service of God. 2. The keeping them from all profane and common usage, and applying them wholly to the worship of God, and the business of religion. 3. The duly frequenting the worship of God in these holy places (Psalms 43:3; Psalms 84:2; Psalms 84:4.)4. Consider what reverence becomes us when we come into the House of God. Our business there is to exercise ourselves in holy and heavenly matters; and our demeanour in it ought to be such as may testify what awful thoughts we have of that glorious Majesty, before whom, in a particular manner, we present ourselves. (John Leng, B. D.)The reverence due to God’ s sanctuary The reverence we owe to public places of worship must be expressed I. In solemnly separating them from common use. Churches, when once consecrated, cannot be alienated from God’ s service without sacrilege, nor applied to any other use without profanation; for, as the Divine Majesty is holy, so it is manifestly a part of that honour we owe to God, that those things wherewith and whereby He is served should not be common and promiscuous, but reserved solely for sacred purposes. II. In the beautifying and adorning them. Shall the Almighty vouchsafe, in a peculiar manner, to take up His residence among us here on earth, and shall not we endeavour to provide the most honourable reception for Him? The bestowing proper ornaments upon God’ s house is not only an instance of respect due from us to Him, but is also a useful means of promoting religion; for outward objects will always affect the mind with impressions, according to the nature of them. III. By a constant attendance upon the services in them. God, no doubt, is conscious to our most private devotions in our closets, to every ejaculation, to every pious thought that ever rises in our souls; He requires these, and approves of them; but then He expects, and commands also, that we pay Him public homage and external worship, wherein if we are deficient, we discharge but half our duty. IV. By a decent and devout behaviour in them. As earthly potentates have many palaces in several parts of their dominions, where at different times they keep their court, one whereof is generally erected in their principal city, superior in magnificence and grandeur to the rest: so the Almighty, the King of kings, has His several mansion-houses throughout the world, though His chief dwelling be in heaven, where He is encircled with beams of light and glory, too strong for mortals to approach. These mansion-houses in these lower realms are those places that are dedicated and consecrated to His service, in which He is ever present, ready to dispense liberally His favours to all that duly ask, surrounded with a guard of angels and archangels, who to us indeed are invisible, but we are not so to them. With what humility, with what reverence and devotion, then, ought we to carry ourselves, in a place so dreadful as is the house of God, and in the presence of such honourable, such awful company! (S. Grigman, M. A.)Reverence at worship There are some who, when they behave irreverently in church, think that, after all, it is only a matter that concerns themselves. That if they do not behave well, “ that’ s,” as they term it, “ their own look-out.” Of all the mistakes of which a man could be guilty, this is, I think, one of the greatest. Do you think that when you behave badly in church you wilt, at the day of account, only have that one sin of your own to answer for? Let me tell you this--that every sin of irreverence adds to you a mountain of sins for which you will have to give account at the Day of Judgment. Let me illustrate my meaning. You come to a service and behave badly. There are people, good people, sitting or kneeling around you. They have come to church to worship, but they see your bad behaviour and are upset by it. They try to pray, but through your bad behaviour they cannot do so. They try to join in the service but find it almost impossible. It is a wasted service to them. They feel angry: it is a Sunday service gone for ever, never to be re-lived so far as that Sunday service is concerned, spoiled for them by you. Who will have to answer for that at the Day of Judgment? Not they, but you! (E. Husband.)Man himself a sanctuary St. Augustine gives the inmost meaning of this exhortation when he says, “ Dost thou worship in a temple? Worship in thyself; be thou first a temple of the Lord.” Our visits to the sanctuary should be frequent We shall never see the glory of that light which dwells between the cherubim if our visits to the shrine are brief and interrupted, and the bulk of our time is spent outside the tabernacle amidst the glaring sand and the blazing sunshine. No short swallow-flights of soul will ever carry us to the serene height where God dwells. It is the eagle, with steady, unflagging flaps of his broad pinion, and open-eyed gaze upwards, that rises “ close to the sun in lonely lands,” and leaves all the race of short.winged and weak-sighted twitterers far below. (A. Maclaren.)Worshipping together Worshipping alone is like a solo in music, very beautiful and entrancing, with charms that no chorus can give. Worshipping together is like an anthem with its harmonies sung by a large chorus. There are powers in it and emotions awakened, which no solo, however beautifully sung, can produce. Christians who worship in the house of God in company with other Christians will receive blessings that they would not receive worshipping by themselves. The sanctuary The sanctuary should always be considered as the home of the people. It is in the sanctuary that human life should be interpreted in all the meaning of its pain and tragedy. Men should be able to say, “ Now that we are baffled and perplexed by the things which are round about us in this world, and now that we find ourselves utterly unable to solve the problems which crowd upon our distracted minds, let us go unto the house of the Lord, for there we shall feel upon our souls the breath of eternity, and there we shall hear music which will quiet the tumult which carnal reason can neither explain nor control.” Dark will be the day when men can hear nothing in the sanctuary but words which they cannot understand, references which have no bearing upon immediate agony, and discussions which simply tittilate the intellect and the fancy, but never reach the dark and mortal sorrows of the heart. (J. Parker, D. D.) Leviticus 19:31 Them that have familiar spirits. Prohibition of traffic with familiar spirits This verse prohibits all inquiring of them that “ have familiar spirits,” and of “ wizards,” who pretend to make relevations through the help of supernatural powers. According to 1 Samuel 28:7-11, and Isaiah 8:19, the “ familiar spirit” is a supposed spirit of a dead man, from whom one professes to be able to give communications to the living. This pretended commerce with the spirits of the dead has been common enough in heathenism always, and it is not strange to find it mentioned here, when Israel was to be in so intimate relations with heathen peoples. But it is truly must extraordinary that in Christian lands, as especially in the United States of America, and that in the full light, religious and intellectual, of the last half of the nineteenth century, such a prohibition should be fully as pertinent as in Israe! For no words could more precisely describe the pretensions of the so-called modern spiritualism, which within the last half century has led away hum]reds of thousands of deluded souls, and those, in many cases, not from the ignorant and degraded, but from circles which boast of more than average culture and intellectual enlightenment. And inasmuch as experience sadly shows that even those who profess to be disciples of Christ are in danger of being led away by our modern wizards and traffickers with familiar spirits, it is by no means unnecessary to observe that there is not the slightest reason to believe that this which was rigidly forbidden by God in the fifteenth century B.C., can now be well-pleasing to Him in the nineteenth century A.D. And those who have most carefully watched the moral developments of this latter-day delusion will most appreciate the added phrase which speaks of this as “ defiling” a man. (S. H. Kellogg, D. D.) Leviticus 19:32 Rise up before the hoary head.Homage for age 1. Because the aged represent mature wisdom.2. Because the aged record long years spent in our service.3. Because the aged demonstrate God’ s providential care.4. Because the aged are solemn admonitions of life’ s decay.5. Because the aged suggest nearness to eternity.6. Because the aged exhibit the richest fruits of grace.7. Because the aged mark the line of God’ s covenant blessings for descendants.8. Because the aged represent on earth Him who is the “ Ancient of Days.” (1) Youth should venerate the aged (Job 30:1; Job 30:12; Isaiah 3:4-5).(2) Age should influence and hallow the young (2 Timothy 1:5). (W. H. Jellie.)Reverence the aged When you meet them in public places, or they come to where you are, show them reverence.. Infirmity, wisdom, nay, age in itself, have each a claim on us. Age, apart from its qualities, has in it solemnity. The Lord would thus solemnise us in the midst of our pursuits. “ Lo! the shadow of eternity! for one cometh who is almost in eternity already. His head and beard white as snow, indicate his speedy appearance before the Ancient of Days, the hair of whose head is as pure wool.” Every object, too, that is feeble seems to be recommended to our care by God; for these, are types of the condition wherein He finds us when His grace comes to save. It is, therefore, exhibiting His grace in a shadow, when the helpless are relieved, “ the fatherless find mercy” (Hosea 14:3), “ the orphans relieved, and the widow” (Psalms 146:9), and the “ stranger preserved.” (A. A. Bonar.)Reverence for superiors The institutions of Sparta have everywhere been praised for the encouragement which they gave to the duty of showing respect for the aged, but the language of the Jewish lawgiver is much more emphatic: “ Thou shalt rise up before the hoary head, and honour the face of the old man.” Beautiful examples are recorded in the Bible, as patterns for our imitation, in this important particular of filial reverence and obedience. The behaviour of Isaac towards Abraham, and that of Jacob to both father and mother; Joseph’ s deference to his aged father, even when he himself was surrounded by the splendours of the Egyptian Court; Ruth with her mother-in-law; Solomon in the grandeur of royalty, paying respect to his mother; and, more than all, our blessed Saviour’ s tender care for His mother in the hour of His dying agonies--all afford suggestive lessons to us. It is, however, not merely concerning reverence to parents that the text would lead us to speak. The very appearance of age is calculated to soften our hearts and to call forth our respect. No snow falls lighter than that which sprinkles the head in advancing years; and yet none is really heavier, because it never melts. Vale and mountain-top are covered alike with the white flakes which winter scatters broadcast and with unstinted hand, but the cheerful sun will soon cause them to disappear. There is no returning spring whose genial warmth can penetrate the eternal frost of age. The decrepitude of age can claim neither enterprise nor courage. “ He is afraid of that which is high, and fears are in the way,” and with the load of infirmities which press him down, the additional weight of a “ grasshopper” would be burdensome. “ Desire has failed,” and ambition can no longer tempt him to put forth ventures and submit to toil. Only one wish remains to be fulfilled--to depart from this weary life. With this vivid picture before him, who can help feeling a sympathy for the old? It must be confessed that the present generation are sadly unmindful of the lesson taught us in the Catechism, “ To submit myself to all my governors, teachers, spiritual pastors, and masters; to order myself lowly and reverently to all my betters.” “ Betters,” indeed! Verily, the young people of this age have no “ betters” ! Some years ago Governor Everett, of Massachusetts, was riding out of Boston in a sleigh, with another gentleman of high social position, when they approached a school-house, from which a score of noisy boys rushed forth to enjoy their afternoon’ s recess. The governor said to his friend, “ Let us observe whether these lads show the marks of politeness to us which we were taught to practise fifty years ago.” At the same time he expressed his fears that the habits of civility were not much thought of in later times. As the sleigh passed the school-house all doubt on the subject was instantly dispelled, for the rude lads did their best at pelting the dignitaries with snowballs as they drove rapidly along the way. Every right-minded person must acknowledge that such conduct was outrageous and inexcusable. We ought, however, to go behind this astonishing act of boorish rudeness, and remember what long-continued neglect of proper instruction and training, on the part of parents and teachers, had suffered such a shocking state of manners to grow up in a civilised land. There never was anything quite equal to the presumption of the young or the meekness and acquiescence of the old in this matter. A shrewd observer remarked, not long ago, to a friend, “ If, as you are going down town, you should approach a dozen boys playing on the sidewalk, so that no room was left for you to pass, which would you do? would you say, ‘ Boys, you must not block up the walk in this way!’ or would you get down into the muddy street and go round?” The prompt answer was, “ Go round, of course!” This reply shows the shameful pass to which things have come. Men of mature years must abdicate all rights, and truckle under with cowardly submission, lest they provoke the ill-will of boys! Parents and teachers! it is your bounden duty to correct this evil, cost what it may. The “ Church Catechism” must again be made what it was in past generations when the young showed respect to their “ betters,” a text-book in our families and schools. I trust that the young persons who bear me will not only be convinced by what has just been said of the imperative duty of honouring their parents, but that the kindred obligation of showing respect to old age will be much more thought of and observed. If your lives are spared, it will not be many years before you will be old yourselves, and you will need the sympathy and consideration which I am now recommending you to practise. The rules of ordinary politeness would require you to attend to this matter, but the duty rests on much higher ground. It is God Himself who gives the command, “ Thou shalt rise up before the hoary head, and honour the face of the old man.” (J. N. Norton, D. D.)Reverence due to age This is one of those duties which are derived from the instinctive feelings of the heart. The old man was honoured before the reasonableness of the obligation was considered or the benefit of it understood. From that sensibility with which the Almighty Father has impressed the human soul, men often feel before they think, and act before they have considered their motives of action. From the same source many of the most refined pleasures of life originate. Ask the contemplative man why he delights to view the fragments of antiquity--the hanging arch, the mutilated column, the moss-grown tower! Ask him why he sometimes watches the closing twilight, wanders through the gloomy valley, or listens with peculiar pleasure to the distant murmur of the sea! He will find it difficult, perhaps, to account for his sensations, to analyse his satisfactions, or to trace them to their cause; but he will tell you that he felt and enjoyed them before he knew why or considered wherefore. In the same manner those who can contemplate the hoary head without some prepossession of respect and tenderness want the essential requisite of nature for performing their duty to the aged as they ought. But if they wish to discover other motives, such may be found in abundance. It is to the pious aged that the young are to look for superior knowledge and conspicuous virtue. They have enjoyed the benefits of experience, and are therefore qualified to act as monitors and guides. They may be considered, too, as oracles, who speak to the serious and well-disposed with overwhelming authority. They have encountered the temptations and difficulties which yet await their younger brethren, and can point out to others the way by which they escaped. They, probably, have been exposed to trials from which our fortitude would shrink in terror, and have mortified those evil dispositions of nature which might be preparing for us disappointments, misery, and guilt. To render our veneration more personal and endearing we should consider them, also, as dead to those pleasures and enjoyments which we regard as our chief felicity, and labouring with those infirmities under which we must one day sink. Besides, therefore, the precepts of religion and the arguments of reason, there are other motives arising from sensibility and the humane affections of the heart, which render it an indispensable duty in the young to reverence the old. On the relative duties of the young to the aged Let us consider the motives for honouring “ the hoary head,” as they are deprived from the principles and connected with the duties of Christianity. But we must remember it is not merely to age that this reverence is due, but to the hoary head only “ when it is found in the way of righteousness.” From its very nature this must be one of the relative duties of the young, and its obligations are founded on the genuine sentiments of the heart, on the deductions of reason, as well as the precepts of religion, and on the peculiar advantages resulting from it. The gospel of Christ strongly inculcates the principles of general deference and humility. “ In lowliness of mind,” says the apostle, “ let each esteem other better than himself,” and to the exhortation of being “ kindly affectioned towards our fellow-creatures,” is added the precept of “ preferring one another in honour.” The young, considered in their relation to the aged, have many additional reasons for showing this deference and honour; and farther, the sentiments of reverence should be accompanied with tenderness and affection. It is to them that the young are to look for superior knowledge, and, in general, superior virtue. They have enjoyed the benefits of experience, as well as reflection, and are therefore qualified to be our monitors and guides. The claims to deference arising from the distinctions of birth and fortune, when compared to these, are trifling and inconsiderable. If reverence be due from one human being to another it can never be offered with more propriety than as the price of knowledge from the ignorant to tile wise. The aged may be considered, in this respect, as oracles that speak to the serious and the well-disposed with such conviction as they can nowhere find but in their own experience. They are a sort of living chronicles, that impress the memory and imagination with all the energy of truth. Let us consider them as having husbanded and improved the talent well, which we perhaps shall squander away, and as preparing, with humble confidence, to “ enter into the joy of their Lord.” But let me observe that these observations relate only to “ the hoary head,” when crowned with wisdom, virtue, and piety. Viewed in this light, the aged cannot but impress us with the deepest sense of reverence and honour. They have encountered difficulties and temptations, in which we perhaps shall be enthralled, and can point out to us the means by which they escaped. They have been exposed to trials from which our fortitude would shrink with terror, and have mortified those evil dispositions of nature which might be preparing for us disappointment, misery, and guilt. To the hero who has retired from the field, crowned with the wreath of fame, men look up with admiration and applause; and shall we withhold our reverence from Him who has fought the good fight of “ Christian faith,” and obtained a victory over the temptations of the world? But as every human being is subject to sin, we should be careful, in all the examples that are set before us, to avoid the evil and to imitate the good. In short, let us joyfully embrace every means in our power of improving that inestimable talent which is entrusted to our care, and by which alone we can “ grow wise unto salvation.” (J. Hewlett, B. D.)Old age The eye of age looks meek into my heart; the voice of age echoes mournfully through it; the hoary head and palsied hand of age plead irresistibly for its sympathies. I venerate old age; and I love not the man who can look without emotion upon the sunset of life, when the dusk of evening begins to gather over the watery eye, and the shadows of twilight grow broader and deeper upon the understanding. (Longfellow.)Respect for the aged One day an aged Athenian came into the theatre, but not one of his fellow-citizens in that immense crowd would incommode himself to make room for him. As, however, he approached the ambassadors from Lacedaemon, who had their own special seat, they all rose to receive him into their midst. The whole assembly burst into applause, whereupon somebody said, “ The Athenians know what is good, but they will not practise it.” Many people know what is right but turn a deaf ear to conscience, and neglect their duty, although it has been made clear to them what that duty is. (S. S. Chronicle.)Reverence of old age God hath put a signal honour upon it by styling Himself the “ Ancient of Days,” and He threatens it as a great judgment upon a people (Isaiah 3:5), that the children shall behave themselves proudly against the ancients. A reverent awe before them is not only a point of manners, but a part of a moral and express duty; and therefore it is said of Elihu (Job 32:4), that he waited till Job had spoken because he was elder than he, and in verse 6 he saith, “ I am young and ye are very old: wherefore I was afraid and durst not show you mine opinion.” (Bp. E. Hopkins.) Leviticus 19:33-34 The stranger.., shall be . . . as one born among you. Strangers befriended I. The danger apprehended. The fear was lest they should grow too inclusive and haughty, and begin to despise and oppress the individual foreigners that should remain in the land or might enter it for a settlement. The invitation to the stranger might be like that of the spider to the fly--a siren’ s voice luring to destruction. This is the very fate that has befallen the Jews in mediaeval and modern Europe. To prevent such usage the command of the text was issued. There arises a clashing of commercial interests; to see foreigners flourishing in the midst whilst home interests suffer, has often led to riot and persecution. II. The principles oh which the command of the text is raised.1. There is a recognition of the brotherhood of man. “ He shall be unto you as one born among you.” This doctrine of the unity of the race was brought eminently to light by Jesus Christ. 2. There is a recognition of the royal law of love, both as to its extent and as an instrument of obedience. For (1) love is not to be centred in self, nor(2) is the class of neighbours to be restricted, and(3) to love the stranger is seen to be the only security against inequitable dealing--three important truths. Without affection, the strictest rules are in vain. To guide the ship by its helm is easier than by any external attachment of ropes. Better is it for a man to be impelled towards the goal by inward desire than to be pushed and dragged by the hands of others, tugging him now on this side, now on that.3. It is instructive to discern in the law predictions of the gospel. Here are the germs that developed into trees laden with richest fruit. III. The memories by which observance of the command is enforced.1. By a remembrance of their own condition in former days. Christians! your time of bondage should make you compassionate to those still in darkness. Will you shun them as evil, or let praying and working on their behalf go hand in band? 2. By a remembrance of their relationship to God. After nearly every precept comes this solemn reminder, “ I am the Lord thy God.” He was the covenant God to whom the Israelites had dedicated themselves, being sprinkled with sacrificial blood. If they entertained a proper sense of the authority of God, they would attend to this particular statute. Stand on the monument, and it is difficult to tell which is the giant and which the dwarf below in the streets. So before the majesty of God all earthly distinctions of race disappear. Love the stranger! God hath made all of one blood. (S. R. Aldridge, B. A.)Courtesy to strangers I. We ourselves are strangers on the earth. “ For ye were strangers in the land” (Leviticus 19:34).1. Dependent on other care than our own; human and Divine. 2. Transient, soon to leave, resting but a little while on earth. Observe: it is good to see in the case of others an analogy with our own; it will foster sympathy and helpfulness. II. Courtesy should root itself in generous love. “ Thou shalt love him as thyself.”1. Acting to the stranger as if the service were being rendered to us. This will teach us what to do, and how to show kindness. 2. Recognising that we may perchance be in the stranger’ s position. As thus needing kindness, let us now exhibit it. 3. Opening our hearts in ungrudging benevolence. “ Love” gives lavishly. Courtesy should not be meagre and superficial. III. Gratitude to heaven prompts us to generous kindness. “ Ye were strangers in the land of Egypt; I am the Lord your God.”1. Memory of God’ s rescue should constrain us to care for others.2. God’ s relationship to us requires that we illustrate His lovingkindness.3. His commands to courtesy cannot be evaded with impunity. (W. H. Jellie.)Unkindness to a stranger Philip of Macedon, hearing of one in his kingdom that refused most unthankfully to receive a stranger, of whom he had been formerly succoured in a time of extreme need, as having lost all he had by a wreck at sea, caused him to be worthily punished, by branding in his forehead these two letters I. H., i.e., Ingratus Hospes, The Unthankful Guest. Now, if every unthankful man were thus used, there would be many a blistered forehead amongst us. Oh the unthankfulness that we show unto God, who, when we were strangers to Him, shipwrecked even in an ocean of sin, sent His Son Christ Jesus to deliver us, yet we refuse to receive Him, to relieve Him in His distressed members, and to be obedient to His blessed commands I And then our ingratitude to one another is such that though we come off with smooth fronts here in this world, yet such characters of shame and confusion are engraven on our souls that men and angels shall read them with amazement when the books shall be laid open (Daniel 7:10). (J. Spencer.) Leviticus 19:35-36 Just balances, Just weights shall ye have. Business honesty I. Social life is based upon commercial contracts. Each bringing to the other some product of skill or toil. We cannot supply a fraction of our own wants, we must buy; and we have also in turn something to sell. Business is the outcome of this reciprocal dependence. Each can, each must help the other, or social and civic life would be impossible. II. Dishonesty is subversive of the very basis of social life. It breaks confidence, alienates intercourse; closes friendly relationships, substitutes roguery for righteousness, and wrecks all goodwill. Pleasant to reflect--1. How much trade honour there is among men.2. How surely trickery brings discovery, and therefore penalty, on rogues.3. How honesty is ever winning respect and reward. III. Justice sits observant of all deceitful deeds. “ I am the Lord.” He sees all secrecies; weighs all balances; hates all dishonesties; will requite all deceits. (W. H. Jellie.)Honesty in small things A young American aspirant for office in the State of Iowa drove up to an hotel, alighted, and engaged a room. He desired his trunk to be taken to his room, and, seeing a man passing whom he supposed to be the porter, he imperiously ordered him to take it up. The porter charged him twenty-five cents, which he paid with a marked quarter worth only twenty cents. He then said, “ You know Governor Grimes? Oh, yes, sir.” “ Well, take my card to him, and tell him I wish an interview at his earliest convenience.” “ I am Governor Grimes, at your service, sir.” “ You--I--that is, my dear sir, I beg--a--a thousand pardons!” “ None needed at all, sir,” replied Governor Grimes. “ I was rather favourably impressed with your letter, and had thought you well suited for the office specified; but, sir, any man who would swindle a working man out of a paltry five cents would defraud the public treasury had he an opportunity. Good evening, sir.” An unfair judgment A judge in New Orleans has recently set aside a jury verdict on somewhat unusual but certainly good grounds. A man was on trial for murder. After the case had been given to the jury they retired for consultation for verdict, and spent the hours in drinking whiskey and playing cards. They found the prisoner guilty; but the next day, in setting aside their verdict, Judge Baker said: “ Twelve men, supplied with a quart bottle of whiskey and a deck of cards, who played poker from twelve o’ clock at night till four in the morning, and holding a man’ s life in their hands, could not possibly give the prisoner a fair trial. As long as I preside over this court I cannot sanction such a thing, and therefore I grant the prisoner a new trial.” (S. S. Chronicle.)Righteous dealing Rev. John Miller, writing in the New York Independent the reminiscence of an interview with the late A. T. Stewart, the millionaire storekeeper of New York, tells us that on one occasion in reply to his visitor’ s question, “ What is the secret of this enormous business?” Mr. Stewart replied: “ The only secret I know is that I started with the idea of becoming professionally and actually a merchant. I saw lawyers and doctors become rich by making themselves precious to those they worked for. Hence certain rules. I had only one price.’ Ladies who come in their cushioned carriages don’ t want to be fevered by the idea of beating down. Again, perfect goods! I bought and sold nothing damaged. And in a third of a century people got to buying of me with the luxury of an easy mind. I allowed no deceit. A youth who would misrepresent anything I would discharge. I forbade ladies to be allowed to deceive each other in talking of my goods, and salesmen were ordered to correct buyers who were standing by the goods, who said they would wash, for example, if they would not. You have no idea what comfort this would give in shopping through a long course of years and the business would grow, under this entire freedom from complaint, in a way that neither the storekeeper nor the buyer at the time might quite remark or understand. This is my secret,” said he, “ as far as I can conceive. I have demanded full profits, but then I have bought with uniform care, and sold correctly and with absolute truth all my time.” “ Poor humanity may have only one good side,” adds Mr. Miller, “ but, certainly, that is worthy of a record.” Honesty in common dealing The idea running through this passage is manifestly that of an inward, solid, living truthfulness of mind, as opposed to all surface-virtue or sham, or to any mere keeping up of appearances or putting on of an outside for the avoiding of scandal or damage or disrepute. It is that of a heart entire and direct with itself: a heart without any doubleness or intricacy or prevarication; a heart that keeps itself clean of the dust and cobwebs that gather in the darkness of close designs, oblique arts, and snaky thoughts; and that rejoices to have its chambers all open, its passages clear, and full of light, and fresh and sweet with Heaven’ s own breath. (Norman Hudson.)Just dealings In whatever we do or say let us by all means be faithful and true: deceiving no man; beguiling no man to his damage; punctual to our word and promise; firm and constant to our just engagements; honest and fair in all our dealings. Last, not least, let us be sure that we not only propose to ourselves good and laudable ends but that we also pursue them by no means but what are just and pure; remembering that-- “ Him, only him, the shield of Heaven defends Whose means are fair and spotless as his ends.” Trade immoralities A popular pastor preached once on the immoralities of trade. At the close of the service two of the prominent members of his church, both successful business men, came to him. Said the first: “ Dominie, there is no use in preaching such a sermon. That sort of thing is never practised by honourable houses or by such men as compose this congregation.” The other called the preacher aside and said, “ Dominie, there is no use in preaching such sermons. The practices you speak of are so universal that they have ceased to merit your characterisation of them. Every business house in this city does just that thing, my own amongst the rest. It is not worth while to preach against it.” (Hom. Review.)Everyday religion It is not Israel alone which has needed, and still needs, to hear iterated this command, for the sin is found in every people, even in every city, one might say in every town, in Christendom; and--we have to say it--often with men who make a certain profession of regard for religion. All such, however religious in certain ways, have special need to remember that “ without holiness no man shall see the Lord” ; and that holiness is now exactly what it was when the Levitical law was given out. As, on the one side, it is inspired by reverence and fear toward God, so, on the other hand, it requires love to the neighbour as to one’ s self, and such conduct as that will secure. It is of no account, therefore, to keep the Sabbath--in a way--and reverence--outwardly--the sanctuary, and then on the week-day water milk, adulterate medicines, sugars, and other foods, slip the yard-stick in measuring, tip the balance in weighing, and buy with one weight or measure and sell with another, “ water” stocks and gamble in “ margins,” as the manner of many is. God hates, and even honest atheists despise, religion of this kind. Strange notions, truly, of religion have men who have not yet discovered that it has to do with just such commonplace, everyday matters as these, and have never yet understood how certain it is that a religion which is only used on Sundays has no holiness in it; and therefore, when the day comes, as it is coming, that shall try every man’ s work as by fire, it will, in the fierce heat of Jehovah’ s judgment, be shrivelled into ashes as a spider’ s web in a flame, and the man and his work shall perish together. (S. H. Kellogg, D. D.)Commercial justice in other nations The Hindoo law imposes the highest fines not only upon those who falsify scales or measures, but upon official examiners of coins who pronounce a good piece bad or a bad piece good; it inflicts heavy penalties, and partially corporeal chastisement, upon those who overreach customers, give short measure or light weight, adulterate goods, or try to give them a deceptive appearance; and with respect to a trader in counterfeited gold, it enacts that “ by order of the king he must be cut in pieces with razors,” or that “ he must at least lose three limbs of his body and pay the highest fine.” In Egypt, false coiners and the manufacturers of false weights were condemned to have both their hands cut off; and fraudulent practices of this kind were held in equal detestation by other nations, and were visited with similar punishments. (M. M. Kalisch, Ph. D.). Leviticus 20:2-27 He shall surely be put to death.Penal sanctions This chapter, directly or indirectly, casts no little light on some most fundamental and practical questions regarding the administration of justice in dealing with criminals. We may learn here what, in the mind of the King of kings, is the primary object of the punishment of criminals against society. First and foremost is the satisfaction of outraged justice, and of the regal majesty of the supreme and holy God; the vindication of the holiness of the Most High against that wickedness of men which would set at nought the Holy One and overturn that moral order which He has established. Again and again the crime itself is given as the reason for the penalty, inasmuch as by such iniquity in the midst of Israel the holy sanctuary of God among them was profaned. But if this is set forth as the fundamental reason for the infliction of the punishment, it is not represented as the only object. If, as regards the criminal himself, the punishment is a satisfaction and expiation to justice for his crime, on the other hand, as regards the people, the punishment is intended for their moral good and purification (see Leviticus 20:14). Both of these principles are of such a nature that they must be of perpetual validity. The government or legislative power that loses sight of either of them is certain to go wrong, and the people will be sure, sooner or later, to suffer in morals by the error. In the light we have now, it is easy to see what are the principles according to which, in various cases, the punishments were measured out. Evidently, in the first place, the penalty was determined, even as equity demands, by the intrinsic heinousness of the crime. A second consideration, which evidently had place, was the danger involved in each crime to the moral and spiritual well-being of the community; and, we may add, in the third place, the degree to which the people were likely to be exposed to the contagion of certain crimes prevalent in the nations immediately about them. As regards the crimes specified, the criminal law of modern Christendom does not inflict the penalty of death in a single possible case here mentioned; and, to the mind of many, the contrasted severity of the Mosaic code presents a grave difficulty. And yet, if one believes, on the authority of the teaching of Christ, that the theocratic government of Israel is not a fable, but a historic fact, although he may still have much difficulty in recognising the righteousness of this code, he will be slow on this account either to renounce his faith in the Divine authority of this chapter or to impugn the justice of the holy King of Israel in charging Him with undue severity, and will rather patiently await some other solution of the problem than the denial of the essential equity of these laws. But there are several considerations which, for many, will greatly lessen, if they do not wholly remove, the difficulty which the case presents. In the first place, as regards the punishment of idolatry with death, we have to remember that, from a theocratic point of view, idolatry was essentially high treason, the most formal repudiation possible of the supreme authority of Israel’ s King. If, even in our modern states, the gravity of the issues involved in high treason has led men to believe that death is not too severe a penalty for an offence aimed directly at the subversion of governmental order, how much more must this be admitted when the government is not of fallible man, but of the most holy and infallible God? And when, besides this, we recall the atrocious cruelties and revolting impurities which were inseparably associated with that idolatry, we shall have still less difficulty in seeing that it was just that the worshipper of Molech should die. And as decreeing the penalty of death for sorcery and similar practices, it is probable that the reason for this is to be found in the close connection of these with the prevailing idolatry. But it is in regard to crimes against the integrity and purity of the family that we find the most impressive contrast between this penal code and those of modern times. Although, unhappily, adultery and, less commonly, incest, and even, rarely, the unnatural crimes mentioned in this chapter, are not unknown in modern Christendom, yet, while the law of Moses punished all these with death, modern law treats them with comparative leniency, or even refuses to regard some forms of these offences as crimes. What then? Shall we hasten to the conclusion that we have advanced on Moses? that this law was certainly unjust in its severity? or is it possible that modern law is at fault in that it has fallen below those standards of righteousness which rule in the kingdom of God? One would think that by any man who believes in the Divine origin of the theocracy only one answer could be given. Assuredly, one cannot suppose that God judged of a crime with undue severity; and if not, is not then Christendom, as it were, summoned by this penal code of the theocracy--after making all due allowance for different conditions of society into revise its estimate of the moral gravity of these and other offences? We do well to heed this fact, that not merely unnatural crimes, such as sodomy, bestiality, and the grosser forms of incest, but adultery, is by God ranked in the same category as murder. Is it strange? For what are crimes of this kind but assaults on the very being of the family? Where there is incest or adultery we may truly say the family is murdered; what murder is to the individual, that, precisely, are crimes of this class to the family. In the theocratic code these were, therefore, made punishable with death; and, we venture to believe, with abundant reason. Is it likely that God was too severe? or must we not rather fear that man, ever lenient to prevailing sins, in our day has become falsely and unmercifully merciful, kind with a most perilous and unholy kindness? Still harder will it be for most of us to understand why the death-penalty should have been also affixed to cursing or smiting a father or a mother, an extreme form of rebellion against parental authority. We must, no doubt, bear in mind, as in all these cases, that a rough people, like those just emancipated slaves, required a severity of dealing which with finer natures would not be needed; and also, that the fact of Israel’ s call to be a priestly nation bearing salvation to mankind, made every disobedience among them the graver crime, as tending to so disastrous issues, not for Israel alone, but for the whole race of man which Israel was appointed to bless. On an analogous principle we justify military authority in shooting the sentry found asleep at his post. Still, while allowing for all this, one can hardly escape the inference that in the sight of God rebellion against parents must be a more serious offence than many in our time have been wont to imagine. And the more that we consider how truly basal to the order of government and of society is both sexual purity and the maintenance of a spirit of reverence and subordination to parents, the easier we shall find it to recognise the fact that if in this penal code there is doubtless great severity, it is yet the severity of governmental wisdom and true paternal kindness on the part of the high King of Israel, who governed that nation with intent, above all, that they might become, in the highest sense, “ a holy nation” in the midst of an ungodly world, and so become the vehicle of blessing to others. And God thus judged that it was better that sinning individuals should die without mercy than that family government and family purity should perish, and Israel, instead of being a blessing to the nations, should sink with them into the mire of universal moral corruption. And it is well to observe that this law, if severe, was most equitable and impartial in its application. We have here, in no instance, torture; the scourging which in one case is enjoined is limited elsewhere to the forty stripes save one. Neither have we discrimination against any class or either sex; nothing like that detestable injustice of modern society which turns the fallen woman into the street with pious scorn, while it often receives the betrayer and even the adulterer--in most cases the more guilty of the two--into “ the best society.” Nothing have we here, again, which could justify by example the insistence of many, through a perverted humanity, when a murderess is sentenced for her crime to the scaffold, her sex should purchase a partial immunity from the penalty of crime. The Levitical law is as impartial as its Author; even if death be the penalty the guilty one must die, whether man or woman. (S. H. Kellogg, D. D.)Stone him with stones. Lapidation Lapidation, as is well known, was frequently resorted to by excited mobs for the exercise of summary justice or revenge. But as a legal punishment it was not usual in the ancient world; it is only mentioned as a Macedonian and a Spanish custom, and as having been occasionally employed by the Romans. Among the Hebrews, however, it was very common; it was counted as the first and severest of the four modes of inflicting capital punishment--the three others being burning, beheading, and strangling--and it was in the Pentateuch ordained for a variety of offences, especially those associated with idolatry and incest; in certain cases it was even inflicted upon animals; and its application was by the Rabbins considerably extended. As regards the proceedings observed, the Bible contains no hints except the statements that it took place without the precincts of the town, and that the men by whose testimony the criminal had been convicted were obliged to throw the first stones. But the Mishnah gives the following account, some features of which are possibly of remoter antiquity: When the offender is being led away to the place of execution, an official remains at the door of the law-court, while a man on horseback is stationed at some distance, but so that the former can see him wave a handkerchief, which he does when any one comes declaring that he has something to say in favour of the condemned; in this case the horseman at once hastens to stop the procession; if the convicted himself maintains that he can offer proofs of his innocence or extenuating circumstances, he is taken back before the tribunals; and this may be repeated four or five times, if there appears to be the least foundation for his assertions. A herald precedes him all the while, exclaiming, “ So-and-so is being led out to be stoned to death for this and this offence, and so-and-so are the witnesses; whosoever has to say anything that might save him let him come forward and say it.” Having arrived about ten yards from the appointed spot, he is publicly called upon to confess his sins; for “ whosoever confesses his sins has a share in the future life” ; if he is too illiterate to confess, he is ordered to say, “ Let my death be the expiation for all my sins.” At four yards from the place he is partially stripped of his garments. When the procession has at last reached its destination, he is conducted upon a scaffolding, the height of which is that of two men, and after drinking “ wine mingled with myrrh,” to render him less sensible to pain, he is by one of the witnesses pushed down, so that he falls upon his back; if he is not killed by the fall the other witness throws a stone upon his breast; and if he is still alive all the people present cover him with stones. When the corpse, which is usually nailed to the cross, is in a state of decomposition, the bones are collected and burnt in a separate place; then his relatives pay visits to the judges and the witnesses, in order to prove that they bear them no hatred, and that they acknowledge the justice of the sentence; and they must show their grief by no external mark of mourning. (M. M. Kalisch, Ph. D.) Leviticus 20:26 Ye shall be holy unto Me: for I the Lord am holy.Holiness enforced I. Let us endeavour to explain the meaning, and the force of that reason for which holiness is so universally enjoined. “ Ye shall be holy: for I the Lord your God am holy.” And so God’ s holiness is made the motive for ours. And why? The Lord our God is holy; therefore should we labour to become so likewise, in order that we may become like Him in the most lovely and glorious of His attributes. We should labour to become like Him in the most lovely and glorious of His attributes in order that by so doing we may become well-pleasing in His sight; and, by becoming well-pleasing in His sight, to attain to that eternal happiness which God hath prepared for all those who, because they are like Him, He will condescend to love. II. Having seen why the holiness of God is proposed to us as the motive to become holy, let us proceed to examine into the nature of that holiness which we are commanded to imitate, that we may have a model of that which we are to pursue.1. First of all, then, we are taught that God is a Spirit. As the heavens, therefore, are higher than the earth, so also must we place our conceptions of what constitutes the essential holiness of the High and Lofty One that inhabiteth eternity, above the pollution of every earthly passion. Therefore in knowing, in the first place, what is the model of that holiness of God which you are to pursue, you must first of all remember that no earthly pleasure, no carnal imagination must have a place within the sanctuary of the heart. The utter banishment of all these lusts, then, both from our minds (lest they be defiled), and from our actions (lest they become unholy), must be the first of our labours, must be our perpetual care. 2. But God is not holy in Himself alone, He is holy also in His acts towards every creature in His power. And herein we have another point on which we are to labour after the similitude to God’ s holiness; we must throw aside every regard towards the persons of men, which courts the lofty, which rejects and despises the lowly man; we must account the welfare of all an object of our care; we must consider none too mean to be helped by our hand--none too high to mete out to them things which are expedient and their due. We must think of all, we must feel for all, we must be just to all; and so to show forth the similitude of God’ s holiness to all. 3. Thus holy in Himself, and holy in His acts, God is holy, in the third place, in the manner in which He regards both sin and the sinner. The face of the Lord is against them that do evil; and the wicked, though he be exalted, shall not stand in His sight, for He is of purer eyes than to behold iniquity. To turn, then, away our eyes, lest we look upon vanity, and to separate ourselves from all commerce with ungodly men--to give no encouragement to transgression, nor to the transgressor--to have no fellowship with the unfruitful works of darkness, but rather to reprove them, both in word and deed--these are the duties to which in imitation of God’ s holiness this third particular would more particularly direct us. III. But who is sufficient for these things? Imperfectly as we have delineated the holiness of the Lord, few as are the features which we have had time to detail, yet who can consider his own failings in life without confessing how feebly he has attained to the conformity of the Almighty’ s holiness? When the text is taken in itself, as the measure of the duty required of all, and when we compare it with our weak and wavering performances, there is nothing left for man but destruction and despair. But the same God, who hates every unholy person and thing, has made a way to escape, that we may be able to bear it. Christ has fulfilled the law of holiness for man; and He who knew no sin, has been made sin for us, that we might be made the righteousness of God in Him. This is at once the apparently great mystery, and this the consolation of our religion. (C. Benson.)Ye shall be holy There are three ways in which we may take these words. First, as simply the statement of a fact; the Lord, speaking in prophecy, says you shall be holy; you cannot help being holy, for you belong to God. He has chosen you. Thus every saved one becomes dedicated; and whatever is dedicated is “ holy” ; and, therefore, you being dedicated, you must be “ holy.” Another interpretation might be (still prophetically), “ You shall be holy.” The Lord God Omnipotent shall see to that. But then the promise bears upon that word “ your.” “ Your God.” If He is really your God, the God you have chosen, the God you have loved, the God you have served, the Cod really in your heart, your God, then He will take care and make you holy. But though both these interpretations of the verse are admissible, and true, and comforting, I think it is evident that they are not the meaning which is chiefly intended. “ Shall” is not meant to be a future tense, but the imperative mood, It is very frequent in the Bible; a strong imperative, a positive law to be holy. “ Ye shall be holy,” and for this reason above all others, “ because the Lord your God is holy.” The creature must be like his Creator; the child must be like his Father; the scholar must be like his Master; the sinner must be like his Saviour. “ Ye shall be holy.” It is your first duty to be “ holy.” The reasons why we should be “ holy” are very many. We are made capable of holiness. That is a great fact. Our former convictions and feelings point us to holiness. We have to do with “ holy” things. Everything that we see, and everything we touch is “ holy.” God has provided a way by which we may be “ holy.” Holiness, even in this world, is the highest happiness, and we are made fit for and trained for a holy world beyond--a holy eternity. But besides and above all this our best and highest reason for anything is always what we find in God Himself. “ Ye shall be holy: for I the Lord your God am holy.” It was God’ s primary principle at man’ s creation. “ Let Us make man in Our image, after Our likeness.” Therefore God made man “ holy.” And when man lost his holiness, God, being very jealous about it, immediately proceeded to provide a way by which we could recover it. But what is holiness? The Greek word for “ holiness” is compounded of two words which mean “ without earth,” free from earthliness. Or we may take holiness to be that which has God for its Author, and God for its end; or that which matches with God, and is fitted for His service and His glory. Or sanctified purity. Or, as we have seen, that which resembles God, and is dedicated to His service and His glory. A reflection of Himself, or one or other of His attributes. A reflection of His holiness. Now the great and all-important question is, How is “ holiness” to be attained? How do we, who are so very far off from holiness, become holy? In its great outline, I should say the answer is this: First, you must be, and realise that you are, a member of Christ; a Christian. Made so by your baptism, and your membership ratified and confirmed by the solemn words and vows which you yourself have made, and the many inward feelings in your own heart, and the many communications which you have had with God from time to time. Being, then, a member of Christ, and Christ your Head, the Holy Spirit, which was poured upon you at baptism, must hold His true place in your heart. The great work lies all within the Trinity. The Father gives you to the Son, the Son gives you to the Holy Ghost, the Holy Ghost gives you back to the Son changed and sanctified. Sanctified, but still a poor sinner. And the Son cleanses you with His blood, and clothes you with His own righteousness, and gives you back to the Father, through Him and in Him holy, holy enough for heaven, holy enough to stand in God’ s holy presence. (Jas. Vaughan, M. A.)Holiness; - I. The holiness of saints depends upon no outward condition, requires no special gift of nature or of providence, of understanding or wisdom, nay, i may say, of grace. It need not be shown in any one form; it does not require the largeness of any one grace; still less does it consist in austere sadness, or stern constraint, or rigid severity as to ourselves or others, except as to our sins. The blessed company of the redeemed saints have and have not found one road to heaven. One road they found, in that they were saved through one Redeemer, looking on to Him and believing in Him before He came or looking to Him when He had come. But all else in their outward lot was different. They were “ redeemed to God out of every kindred, and tongue, and people and nation.” II. Holiness was made for all. It is the end for which we were made, for which we were redeemed, for which God the Holy Ghost is sent down and shed abroad in the hearts that will receive Him. God did not will to create us as perfect. He willed that we, through His grace, should become perfect. But what He willed that we Should be, that, if our will fail not, we must become. His almighty will vouchsafes to depend on ours. What God commands; what God wills; what God so willed that He made us for this alone, that we should be holy, and being holy, should share His holiness and bliss--that must be within our reach if we will. III. The mistake of mistakes is to think that holiness consists in great or extraordinary things, beyond the reach of ordinary men. It has been well said, “ Holiness does not consist in doing uncommon things, but in doing common things uncommonly well.” Few can ever do great things, and the few who can do them can each do but few. But every one can study the will of God, and can give great diligence to know it and to do what he knows. Your daily round of duty is your daily path to come nearer unto God. (E. B. Pusey, D. D.)Godly distinctiveness I. A unique code of moral and sacred laws. “ Ye shall keep all My statutes and all My judgments, and do them” (Leviticus 20:22). No other people had a standard of morals, or a directory of religious regulations comparable to these. II. A studious avoidance of the customs of ungodliness. “ Ye shall not walk in the manners of the nations,” &c. (Leviticus 20:23). Conformity to the world was prohibited. However sanctioned, or desirable, or seemingly harmless, the customs of the ungodly were to be shunned. III. A cautious selection of social enjoyments and indulgences. “ Ye shall put difference between clean and unclean,” &c. (Leviticus 20:25). Palate not to be gratified, tables not to be spread with promiscuous viands. God’ s wish and word were to rule them in every enjoyment, and self-restraint was to mark them in every gratification. IV. A heritage of special privileges as God’ s people. “ Ye shall inherit their land, a land that floweth with milk and honey,” &c. (Leviticus 20:24). Sinners lose earthly felicities, as the penalty of their impiety: “ therefore I abhorred them” (Leviticus 20:23). The godly possess rich heritage of good as the mark of God’ s favour: “ I will give it unto you to possess” (Leviticus 20:24). V. A seal of divine sanctity resting upon them: They show themselves to be--1. Divinely “ separated” (Leviticus 20:24), from other people. Their history and career attest God’ s dealing with them as with no other people. 2. Divinely sanctified. “ Ye shall be holy unto Me: for I the Lord am holy, and have severed you from other people” (Leviticus 20:26). For the very “ beauty of the Lord” rests upon the character and conduct of those He redeems. Note: (1) God claims His people: they are not their own; may not follow their own desires and delights; He is their law, they must surrender to Him. “ That ye should be Mine” (Leviticus 20:26). It is a blessed fact co belong to God: but it carries its obligations. (2) Privileges are conditioned upon fidelity (Leviticus 20:22). The inheritance would be forfeited if obedience were withheld. All God’ s covenant promises to us wait upon our loyalty to Him. “ Ye are My friends if ye do,” &c. (W. H. Jellie.)A holy God requires a holy people The various laws which the Jews received from God through the medium of Moses were all meant to promote social, personal, political, national morality; to keep the people distinct from infecting elements around them, separated and hedged off from the possibility of contagion; so that whatever defiled them might be seen not to come from others, but to rise from the depths of their own fallen and depraved hearts. “ Therefore I have separated you from all people, that ye might be unto Me,” He says, “ a peculiar people” ; and the great end that He contemplated constantly was their holiness--that they might be a holy people. The word “ holy,” in fact, means properly, separated--set apart to some purpose or object or end. But in order to make their holiness still more likely He presented ever before them a grand model. “ Be ye holy,” is His constant phrase, “ for I the Lord am holy.” “ Ye shall be holy unto Me: for I the Lord am holy.” It is well known that a people become, to a great extent, what their god or their gods are. The gods of the heathen were most of them monsters of lust. Jupiter was depraved; Mercury was a thief; others of their gods were infected with the greatest crimes; as if their villainy upon earth gave them a title to a niche in the Pantheon of heathenism. You must expect, from such gods in the theology of a people, bad lives in the history of that people. If the model be so bad, how low must the imitator and the worshipper be! But before the Jews there was placed the magnificent ideal of all that was holy, pure, just, perfect. The nearer they approached God, the nobler they became; the farther they receded from Him, the more degenerate they became. They had the standard infinitely remote, but infinitely perfect, ceaseless approximation to which was their nation’ s strength, its glory, and its happiness. Thus the Jews were selected that they might be holy. They had a model constantly before them they were to imitate, that they might be holy. And they were chosen for this grand destiny not because of their own virtues--for, strange enough, their very mercies the corruption of their hearts turned into their own merits, and the more God favoured them, with a perverse ingenuity the most remarkable, when we know it was so often rebuked, the more credit they took to themselves; and He tells them that He chose them, not because they were greater or more excellent than any other nation, but because, in His own sovereignty, He set His love upon them. Thus they were hedged round with ceremonial laws; they had presented before them a perfect, infinitely perfect, Model; they were selected by distinguishing grace in order to reach and strive after this great destiny; they had ringing in their ears every day the law, “ Thou shalt love,” which is translated into practical language, “ Thou shalt be holy,” in order that they might obtain the end for which they were chosen and blessed and favoured--to be a separated people and a holy people to the Lord. Now, what the Jews were meant to be nationally we Christians are meant to be personally. We, too, are selected and favoured for this purpose; and we shall find all the economy of the New Testament constantly contemplates the holiness of God’ s people as the great end and object and aim of our Christian privileges and blessings and mercies upon earth. I. But, first of all, let us define what holiness is. The word means simply separation. So the Latin word sacer, from which comes our word “ sacred,” is employed to denote profane as well as sacred--means wicked as well as holy. Hence the expression “ Auri sacra fames,” literally translated, “ The sacred thirst of gold,” but strictly and properly, “ The accursed thirst of gold.” The meaning, therefore, of a holy person is one severed or separated to something; and when applied to that which is pure and just and true it means separated to God. And we can only form an idea of what holiness is by seeing it defined by God, as embodied in His character and explained at length in His Word. Holiness in a Christian is just separation, sanctification, severance from the excessive love of things lawful, from the forbidden love of things sinful, to the growing love of what God has commanded in His holy Word, and of the grand image that God has depicted in every page of His revelation. II. Now having seen what this holiness is, let me state, in the next place, how Christians in the new testament are constantly associated with it.1. They are elected to it. He has chosen us in Christ from the foundation of the world, that we should be holy. 2. Now, this holiness, in the next place, is true and lasting beauty; it is real and original beauty. The King’ s daughter has all her beauty within, that needs a spiritual eye to discriminate and discern. The mass of mankind can only see glare, pretension, gaudiness, but the true Christian sees a city where the world sees none, for Christ, when He came to His own, His own recieved Him not; there was no beauty in Him that the world should desire Him. 3. And this holiness, too, of character is the highest possible honour. It is the livery of Heaven; it is the very robes of the King of glory; it is the dress which He prepares for His own; it is the Apocalyptic garments “ white and clean, which are the righteousness of saints” ; it is the raiment white and clean which no moth can gnaw, which no rust can decay, which no thief can break through and steal. 4. Arid, in the next place, this holiness is fitness for heaven. A man without an ear cannot enjoy music. In the same manner, a person without a sanctified heart, without holiness, is not fit for heaven. 5. In the next place, it is the distinguishing mark of the true Church of the Lord Jesus Christ. It is this that makes a Christian; and without this he cannot see God or put forth any valid claim to be a Christian at all. 6. In the next place, the Holy Spirit is the Author of this holiness. III. Thus we have seen what this holiness is and who is the Author of it; let me notice now that all the institutions of the gospel are meant to promote it. Preaching is meant to promote it; sacraments are meant to promote it; the reading of the Bible is meant to promote it; the teaching of teachers is meant to promote it; all our schools and institutions, our preaching and hearing, our praying and communicating, are all helps that, by the blessing of the Spirit of God, bring us nearer to Him who is the Fountain of all holiness, of all light, and of all life. IV. And in the next place, all the chastisements of God’ s providence are meant to promote this. (J. Gumming, D. D.)Holiness Holiness! There is sweet music in the very name. It tells of sin subdued, of boisterous passions lulled, of fiery lusts becalmed, of miry paths made clean. It sets before us a pure walk, where peace and joy go hand in hand, and scatter heaven-born fragrance round. Holiness! To cause this lovely plant to thrive, its roots to deepen, and its branches to bear fruit, is one grand purport of the scheme of grace. The Lord’ s own voice proclaims, “ Ye shall be holy: for I am holy.” Holiness falls short when it falls short of God. But perhaps you say such glorious lustre is too bright for sight. The heavenly sunshine dims the dazzled eye. But still draw near. God’ s Holiness, in human form, has visited and trod our earth. Jesus takes flesh and tabernacles here. His walk in our soiled paths is clean as on celestial pavement. Mark every act. Hear every word. They have one feature, holiness. Mark next the soil in which this flower has roots, the seed from which it springs. Man’ s pride must here lie low. It never thrives in Nature’ s field. Neither can hand of Nature plant it. When sin came in each gracious fibre died. The curse fell blightingly on earth, bat most so on the human heart. The thorns and briars of the outward world are dismal emblems of the wilderness within. God’ s likeness was effaced at once, and hideous enmity established its one rule. How, then, can holiness revive? Until the waste becomes a garden the plant cannot be set; until Heaven gives the seed it can nowhere be found. God must prepare the soil. God must infuse the seed. The work is wholly God’ s. Next mark the renovating means. The wondrous engine is the gospel truth. The Spirit wins by charming notes. He opens ears to hear new melody. He gives the eye to see new scenes. He reveals Christ, the beauty of all beauty. He shows the cleansing blood, the sympathising heart, the perfect refuge, the all-sufficient aid. These sights wave a transforming wand. A new affection subjugates the man. Jesus and purer hopes now occupy the mind. Darkness is passed. The true light shines. The grace of faith springs up. This is the chain which binds the soul to Christ and makes the Saviour and the sinner one. A channel is now formed by which Christ’ s fulness plenteously flows down. The barren branch becomes a portion of the fruitful stem. Christ’ s vital juices permeate the whole. The limbs receive close union with the head, and one life reigns throughout the total frame. (Dean Law.)Example of holiness Christ is the Pattern, the Sample, the exemplary Cause of our sanctification. Holiness in us is the copy or transcript of the holiness that is in the Lord Jesus. As the wax hath line for line from the seal, the child limb for limb, feature for feature, from the father, so is holiness in us from Christ. (M. Henry.)Influence of holiness There is an energy of moral suasion in a good man’ s life passing the highest efforts of the orator’ s genius. The seen but silent beauty of holiness speaks more eloquently of God and duty than the tongues of men and angels. Let parents remember this. The best inheritance a parent can bequeath to a child is a virtuous example, a legacy of hallowed remembrances and associations. The beauty of holiness beaming through the life of a loved relative or friend is more effectual to strengthen such as do stand in Virtue’ s ways and raise up those who are bowed down than precept, command, entreaty, or warning. Christianity itself, I believe, owes by far the greater part of its moral power, not to the precepts or parables of Christ, but to His own character. The beauty of that holiness which is enshrined in the four brief biographies of the Man of Nazareth has done more, and will do more, to regenerate the world and bring on everlasting righteousness than all the other agencies put together. It has done more to spread His religion in the world than all that has ever been preached or written on the evidences of Christianity. (T. Chalmers, D. D.)Sanctification, what it is The saintly and learned Archbishop Ussher was frequently urged by a friend to write his thoughts on sanctification, which at length he engaged to do; but a considerable time elapsing, the performance of his promise was importunately claimed. The Archbishop replied, “ I have not written, and yet I cannot charge myself with a breach of promise, for I began to write; but when I came to treat of the new creature which God formeth by His own Spirit in every regenerate soul I found so little of it wrought in myself that I could speak of it only as parrots, or by rote, but without the knowledge of what I might have expressed, and therefore I durst not presume to proceed any further upon it.” Upon this his friend stood amazed to hear such a confession from so grave, holy, and eminent a person. The Archbishop then added: “ I must tell you we do not well understand what sanctification and the new creature are. It is no less than for a man to be brought to an entire resignation of his own will to the will of God, and to live in the offering up of his soul continually in the flames of love, as a whole burnt-offering to Christ; and oh l how many who profess Christianity are unacquainted experimentally with this work upon their souls!” Holiness defined At one of the ragged schools in Ireland a clergyman asked the question, “ What is holiness?” A poor Irish convert in tattered rags jumped up and said, “ Please, your Reverence, it’ s being clean inside.” True holiness True holiness is a plain and an even thing, without falsehood, guile, perverseness of spirit, deceitfulness of heart, or starting aside. It hath one end, one rule, one way, one heart; whereas hypocrites are, in the Scripture, called “ double-minded men,” because they pretend to God and follow the world; and “ crooked men,” like the swelling of a wall whose parts are not perpendicular nor level to their foundation. Now rectitude, sincerity, and singleness of heart are ever, both in the eyes of God and man, beautiful things. (H. G. Salter.)The ideal Holy One And have you never cried in your hearts with longing, almost with impatience, “ Surely, surely there is an ideal Holy One somewhere, or else how could have arisen in my mind the conception, however faint, of an ideal holiness? But where? oh, where? Not in the world around, strewn with unholiness. Not in myself, unholy, too, without and within, and calling myself sometimes the very worst of all the bad company I meet, because that company is the only company from which I cannot escape. Oh! is there a Holy One whom I may contemplate with utter delight? and if so, where is He? Oh I that I might behold, if but for a moment, His perfect beauty, even though, as in the fable of Semele of old, the lightning of his glances were death.” (Charles Kingsley.)The Mount of Holiness In elocution there is what rhetoricians term a “ second voice.” It comes after an orator has been speaking sufficiently long for his lungs to become thoroughly warmed. The diversified ligaments and muscles and membranes which compose or influence his vocal organs then take on a more perfectly adjusted action, and the voice grows flexible and full and rich, able to express “ thoughts that breathe and words that burn.” There is a vision known to opticians as “ second sight.” In their later years many people come into possession of this. They can lay aside their spectacles, worn perhaps for a quarter of a century, and with the naked eye read the finest print. I have seen octogenarians whose eyesight was apparently as good as in the palmiest days of their youth. There is a mental perception enjoyed by multitudes of thinkers which seems to them like a “ second intellectuality.” It is broader, clearer, and more satisfying than was the first. It is reached after a night-time of doubt and darkness, during which one’ s theories seem like chaos and one’ s beliefs like desperate guesses. It comes after a transition period, when, like Noah’ s ark, the mind can find no Ararat on which to anchor. Then breaks in a new light; the shadows flee, the heterogeneous mass of speculations begin to crystallise; a form appears, and he who had well-nigh become Diogenes the Cynic begins to develop into Socrates the Philosopher. So there is a “ second religious experience,” deeper than the first. It lies beyond the surf of unbelief and partial consecration, and is reached by launching out into the deep of an unreserved dedication to God. Many have attained unto it and enjoy “ the rest of faith.” Others are hungering after this more perfect righteousness, and will not hunger long in vain. Multitudes more are wishing for but making no determined efforts to secure it. They are like travellers ascending the valley of Chamounix, who catch glimpses of Mont Blanc, and though longing to stand on its glittering summit, have no expectation of ever doing so. I recall a memorable Sunday afternoon when, from an hotel window in Geneva, seventy miles distant, I caught my first view of that celebrated landmark. The setting sun was transmuting, as no other alchemist ever could, its whole immense top into one gorgeous mass of burnished gold, and the desire to visit it came upon me like a spell. But the city of Geneva, with its bright stores and historic church and marvellous watch factories, its bridges across the crystal river, and its romantic lake, lay at my feet, and I fingered; and when at last I sought the shining mount, like most tourists I was satisfied to reach its base and gaze upon it from below. So it is with thousands of Christians. Before their raptured vision rises, in their best moments, the Mount of Holiness. They sigh for its lofty experiences, but still view it from afar, or journey no farther than its foot-hills. Would they but climb its rising footways and scale its magnificent peaks, a second and deeper experience would be theirs. (Sunday School Record.). Leviticus 21:1-24 Speak unto the priests the sons of Aaron.--Sacred relationship demands sanctity of life If there is one fact more notably emphasised than another in this address to priests, it is this: their-- I. Absolute and indestructible relationship. Every son of Aaron was a “ priest.” Of this union with Aaron it is observable that--1. It results from a living relationship. By birth he was connected with Aaron, a lineal descendant of God’ s high priest. And no truth is more a truism than that every Christian is by birth-relationship connected with Christ--the moment he is quickened and becomes a believing and a living soul, he is a “ priest unto God.” By no process of spiritual development or self-culture or studied effort does the convert to Christ become a “ priest” ; he is that by virtue of his living relationship to the High Priest: for as all the sons of Aaron were priests, so are all the sons of God through their connection with Christ. 2. The relationship is inalienable and indestructible. Conduct is not the basis of relationship with Christ, but life. A son of Aaron may be defiled “ for the dead” (Leviticus 21:2), yet he did not thereby cease to be related to Aaron. If we were only priests to God as our conduct was faultless, who could stand? We are all unclean; defile ourselves continuously with “ the dead,” the guilty and contaminating things of earth. But “ our life is hid with Christ in God” ; and by virtue of that life-union we remain priests. 3. Imperfections of nature and character do not sever relationship. A “ blemish,” deformity of body, prove a disqualification for ministry, but did not destroy association with Aaron. Yes; there is exclusion from high and honoured services in consequence of irremediable defect and fault; and Christians with incurable weakness of disposition, worldliness of sympathy, infirmities of character, vacillation of purpose, are thereby set aside from honour in the Church and highest ministries for their Lord; yet still the relationship to Christ continues, for it is a birth-relationship, based upon a life-union with Jesus. But though relationship is absolute and indestructible-- II. Privilege is dependent and conditional.1. Defilement is a disqualification for near fellowship and highest enjoyment of the priestly relationship.. Contact with “ the dead” was forbidden; it excluded the priest from the service of God until cleansed anew and so reinstated. All contamination works disqualification, therefore “ touch not, taste not, handle not.” A priestly life should be pure. 2. Defect is a disqualification for highest service for our Lord. (1) Physical deformities even now form a natural barrier to the loftiest offices in the Church of Christ. Not unfitting the sufferer for many lowlier and less public ministries; for sacred grace is not dependent upon physical “ form and comeliness.” (2) Defects of character, of mental and moral constitution, also exclude from loftiest stations and services in the Christian kingdom. They are a barrier to such positions in the Church as require noblest qualities of character: for eminence gives influence; and he who moves in the public gaze must be free from such weaknesses of will, or principle, or conduct as would lay him open to inconstancy. (W. H. Jellie.)Holy unto their God. Holy priests I. The honourable position of the priests.1. They are sanctioned by God, consecrated to His especial service, they bear His stamp upon them, wear His livery, and receive of the honour that belongs to Him. 2. They perform the high function of offering the bread of God. This phrase included not only the placing of the shewbread in the sanctuary, but also the presentation to God of the various sacrifices which become the materials for His glory and praise. The enlarged priesthood of the New Testament, embracing the whole body of believers in Christ Jesus, are similarly dedicated to sacred office. They present spiritual sacrifices, they “ showforth the excellences of Him who called them out of darkness into His marvellous light.” II. Honour involves obligation and restriction. Many acts permissible to the people were not so to the priests. They were evidently to be models of holiness in their persons, families, and social relationships. Men like the idea of occupying posts of dignity, but do not sufficiently realise the responsibilities thence accruing. We are always more anxious to get than to give; sinecure livings are at too high a premium of estimation. III. Perfect holiness implies beauty, life, and joy. It is in opposition to disfigurement, death, and sorrow. How different this conception of holiness from that of gloom and moroseness which many entertain. Let young people know that God loves pretty children, and handsome men and women, when the glory of the Spirit is thus reflected in the outer person; He delights in the vigour and innocent mirth of the young, and in the happy enthusiasm, the lively rejoicing of their elders, when these are the outcome of righteousness and devoted service. The imperfection of this present state is evident in the fact that holiness does not mean exemption from anxiety and tribulation. It sometimes appears as if the most faithful children of God were visited with heaviest chastisements. We are assured of a future state where these contradictions shall be removed. The ideal shall not only be approximated, but attained to; “ death shall be no more, neither shall there be mourning nor crying, nor pain any more: the first things are passed away,” symbolical and ascriptional righteousness shall give place to real perfect holiness; in the presence of God there shall be fulness of joy. (S. R. Aldridge, B. A.)Personal requirements of the priests It is a truth which ought ever to be before the minds of those who minister in holy things, and deeply graven on their hearts, that righteousness of life and consistency in private conduct is the most vital element of a preacher’ s power. Let his ordination, his talents, his attainments, his eloquence, be what they may, without a life corresponding to his teachings he is only “ as sounding brass, or a tinkling cymbal.” Actions speak louder than words. Character is more eloquent than rhetoric. What a man is always has more weight than what he says. And in the same proportion that an unholy life weakens a minister’ s influence, does uprightness, fidelity, and consistency, enhance it. A truly honest and good man, whatever his sphere, will always have weight. However people may revile his profession, they always feel rebuked in his presence, and pay homage to him in their secret souls. There is might in virtue. It tells upon a man in spite of him. It strikes at once into the heart and conscience. And when a minister has a pure and spotless life to sustain his profession, he becomes a host in strength. Jehovah says of His priests, “ They shall be holy unto their God, and not profane the name of their God.” “ He that ruleth among men must be just, ruling in the fear of the Lord.” But the law prescribes for the domestic relations and social surroundings of the priest as well as for his personal perfections. Upon this point also it becomes a minister to be particular. I. The ancient priest was required to be physically perfect. Otherwise he could not be a fit representative of that perfect humanity which was found in our Saviour. He was required to be without bodily blemish, that Israel might know what sort of a Priest Messiah to expect. Their eyes were to be directed to Jesus as one “ altogether lovely.” II. The ancient priest was required to be properly and purely mated. As a type of Christ in all other respects, so was he also in his espousals. The Lamb is not alone. He has His affianced bride--His holy Church. He hath chosen her as a chaste virgin--as one whom “ the daughters saw and blessed.” Not a divorced woman--not a vile offender--not an unclean thing--is the Church of Jesus. And the priest’ s wife had to be pure to typify these pure espousals of the Lamb, and the excellencies of that Church which He has chosen for His everlasting bride. III. It was required of the ancient priest that his children should be pure. The transgression of his daughter degraded him from his place. It is one of the demands laid upon Christian pastors to have “ faithful children that are not accused of riot, nor unruly.” The reason is obvious. A minister’ s family, as well as himself, is made conspicuous by the very nature of his office. Their misdeeds are specially noticed by the world, and readily laid to his charge. Any unholiness in them operates as a profanation of his name. It is so much taken from his power. The Holy Ghost therefore calls upon him to “ rule well his own house, having his children in subjection.” But the law was typical. It relates to Christ and His Church. It points to the fact that everything proceeding from His union with His people is good and pure. IV. There are other requirements which were made of the ancient priests, both in the twenty-first and twenty-second chapters, which I will sum up under the general name of holiness. They were not to defile themselves with the dead, or by eating improper food, or by contact with the unclean, or by irreverence towards the holy things. They were to be very particular about all the laws, and to devote themselves to their office as men anointed of God. In one word, they were to be holy; that is, whole, entire, complete, fully separated from all forbidden, and fully consecrated to what was commanded. This was necessary for personal and official reasons; but especially for the high priest as a type of Christ. It was a requirement to shadow forth the character of Jesus, and the sublime wholeness and consecration which were in Him. Men have despised and desecrated the sanctity of everything else related to religion; but when they came to the character of Jesus, their hands grew powerless, their hearts failed, their utterance choked, and they turned aside in reverent awe of a goodness and majesty which could not be gainsaid. Infidelity itself has freely and eloquently confessed to His matchless excellence. Paine disavows “ the most distant disrespect to the moral character of Jesus Christ.” Rousseau is struck with admiration at His excellence. “ What sweetness, what purity in His manner! What an affecting gracefulness in His delivery! What sublimity in His maxims! What profound wisdom in His discourses l What presence of mind, what subtlety, what truth in His replies! How great the command of His passions! Where is the man, where the philosopher, who could so live, and so die, without weakness and without ostentation?. . . Yea, if Socrates lived and died like a sage, Jesus lived and died like a God.” What would man be without Christ--without His holy life? In Him, and in Him alone, earth rises into communion with heaven, and light shines in upon our benighted humanity. V. There is yet one particular in the requirements concerning the ancient priests to which I will refer. It is said of the high priest, “he shall not uncover,” &c. (Leviticus 21:10-12). That is to say, he was not to allow any natural sympathies to interfere with the pure and proper discharge of the duties of his high office. Some have regarded this as a coldness and harshness thrown around the old priesthood, which has nothing to correspond to it in the Christian system. I do not so understand it. The very reverse is the truth. The high priest was a great religious officer for the entire Jewish nation. He belonged more to the nation than to his family or himself. It would therefore have been a most heartless thing to allow a little natural domestic sympathy and affection to set aside all the great interests of the Hebrew people. So far from throwing a chilliness around the high priesthood, it gave to it a warmth and zeal of devotion, and showed an outbreathing of heart upon the spiritual wants of the congregation, superior to the love of father or mother. And it was meant to shadow forth a precious truth: viz., that Christ, as our High Priest, consecrated all His highest, warmest, and fullest sympathies in His office. He loved father and mother, and was properly obedient to them; but when it came to the great duties of His mission, the interests of a perishing world were resting upon His doings, and He could not stop to gratify domestic sympathies. Rising then above the narrow circle of carnal relationships, “ He stretched forth His hand toward His disciples, and said, Behold My mother and My brethren!” His sympathies are those of the spirit, and not of the flesh. (J. A. Seiss, D. D.)Any blemish.--Blemishes affect service, not sonship To be a child of God is one thing; to be in the enjoyment of priestly communion and priestly worship is quite another. This latter is, alas! interfered with by many things. Circumstances and associations are allowed to act upon us by their defiling influence. We are not to suppose that all Christians enjoy the same elevation of walk, the same intimacy of fellowship, the same felt nearness to Christ. Alas! alas! they do not. Many of us have to mourn over our spiritual defects. There is lameness of walk, defective vision, stunted growth; or we allow ourselves to be defiled by contact with evil, and to be weakened and hindered by unhallowed associations. In a word, as the sons of Aaron, though being priests by birth, were, nevertheless, deprived of many privileges through ceremonial defilement and physical defects; so we, though being priests unto God by spiritual birth, are deprived of many of the high and holy privileges of our position by moral defilement and spiritual defects. We are shorn of many of our dignities through defective spiritual development. We lack singleness of eye, spiritual vigour, whole-hearted devotedness. Saved we are through the free grace of God, on the ground of Christ’ s perfect sacrifice. “ We are all the children of God, by faith in Christ Jesus” ; but, then, salvation is one thing, communion is quite another. Sonship is one thing, obedience is quite another. These things should be carefully distinguished. The section before us illustrates the distinction with great force and clearness. If one of the sons of Aaron happened to be “ broken-footed, or broken-handed,” was he deprived of his sonship? Assuredly not. Was he deprived of his priestly position? By no means. It was distinctly declared, “ He shall eat the bread of his God, both of the most holy and of the holy.” What, then, did he lose by his physical blemish? He was forbidden to tread some of the higher walks of priestly service and worship. “ Only he shall not go in unto the vail, nor come nigh unto the altar.” These were very serious privations; and though it may be objected that a man could not help many of these physical defects, that did not alter the matter. Jehovah could not have a blemished priest at His altar, or a blemished sacrifice thereon. Both the priest and the sacrifice should be perfect. Now we have both the perfect priest and the perfect sacrifice in the Person of our blessed Lord Jesus Christ. (C. H. Mackintosh.) Leviticus 21:22 He shall eat the bread of his God.The Divine banquet It is not easy to say whether the words, “ bread of his God,” refer generally to the sacrifices and offerings, or specially to the “ shewbread.” We take them as pointing to the latter; as, indeed, in any interpretation of the expression, the shewbread must be included, if not mainly intended. It was called the “ shewbread” ; or, more properly, “ the bread of the presence” ; the bread that stood on the King’ s table, and in the King’ s presence; the bread which was therefore intimately connected with Him who is called “ the Angel of the Presence” (Isaiah 62:9); the bread which was associated with Him whose “ presence” went with Israel whithersoever they went (Exodus 33:14). I. It is provided by God. As in carrying out His purpose in the old creation, He provided every fruit-bearing tree for man, so, in accomplishing the new creation, He has supplied the “ food convenient.” He has made the provision for His house; and He has also blessed it. For the sustaining the life which He imparts, He provides the food required. II. It is prepared by God himself. Moses, as representing God, prepared the twelve loaves; and God Himself has prepared the better bread, the flesh of the Son of Man. “ A body hast Thou prepared Me.” In the history of the birth, the life, the sorrows, the hardships, the blood-shedding, the death of the incarnate Son of God, we have a description of the way it, which the “ shewbread” or “ presence-bread” of the Church was prepared, according to God’ s own method, for our everlasting food. III. It is given to us by God. God causes it to be provided for us; nay, He prepares it Himself; and then having thus provided and prepared it, He gives it: “ God so loved the world that He gave His only-begotten Son” (John 3:16); “ The bread that I will give is My flesh, which I will give,” &c. IV. Who they are who feast on it. Perhaps the answer to such a question will be--God’ s priesthood, His Church. Nor would this be incorrect; yet it would be defective. No doubt this heavenly bread is for them, just as the tree of life was for Adam, or the Temple shewbread was for the sons of Aaron. But it is so specially called “ the bread of our God” ; and the table on which it is set is so specially God’ s own table; and the place where it is to be eaten is so manifestly the royal banquet-hall of heaven, that we come to the conclusion that God Himself is partaker of this feast as well as we. The King, sitting at His own table, in His own festal chamber, not only feeds His guests, bat Himself partakes of that which is set before them. Israel’ s various sacrifices and offerings of all kinds were the various dishes set upon the great Temple table; each of them full of meaning; each of them containing that which would satisfy and comfort; every one of them setting forth some part of the glorious fulness of the God-man, as the true food of souls; and all of them together representing that complete and blessed feast of “ fat things” partaken of by God and His redeemed, in some measure now, but hereafter to be more fully enjoyed at the great marriage-supper in the New Jerusalem, when that shall be fulfilled, so long realised but in parts and fragments, “ I will come in to him, and will sup with him, and he with Me” (Revelation 3:20). (H. Bonar, D. D.)The bread of God It was an ancient heathen notion that in sacrifice food was provided for the deity in order thus to show him honour. And, doubtless, in Israel, ever prone to idolatry, there were many who rose no higher than this gross conception of the meaning of such words. Thus, in Psalms 50:8-15, God sharply rebukes Israel for so unworthy thoughts of Himself, using language at the same time which teaches the spiritual meaning of the sacrifice, regarded as the “ food” or “ bread” of God . . . Of which language the plain teaching is this. If the sacrifices are called in the law “ the bread of God,” God asks not this bread from Israel in any material sense, or for any material need. He asks that which the offerings symbolise; thanksgiving, loyal fulfilment of covenant engagements to Him, and that loving trust which will call on Him in the day of trouble. Even sol Gratitude, loyalty, trust! this is the “ food of God,” this the bread which He desires that we should offer, the bread which those Levitical sacrifices symbolised. For even as man, when hungry, craves food, and cannot be satisfied without it, so God, who is Himself Love, desires our love, and delights in seeing its expression in all those offices of self-forgetting and self-sacrificing service in which love manifests itself. This is to God even as is food to us. Love cannot be satisfied except with love returned; and we may say, with deepest humility and reverence, the God of love cannot be satisfied without love returned. Hence it is that the sacrifices, which in various ways symbolize the self-offerings of love and the fellowship of love, are called by the Holy Ghost “ the food” or “ bread of God.” And yet we must, on no account, hasten to the conclusion, as many do, that therefore the Levitical sacrifices were only intended to express and symbolise the self-offering of the worshipper, and that this exhausts their significance. On the contrary, the need of infinite love for this “ bread of God” cannot be adequately met and satisfied by the self-offering of any creature, and, least of all, by the self-offering of a sinful creature, whose very sin lies just in this, that he has fallen away from perfect love. The symbolism of the sacrifice as “ the food of God,” therefore, by this very phrase, points toward the self-offering in love of the eternal Son to the Father, and in behalf of sinners for the Father’ s sake. It was the sacrifice on Calvary which first became, in innermost reality, that “ bread of God,” which the ancient sacrifices were only in symbol. It was this, not regarded as satisfying Divine justice (though it did this), but as satisfying the Divine love; because it was the supreme expression of the perfect love of the incarnate Son of God to the Father, in His becoming “ obedient unto death, even the death of the Cross.” (S. H. Kellogg, D. D.). Leviticus 22:11 If the priest buy any soul . . . and he that is born.Bought, or born Strangers, sojourners, and servants upon hire were not to eat of holy things. It is so in spiritual matters still. But two classes were free at the sacred table--those who were bought with the priest’ s money, and those who were born into the priest’ s house. I. Bought. Our great High Priest has bought with a price all those who put their trust in Him. They are His absolute property. Not for what they are in themselves, but for their Owner’ s sake they are admitted into the same privileges which He Himself enjoys, and they shall “ eat of His meat.” He has meat to eat which worldlings know not of. “ Because ye belong to Christ,” therefore shall ye share with your Lord. II. Born. This is an equally sure way to privilege; if born in the Priest’ s house we take our place with the rest of the family. Regeneration makes us fellow-heirs, and of the same body; and, therefore, the peace, the joy, the glory, which the Father has given to Christ, Christ has given to us. (C. H. Spurgeon.) Leviticus 22:21 It shall be perfect to be accepted.A plain man’ s sermon 1. The ceremonial law, as ordained by the hand of Moses and Aaron, called the worshippers of God to great carefulness before Him. Before their minds that solemn truth was ever made visible, “ I the Lord thy God am a jealous God.” Nothing might be done thoughtlessly. Of every ceremony it might be said, “ It must be perfect to be accepted.” God must have the minds and thoughts of men, or He counts that they are no worshippers. We need to think a great deal more about how we come before the Most High; and if we thought more and prayed more, we should become more certain of our inability to do anything as we ought to do it, and we should be driven to a more entire dependence upon the Spirit of God in every act of worship. This in itself would be a great blessing. 2. The ceremonial law also engendered in men who did think a great respect for the holiness of God. They could not help seeing that God required everything in His service to be of the very best. They must have felt that sin was not a trifle, but a thing for which there must be life given and blood shed before it could be removed; and that life and blood must be the life and blood of a perfect and unblemished offering. 3. Under the Jewish ceremonial law, one of the most prominent thoughts, next to a great respect for the holiness of God, would be a deep regard for the law of God. Everywhere that the Israelite went he was surrounded by law. If men do not understand the law, they will not feel that they are sinners; and if they are not consciously sinners, they will never value the sin-offering. I. First, then, the rule of our text, “ it shall be perfect to be accepted,” may be used to shut out all those faulty offerings whereon so many place their confidence.1. It most effectually judges and casts forth all self-righteousness, although this is the great deceit wherewith thousands are buoyed up with false hopes. “ It shall be perfect to be accepted; there shall be no blemish therein.” If you can come up to this rule you shall be saved by your righteousness; but if you cannot reach you must fail of acceptance. 2. Why, look, ye that hope to be saved by your own doings, your nature at the very first is tainted! There is evil in your heart from the very beginning, so that you are not perfect and are not without blemish. Who can bring a clean thing out of an unclean? Not one. 3. Look again, for I feel sure that there must have been a blemish somewhere as matter of fact. As yet you are not conscious of a blemish; and possibly there is some justification for this unconsciousness. Looking upon you, I feel inclined to love you, as Jesus loved that young man who could say of the commandments, “ All these have I kept from my youth up.” But I must beg you to answer this question--Has there not been a blemish in your motives? What have you been doing all these good things for? “ Why, that I might be saved!” Precisely so. Therefore selfishness has been the motive which has ruled your life. Moreover, it is not only your nature and your motive which are imperfect. You certainly must have erred somewhere or other, in some act of your life. The Scripture also is dead against you when it says, “ There is none righteous; no, not one.” 4. Methinks if I could read all hearts, there is not one here, however self-righteous he may be, who would not have to confess distinct acts of sin. I know how some of you have lived. You were amiable girls and excellent young women, and have grown up to be careful, loving wives; and therefore you say, “ I never did anybody any harm; surely I may be accepted.” I wish that there were more like you. I am not condemning you; far from it; but I know that your tendency is to think that because of all this you must in yourselves be accepted of God. Give me your hand, and let me say to you, with tears, “ It is not so, my sister; it is not so, my brother. It must be perfect to be accepted; there must be no blemish in it.” This is a death-blow for your self-confidence; for there was a time, some day or other in your life, in which you did wrong. What I have you no hasty temper? Have no quick words escaped you which you would wish to recall? What! have you never murmured against God, or complained of His providence? Have you never been slothful when you ought to have been diligent? Can you say that your heart has never desired evil--never imagined impurity? Have you never gone to live in an old house which looked like new? You had fresh paint, and varnish, and paper in superabundance; and you thought yourself dwelling in one of the sweetest of places, till one day it happened that a board was taken up, and you saw under the floor. What a gathering of every foul thing! You could not have lived in that house at peace for a minute had you known what had been covered up. Rottenness had been hidden, decay had been doctored, death had been decorated. That is just like our humanity. When lusts are quiet, they are all there. The best man in this place, who is not a believer in Christ, would go mad if he were to see himself as God sees him. 5. This text makes a clean sweep of all other kinds of human confidences. Some are deceived in this sort: “ Well,” they say, “ I do not trust in my works; but I am a religious person, and I attend the sacrament, and I go to my place of worship pretty regularly. I feel that I must certainly be right. I have faith in Jesus Christ and in myself.” In various ways men thus compose an image whose feet are part of iron and part of clay. II. As this rule shuts out all other confidences, so this rule shuts us up to the sacrifice of Jesus Christ. Oh, if I had the tongues of men and of angels, I could never fitly tell you of Him who offered Himself without spot unto God, for He is absolutely perfect; there is no blemish in Him!1. He is perfect in His nature as God and man. There was not the possibility of sinning about the Saviour--no tendency that way, no desire that way. Nothing that could be construed into evil ever came upon His character. 2. As He was perfect in His nature, so was He in His motive. What brought Him from above but love to God and man? You can find no trace of ambition in Christ Jesus. In Him there is no thought of self. 3. As His nature was perfect, so was His spirit. He was never sinfully angry, nor harsh, nor untrue, nor idle. Tile air of His soul was the atmosphere of heaven rather than of earth. 4. Look at His life of obedience, and see how perfect that was. Which commandment did He ever break? Which duty of relationship did He ever forget? He honoured the law of God and loved the souls of men. 5. Look at the perfection of His sacrifice. He gave His body to be tortured, and His mind to be crushed and broken, even unto the death-agony. He gave Himself for us a perfect sacrifice. All that the law could ask was in Him. III. Listen, ye that follow after righteousness, ye that know the Lord! You are saved. You have not, therefore, to bring any sacrifice by way of a sin-offering, but you have to bring sacrifices of thanksgiving. It is your reasonable service that you offer your bodies a living sacrifice unto God. If you do this you cannot bring an absolutely perfect sacrifice, but you must labour to let it be perfect in what is often the Biblical sense of perfection. You must take care that what you bring is not blind, for the blind were not to be offered. You must serve God with a single eye to the glory of God. And as it must not be blind, so it must not be broken. Whenever we serve God, we must do it with the whole of our being, for if we try to serve God with a bit of our nature, and leave the rest unconsecrated, we shall not be accepted. Next, they were not to bring a maimed sacrifice: that is, one without its limbs. Some people give grudgingly, that is to say, they come up to the collection-box with a limp. Many serve Christ with a broken arm. The holy work is done, but it is painfully and slowly done. Among the heathen, I believe, they never offered in sacrifice to the gods a calf that had to be carried. The reason was that they considered that the sacrifice ought to be willing to be offered, “ and so it must be able to walk up to the altar. Notice in the Old Testament, though there were many creatures, both birds and beasts, that were offered to God, they never offered any fish on the holy altar. The reason probably is that a fish could not come there alive. Its life would be spent before it came to the altar, and therefore it could not render a life unto God. Take care that you bring your bodies a living sacrifice. We must not bring Him the mere chrysalis of a man, out of which the life has gone; but we must bring before Him our living, unmaimed selves if we would be acceptable before Him. It is then added, “ or having a wen.” It does not look as though it would hurt the sacrifice much to have a wen; yet there must not be a wen, or spot, or wrinkle, or any such thing. Above all, avoid that big wen of pride. The sacrifice was not to be scabbed, or to have the scurvy. That is to say, it was to be without any sort of outward fault. I have heard men say, “ It is true I did not do that thing well, but my heart was right.” That may be, but you must try and make the whole matter as good as it can be. What a deal of scabbed service our Lord gets! Men try to be benevolent to their fellow-creatures with an irritable temper. Certain people try to serve God, and write stinging letters to promote brotherly love, and dogmatical epistles in favour of large-mindedness. Too many render to the Lord hurried, thoughtless worship; and many more give for offerings their smallest coins and such things as they will never miss. God has many a scurvy sheep brought before Him. The best of the best should be given to the Best of the best. Would God that the best of our lives, the best hours of the morning, the best skill of our hands, the best thoughts of our minds, the very cream of our being, were given to our God! (C. H. Spurgeon.)Offerings to be without blemish 1. This law was, then, necessary for the preserving of the honour of the sanctuary and of the God that was there worshipped. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great Sacrifice, from which all those derived their virtue. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions be ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick for sacrifice. But cursed be the deceiver that doth so, for while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul. (Matthew Henry, D. D.)Blemishes in our sacrifices All religious service is of the nature of sacrifice. I. Read this requirement of perfect sacrifices, and by it let us test our regard for the sabbath services. God has once, at least, read us a very solemn lesson of the manner in which He regards lost Sabbaths. Seventy Sabbatical years the Jews allowed to drop out of their calendar. Seventy years were spent by them in captivity. A fearful presage to us of what might be the national judgment if, as a Church and people, we went on to blot out from amongst us our day of rest. Every one will agree that if the Sabbath be obligatory, then it is assuredly obligatory thus far--1. That there be regular attendance upon public service. 2. Of the other hours of the day, that a part be spent in private devotional exercises, a part in religious reading; that a higher and more sacred tone of conversation be maintained; that some work of piety and love be performed. II. By this test let us judge our sanctuary worship. Examine ourselves in the house of God. Difficulty of keeping the mind collected and devout results from want of due preparation.1. Something may be said respecting the posture of body we assume in the sanctuary. Position of body reacts upon the mind. Indolence is associated with, and leads to, irreverence. Kneeling is required equally by the dignity of God and the weakness of our nature. 2. So with the voice. Difficult to overestimate how much is lost-- (a) to the beauty of our services; (b) to the glory of God; (c) to our own souls, by the silence so many of us maintain, both in the responses and in the service of song. But there are more serious “ blemishes” in our sanctuary sacrifices than these. Where is--(1) The constant mental effort essential to true worship and proper in the presence of God?(2) The self-distrust due from such sinful creatures as we?(3) The self-discipline to bring ourselves into responsiveness to God’ s Spirit?(4) The inward up-looking for Divine light and grace?(5) The frequent reminding our selves of what we are and what God is?(6) The simple spirit of self-application?(7) The faith to give wings to prayer? Well might St. James say, “ Ye have not because ye ask not, or ask amiss.” “ Blemish on sacrifice” drives the flame down again. III. By this test let us examine our observance of the sacrament of the Lord’ s supper. A word in solemn affection to some. You never attend the sacrament to celebrate the Lord’ s death at all. Others, if at all, so irregularly as almost to turn the attendance into a mockery.1. Happy for us that we can turn from all our poor “ blemished” sacrifices to that pure and perfect sacrifice of Christ, which has been offered “ without blemish and without spot” for us. 2. Only let us never forget that he who would safely trust in the power of that “ Sacrifice” for his salvation must take the spotlessness of that Sacrifice for his daily pattern. (Anon.)Giving the worst to God A pastor went one day to call on a member of his church, who was a farmer. During the conversation the work of Christian benevolences was touched upon, and the farmer proudly alluded to the fact that out of his few acres of ground he always set aside one acre to the Lord’ s use. The pastor, hoping to here get the material for an illustration in his own work, asked the farmer brother, “ Which acre do you set aside?” This was a question that came very unexpectedly, but the farmer was honest enough to tell the truth, and replied, “ When it is a dry season, I select one up there,” pointing to a field on the hillside; “ and when it is a wet season, I choose one down there,” pointing to a field of very low land which lay at the foot of the hill. I give this illustration, not on account of its rarity, but because it is a true picture of thousands of professed Christians, who give to God’ s service that part of their time and means that is left after first satisfying their own personal selfish ends. (Sharpened Arrows.)God ought to have the best One cold morning a little ragged, woeful-looking child came in at our back door, begging for food. “ Please, ma’ am, mend the children most starved. Only a bit o’ bread.” “ Have you no father or mother, child?” asked I. “ Yes’ m,” and a look of shame and despair mantled his hollow cheeks. “ Don’ t they work and earn money?” “ Yes’ m, little; but they most allus spend it afore they gets home, at the ‘ Horn o’ Plenty.’ “ Immediately my heart became adamant. The miserable, drunken brutes, thought I, I’ ll not feed their children. Then I remembered there is a very stale loaf of bread in the cupboard, scarcely fit for toast. I gave that to the child, very glad to dispose of it. He grabbed it eagerly, with a clutch that reminded one of the grasp of the drowning, when they would fain save themselves. Little Gracie, our six-year-old darling, had been a silent spectator; but after the boy departed, she came to me with deep inquiry depicted upon her spiritual countenance, saying, “ Mamma, if Jesus Christ had come and said He was starving to death, would you have given Him that awful dry loaf of bread?” “ Why, child,” said I, “ why do you ask such a question ?” “ Why, when we give to the poor, ought we not to think that we are really giving to Jesus Himself? I thought He said so when here upon the earth.” “ Well, Gracie,” said I, kissing her sweet, troubled face, “ I think you are right, and I will remember your lesson next time. Yes, Gracie, we, whom the Lord hath blessed in our ‘ granary and our store,’ would soon relieve suffering humanity if we gave our alms as if we really were giving to the ‘ Blessed Redeemer.’ We are too prone to forget this truth.” “ The very best that we have in the house isn’ t too good for Him, is it, mamma?” asked she. “ No, no, my precious child,” replied I, clasping her to my heart and thinking, “ Out of the mouths of babes and sucklings hast Thou ordained strength and wisdom.” (Christian Age.)Worthless offerings A missionary in China, describing in the Sunday at Home, the sacrifices which are offered to Confucius at the usual and autumnal equinoxes, says, “ We looked at the victims, and they were diseased, scraggy brutes, worthless offerings. Oh, the mockery and the utter insincerity and indifference of the Chinese mind to all sense of honour I My friend explained the matter to me; he said they were allowed so much by the Treasury for this purpose, and the cheaper they could get the animals the more they could pocket.” (J. Tinling.) Leviticus 22:31-33I am the Lord. Five motives to obedience Five motives are strewn on their path to constrain them to close obedience.1. “ I am the Lord.” This is authority employed. 2. “ I will be hallowed among the children of Israel.” This is His holiness, and His desire to diffuse awe of His holy name. 3. “ I am the Lord which hallow you.” Here is an appeal to their privileges as Israelites. Do you not feel that you actually are set apart for Me? 4. “ I am the Lord which brought you out of Egypt.” Here is His claim as Redeemer, who paid the price and set free the captives. Is there gratitude in your souls? Is there sense of thankfulness for favour done? 5. “ Your God” --as well as your Lord: His claim as Father, Shepherd, King, and whatever else there is that is tender in relationship, or beneficial in office, or sweet in character--all is summed up in “ your God” ! Who is like “ our God” ? “ Who would not fear Thee?” (Jeremiah 10:7). (A. A. Bonar.)Unquestioning obedience peremptorily enforced I. What Jehovah was in Israel. “ I am the Lord.” II. What Jehovah was to Israel. “ Your God.” III. What Jehovah had done for Israel. “ That brought you out of the land of Egypt.” IV. What Jehovah would do with Israel. “ I am the Lord which hallow you.” Ceremonially and symbolically priests and people were made holy by--1. The rights they observed.2. The sacrifices they offered.3. The manifested presence of the Lord. (F. W. Brown.). Leviticus 23:2-44 These are My feasts. The holy festivals I. Commentators generally on this part of Hebrew law have remarked upon the social, political, and commercial benefits resulting to the Jewish people from these national festivals and convocations. They served to unite the nation, cemented them together as one people, and prevented the tendency to the formation of separate cliques and conflicting clans or states. These convocations also had great effect upon the internal commerce of the Hebrew people. They furnished facilities for mutual exchanges, and opened the ways of trade and business between the various sections. II. There was also A direct religious value and forethought in the appointment of these festivals. They prescribed public consociation in worship. Man is a worshipping being. It is not only his duty, but his nature and native instinct to worship. Mere isolated worship, without association in common set services, soon dwindles, flags, degenerates, and corrupts. Neither does it ever reach that majesty and intense inspiration which comes from open congregation in the same great acts of devotion. “ As iron sharpeneth iron, so man sharpeneth the countenance of his friend.” And just as the multitude of these mutual sharpeners is increased, will their common devotion be deepened and augmented. III. I propose to speak more particularly of the typical relations of these holy feasts and seasons. We have in them a system of types, chronologically arranged, to set forth the true course of time--to prefigure the whole history of redemption in its leading outlines from the commencement to the close.1. The first was the Passover. It was a sort of perpetual commemoration of their deliverance from the oppressor and from death--a standing testimonial that their salvation was by the blood of the Lamb. It was the keynote of the Christian system sounding in the dim depths of remote antiquity. That bondage in Egypt referred to a still deeper and more degrading slavery of the spirit. That redemption was the foreshadow of a far greater deliverance. And that slain lamb and its sprinkled blood pointed to a meeker, purer, and higher Victim, whose body was broken and blood shed for us and for many for the remission of sins. 2. The next was the Feast of Unleavened Bread, which was a sort of continuation of the Passover on the next day. The one refers to what Christ does and is to the believer, and the other refers to what the true believer does in return. The one refers to our redemption by blood and our deliverance from condemnation; the other to our repentance and consecration to a new life of obedience, separated from the leaven of unrighteousness. It is therefore plain why both were thus joined together as one. Redemption is nothing to us if it does not lead us to a purification of ourselves from the filthy ways and associations of the wicked, We can only effectually keep the gospel feast by purging out the old leaven of malice and wickedness. Seven days was this Feast of Unleavened Bread to be kept--a full period of time. We are to “ serve God in righteousness and holiness all the days of our life.” Our work is not done until the week of our stay in this world ends. We must be faithful until death. 3. Joined with the Passover and the Feast of Unleavened Bread was the additional service of presenting before God the first sheaf of the barley harvest. “ This,” says Cumming, “ was a beautiful institution, to teach the Israelites that it was not the soil, nor the raindrops, nor the sunbeams, nor the dews, nor the skill of their agriculturists, that they had to thank for their bounteous produce; but that they must rise above the sower and reaper, and see God, the Giver of the golden harvest, and make His praise the keynote to their harvest-home.” It was all this, but it had also a deeper and more beautiful meaning. The broad field, sowed with good seed, with its golden ears ripening for the harvest, is Christ’ s own chosen figure of His kingdom upon earth, and the congregation of His believing children maturing for the garners of eternal life. In that field the chief sheaf is Jesus Christ Himself; for He was in all respects “ made like unto His brethren.” He is the “ firstfruits.” He was gathered first, and received into the treasure-house of heaven. It was the Passover time when He came to perfect ripeness. It was during these solemnities that He was “ cut off.” And when the Spirit of God lifted Him from the sepulchre, and the heavens opened to receive Him, then did the waving of the sheaf of firstfruits have its truest and highest fulfilment. Until this sheaf was thus offered along with the blood of atonement there could be no harvest for us. 4. There was another harvest, and another festival service connected with its opening, fifty days later than the barley harvest. This was the wheat harvest, at which was celebrated the Feast of Weeks, otherwise called Pentecost. The Passover shows us Christ crucified; the sheaf of firstfruits shows us Christ raised from the dead and lifted up to heaven as our forerunner; and the Pentecostal feast, with its two leavened loaves, shows us Christ in the gracious influences of His Spirit wrought into the hearts and lives of those who constitute His earthly Church. This spiritual kneading took its highest and most active form on that memorable Pentecost when the disciples “ were all with one accord in one place,” and the Holy Spirit came down upon them with gifts of mighty power. Three thousand souls were that day added to the Church, It was a glad and glorious day for Christianity. It was the firstfruits of wheat harvest brought with joyous thanksgiving unto God. But it was only the firstfruits--the earnest of a vast and plenteous harvest of the same kind ripening on the same fields. Thenceforward the world was to be filled with glad reapers gathering in the sheaves, and with labourers kneading the contents of those sheaves into loaves for God. Leaven there needs is in those loaves; but, presented along with the blood of the chief of the flock and herd, they still become acceptable to Him who ordained the service. There was a peculiar requirement connected with these laws for the wheat, harvest well worthy of special attention. The corners of the fields and the gleanings were to be left. This was a beautiful feature in these arrangements. It presents a good lesson, of which we ought never to lose sight. But it was also a type. Of what, I have not seen satisfactorily explained, though the application seems easy. If the wheat harvest refers to the gathering of men from sin to Christianity, and from subjects of Satan to subjects of grace, then the plain indication of this provision is that the entire world, under this present dispensation, shall not be completely converted to God. I believe that the time will come, and that it is largely and fully predicted in the Scriptures, when “ all shall know the Lord from the least unto the greatest” --when there will not be a single sinner left upon the earth. But that time will not come until a new dispensation with new instrumentalities shall have been introduced. 5. The next was the Feast of Trumpets. This was held on the first day of the seventh month of the ecclesiastical year, which was the same as the first month of the civil year. It was therefore a new-year festival, and at the same time the feast of introduction to the Sabbatic month. Its chief peculiarity was the continual sounding of trumpets from morning till evening. It was the grand type of the preaching of the gospel. The Feast of Trumpets was, to a great extent, a preliminary of the great Day of Atonement. We have already considered the peculiarities of this solemn day. Its leading thought is contained in its name--at-one-ment--that is, agreement, reconciliation, harmony, and peace with God. The Feast of Trumpets was a call to this at-one-ment. The gospel is an appeal to men to be reconciled to God. 6. Immediately succeeding the great solemnity on the fifteenth day of the month began another remarkable festival called tile Feast of Tabernacles. It was to commemorate the forty years of tent life which their fathers led in the wilderness, and pointed, the same as that which it commemorated, to that period of the Christian’ s career which lies between his deliverance from bondage and his entrance into rest--that is, between his reconciliation to God and his final inheritance of the promises. It celebrates the state of the believer while he yet remains in this present life. This world is not our dwelling-place. We are pilgrims and strangers here, tarrying for a little season in tents and booths which we must soon vacate and leave to decay. “ The earthly house of this tabernacle” must “ be dissolved.” The places that know us now shall soon know us no more. “ Seven days” --a full period--were the people of Israel to remain in these temporary tabernacles. And thus shall we be at the inconvenience of a tent life for the full period of our earthly stay. But it was only once in a year that Israel kept the Feast of Tabernacles. And so, when we once leave the flesh, we shall never return to it again. Our future bodies shall be glorified, celestial, spiritual bodies. It is also a precious thought connected with this subject that when the Jews left their tents at the conclusion of the Feast of Tabernacles it was the Sabbath morning. This frail tent life is after all to be rounded off with the calm quiet of a consecrated day that has no night, and to merge into a rest that is never more to end. (J. A. Seiss, D. D.)Feasts of the Lord I. Sacred life is itself a festival.1. Divine in its origin.2. Blissful in its quality.3. Enriched with frequent delights. II. The Christian year has its festivities.1. Time is interrupted by sacred seasons.2. Human life is refreshed by the blessings of religion.3. A witness to what is God’ s will for man. III. Gracious seasons are appointed for the church.1. Days of rest and gladness.2. Special times of revival.3. Foretaste of Heaven’ s joy. (W. H. Jellie.)The great feasts I. Political effects. Annual gatherings of the people exhibited the numerical strength of the nation. As they went “ from strength to strength,” i.e., from company to company (Psalms 84:7 marg.), on their way to Jerusalem, and saw the vast crowds flocking from all parts of the kingdom to the capital, their patriotic ardour would be fired. The unity of the nation, too, would be ensured by this fusion of the tribes. Otherwise they would be likely to constitute separate tribal states. They would carry back to the provinces glowing accounts of the wealth, power, and resources of the country. II. Sanitary effects. They would greatly influence the health of the people. The Sabbath, necessitating weekly cleansings, and rest from work, and laws and ceremonies concerning disease (as leprosy) and purifications, deserve to be looked at in this light also. The annual purifying of the houses at Feast of Unleavened Bread; the dwelling at certain times in tents--leaving the houses to the free circulation of light and air; and the repeated journey on foot to Jerusalem, must have had a great sanitary influence. As man was the great object of creation, so his welfare--in many respects besides religion--was plainly aimed at in these regulations. III. Social effects. Promoted friendly intercourse between travelling companions. Distributed information through the country at a time when the transmission of news was slow and imperfect. Imported into remote provincial districts a practical knowledge of all improvements in arts and sciences. Enlarged the general stock of knowledge by bringing many minds and great variety of taste together. Spread before the eyes of the nation the wonders collected in Jerusalem by the wealth and foreign alliances of Jewish kings. IV. Moral effects. The young looking forward to, the aged looking back upon, and all talking about past or future pilgrimages to the city of the great King. Education, thus, of memory and hope and desire. Influence of this on the habits of the people. Thrift promoted to provide against expenses of the journey. The promise of bearing company held out as reward to well-conducted youth. Enlargement of knowledge, improvement of taste, advantage to health, fixing habits, etc., would all react morally on the character of the people. V. Religious effects. These the most important. Preserved the religious faith of the nation, and religious unity among the people. Constantly reminded the people of the Divinely wrought deliverances of the past. Promoted gratitude and trust. Testified the reverence of the people for the Temple and its sacred contents. Influence of well-conducted Temple services upon the synagogues through the land. Led the mind of the nation to adore the one true and only God. (J. C. Gray.)Seven feasts mentioned in this chapter There were seven feasts which God commanded His people to observe every year. All these feasts are mentioned in this chapter, and should be studied together so that their relation may be seen. The first, the Sabbath, commemorated God’ s rest from the work of creation, and typified the rest of God’ s people in the eternal Sabbath-keeping. The second, the Passover, commemorated Israel’ s redemption through the blood of the paschal lamb, prior to their exodus from bondage, and typified our redemption through Christ’ s blood, previous to our exodus from the bondage of sin to the liberty wherewith Christ makes us free (Galatians 5:1). The third, the Feast of Unleavened Bread, typified the holiness of life for which they were redeemed through blood (1 Corinthians 5:7-8). The fourth, the Firstfruits, was a grateful assurance of the coming harvest, and typical of the resurrection unto life of all believers, because Christ as their firstfruits has risen from the dead (1 Corinthians 15:20; 1 Corinthians 15:23). The fifth, the Pentecost, has become universally known by being the day on which the Holy Spirit was given to the twelve in the upper room in Jerusalem (Acts 2:1-4), and as in the Feast of Firstfruits (type of Christ’ s resurrection), the sheaf of the firstfruits of the barley harvest was waved before the Lord, so on the Day of Pentecost, the sheaf of the firstfruits of the wheat harvest, typical of the gift of the Holy Spirit and prophetic of the harvest of souls gathered to Christ through the power of the Holy Spirit. The fifth, Feast of Trumpets, typical of Israel’ s ingathering for their millennial privileges, and of the call to all the world to come to the gospel feast. The sixth, the Day of Atonement, typical of Christ’ s atonement. The seventh, the Feast of Tabernacles. (D. C. Hughes, M. A.)God’ s holy days Here we have a general account of the holy times which God appointed (Leviticus 23:2); and it is only His appointment that can make time holy. For He is the Lord of time; and as soon as ever He had set its wheels agoing, it was He that first sanctified and blessed one day above the rest (Genesis 2:3). Man may by His appointment make a good day (Esther 9:19), but it is God’ s prerogative to make a holy day; nor is anything sanctified but by the stamp of His institution. As all inherent holiness comes from His special grace, so all adherent holiness from His special appointment. Now concerning the holy times here ordained, observe--1. They are called feasts. The Day of Atonement, which was one of them, was a fast; yet, because most of them were appointed for joy and rejoicing, they are in general called feasts. Some read it, “ These are My assemblies,’ but that is coincident with convocations. I would rather read it, “ These are My solemnities” ; so the Word here used is translated (Isaiah 33:20), where Zion is called “ the city of our solemnities.” And reading it so here the Day of Atonement was as great a solemnity as any of them. 2. They are the feasts of the Lord: “ My feasts.” Observed to the honour of His name, and in obedience to His command. 3. They were proclaimed; for they were not to be observed by the priests only that attended the sanctuary, but by all the people. And this proclamation was the joyful sound which they were blessed that were within hearing of (Psalms 89:15). 4. They were to be sanctified and solemnised with holy convocations that the services of these feasts might appear the more honourable and august, and the people more unanimous in the performance of them. It was for the honour of God and His institutions, which sought not corners, and the purity of which would be best preserved by the public administration of them; it was also for the edification of the people in love that the feasts were to be observed as holy convocations. (Matthew Henry, D. D.)God’ s festivals The solemnities appointed were--1. Many, and returned frequently; which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in His service that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly Sabbath is so, and all their yearly solemnities except the Day of Atonement. God would thus teach them that wisdom’ s ways are pleasantness; and oblige them to His service by obliging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations: The first day, and the seventh, of the Feast of Unleavened Bread; the Day of Pentecost; the day of the Feast of Trumpets; the first day, and the eighth, of the Feast of Tabernacles; and the Day of Atonement: here were six for holy joy, and one for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. (Matthew Henry, D. D.) Leviticus 23:5 In the fourteenth day of the first month at even is the Lord’ s passover.The Passover The typical character of the Old Testament is a subject full of instruction, and one which opens a very extensive field of investigation before the mind of the Christian student. It presents itself to our view not only in the ordinances of the Jewish people, their sacrifices and priesthood, and religious rites in general, but also in the historical parts of these lively oracles. Many of the events recorded in these sacred pages have not only an historical, but also a typical, or in other words a prophetic interest. They were, in fact, living prophecies, having each his manifest counterpart or antitype somewhere in the gospel scheme. But this observation particularly applies to the ordinances of the Ceremonial Law. These rites had, no doubt, a duty to accomplish on behalf of those who celebrated them, and subserved some moral purpose towards them who did the service. But they had also a higher object; they had all a Christian aspect, or, as the apostle to the Hebrews says, they were “ the shadows of good things to come.” In the former bearing they have long since passed away, but in the latter they are still abiding. And what an important addition have we here to the prophetic evidence of Christi-unity! For these rites and ceremonies must, every one of them, be regarded as predictions of those things they typified. Every well-established type is an instance of fulfilled prophecy; and when we view them all combined we have a congeries of prophecies manifestly fulfilled, and affording an amount of accumulated evidence which must be convincing to any candid mind. In all the necessary elements of prophetic evidence the argument derived from these types is remarkably certain and facile. Their antiquity, or priority in point of time to their antitypes, is undoubted, it is admitted on all hands. They were celebrated by successive generations for centuries before those things which answered to them appeared to human observation, or could be known in any other way than by Divine revelation. Their fulfilment, also, is equally certain; we compare the antitypes with the types, and find them answer the one to the other in an immense variety of particulars. It is utterly impossible that this agreement should be the result of accident; it is so minute, and carried out into such numerous ramifications, that it exceeds even the credulity of infidelity itself to ascribe it to anything but design. Here, as in a kind of panorama, that gospel passes before us, so that we, as it were, behold with our eyes those very truths which are the source of our present and eternal peace. And this, perhaps, is one reason why these ordinances are so minutely enjoined; why we find so many, and sometimes such trifling particulars commanded. The sceptic smiles at this minuteness, and refuses to believe that God could condescend to be the author of such unimportant injunctions. The reply to this is at once suggested from the book of nature, where the Deist professes to become acquainted with his God. We bid him to consult that book which is open before his eyes, and behold the minuteness of detail which characterises all the works that meet him there. See the particularity of design and of execution which pervades its every part. Has not the same hand which restrains the billows of the mighty ocean in their proper bounds painted the tiny shells which are buried in its deep abyss? But to the believer, who recognises the gospel in these ordinances, this very minuteness with which they are prescribed constitutes their perfection. He sees in this a representation of that condescending love which has ordained every particular of that covenant of grace--“ the covenant ordered in all things, and sure.” And not only so, but everything to him becomes significant; he could not part with one of them; and all together make up a perfect whole on which his faith is founded. We are to consider the feast of the Passover, instituted, as its name implies, in commemoration of that night in which the Lord passed over the houses of the Israelites when He smote the first-born in the land of Egypt. In order, then, to understand aright the typical or prophetic bearing of this ordinance, we must recall to mind the transactions of that memorable night, and-- I. The land of Egypt exhibits a type of this present evil world--the world, i mean, as distinct from the church and people of God. Egypt was ripened for judgment, and was devoted to destruction. She had despised her opportunities and hardened herself against the warnings of Jehovah, and was now arrayed in hostility against God and His people. And such is the world in which we live, it is destined to destruction; and why? Because it has rejected alike the mercies and the warnings of the Lord; it has despised His counsel and will have none of His reproof. And there is one point of analogy between the case of Egypt and that of this present world which is especially deserving of attention; I mean the fact that the climax in either case is preceded by a succession of judgments. I feel persuaded, my dear brethren, that we ought to be prepared for an outpouring of Divine judgments upon the earth, the effect of which shall be, as in the case of Egypt, the hardening of “ the men of the earth” against the Lord and against His anointed (Revelation 9:20-21; Luke 21:35-36). II. But God had a people in Egypt. They were in Egypt, but they were not of it; differing in their origin, their customs, their laws, their worship, and their God. They were the people of Jehovah; His by covenant arrangement; His chosen ones, His own. And why were they chosen? Was it because of their own goodness? because they were better than the other nations? No; for they were a stiff-necked people. Why, then, were they chosen? Simply because He loved them, and took them to Himself out of all the nations of the earth. And so it is at the present time. The Lord has a people in the world, but yet not of the world. “ Ye are not of the world, even as I am not of the world.” But if He has loved His people, He has “ made them to differ” from Egypt. As they are His by sovereign grace, so also are they His by manifest consecration to Him and separation from the world. Their origin is from above. They are “ born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” III. But what was the means by which the Israelites were saved from the judgment of Egypt? It was the sprinkled blood (Exodus 12:12-13). And so if we escape the righteous judgment of God it can only be by the sprinkling of the blood of the Lamb--“ the precious blood of Christ as of a lamb without blemish and without spot” (1 Peter 1:19). Outside of Christ is wrath, in Him is perfect peace and safety. Not that this sprinkled blood is the exciting cause of God’ s love unto His people. No; He needed not this inducement. God did not love the children of Israel because the blood was sprinkled on their houses; no, the blood was sprinkled there because He loved them. They misunderstand the doctrine of the atonement who represent it as appeasing a God of vengeance and stimulating Him to mercy. “ God is love.” IV. The israelites were commanded to feast upon the lamb. The lamb was to be the food of them for whom his blood was sprinkled. And what is the spiritual food supplied to the Church of God? It is the Lamb that was slain (John 6:57). If we would have spiritual strength to do the work of God we can derive it only by feeding on, that is, by habitually contemplating and confiding in the work of Jesus. A living faith in Him will appropriate Him. And when the Passover is called a feast we are reminded that those who feed on Jesus have in Him not only necessaries, but abundance; not only salvation, but peace and happiness and joy--“ fat things full of marrow, wines on the lees well refined” (Isaiah 25:6). You see we are supposed to be ever feasting. And if our souls are not abundantly satisfied, as with marrow and fatness, the fault is entirely our own. The provision is made; all things are ready; everything that the hospitality of eternal love, aided by the counsels of infinite wisdom and the resources of infinite power could procure to make glad the shiner’ s heart. Why do we go so heavily on our way? Why have we so little peace and joy? It is because we do not feed, as we should, upon the Lamb. We do not make Him our daily bread, and incorporate Him, by a living faith, with our souls. And mark, the whole of the paschal lamb was eaten; not one particle of it was to be left. ‘ Tis thus the Saviour gives Himself altogether to be His people’ s food; it is not a part, but the whole of a precious Christ that is provided for us. All the holiness of His life, all the devotedness of His death, all the efficacy of His blood, all the power of His resurrection--the dignity of His ascension--the influence of His intercession, and the glory of His coming again; everything He does--He has--He is; the whole is given unto us to feast upon; and we need it all. I must have Him all to meet the exigency of my case, the necessities of my soul. V. But let us remark the adjuncts of this feast. They were to eat it with unleavened bread and with bitter herbs; with staves in their hands and shoes on their feet. Each particular is significant. Are they to eat it with unleavened bread? If we would have communion with Jesus it must be “ in the Spirit.” The carnal mind cannot find enjoyment in Him; and if we are walking after the flesh we cannot feed on Him. We must “ put it out of our houses,” so as not to follow or be led by it. Again, too, “ the bitter herbs.” Oh! how significant is this! The paschal feast is not a feast of self-indulgence; it is not to gratify the carnal mind. They that feed on Jesus must deny themselves, and take up the cross and follow Him. The path He leads in is not that of self-gratification and carnal ease. If these be the objects we pursue we are not--we cannot be feeding on the Lamb (Galatians 2:20). It is impossible for the true believer to escape the taste of the “ bitter herbs.” The very principles which actuate him, the motives of which he is conscious, the tastes implanted in his mind are such as to render his life in this world a scene of constant trial. There are trials peculiar to the Christian which others have not, and cannot even understand. Beloved, let us search our hearts diligently; let us examine our motives. Are we indeed sincere before God? Are we really humbled before the Cross, and has every other shadow of dependence been put away? And are we dressed, too, in the garb of pilgrims? Or rather have we the pilgrim’ s heart? Or are our thoughts and affections given to the things of earth--the flesh-pots of Egypt? (J. B. Lowe, B. A.) Leviticus 23:9-15 When ye be come into the land.The conditions of the spiritual land-tenure I. Man’ s true relation to the land of promise.1. In his original estate man realised his dependence upon God, and his responsibility before God for the true and righteous use of all God’ s gifts. As long as man used God’ s glorious gifts in obedience to God’ s supreme law of love, his life was blessed with the fulness of weal: “ Of every tree of the garden thou mayest freely eat.” But in the day when the sense of responsibility to God was lost, and the commandment which embraced in itself the significance of all the other commandments was broken, the disorders and the miseries of human society arose. The spirit of individual selfishness is the power which disorganises society, which brings a blight upon the garden of God, and drives human souls out from the glory and wealth into the thorny, desolate wilderness. There is no power that can enable man to dress the garden and to keep it, but the sense of responsibility to the one supreme Lord of Life, whose name is Love. This principle is the Divinely ordained power that suffices to check the deadly evils that arise from exaggerated notions of the rights of human property. In human society gifts are unequally distributed. The gifts of genius and the external gifts of property are alike unequal. In the ownership of the riches of mind we see men endowed with vast territories of knowledge and intellectual power. It is God’ s order. Gifts are not equally divided. So the land is not, and never can be, possessed in absolutely equal portions by the citizens of state. There must be the large landowners and the multitude of the poor who have but little. Where is the check that is to restrain the abuses of property? In the perpetual remembrance of the truth that the proudest landowner is but a tenant who holds from God, upon God’ s conditions, in order that the land may be dressed and kept so as to promote the greatest possible happiness of the greatest possible number. 2. Another truth closely related to our absolute dependence upon God’ s love, and the realisation of which is equally necessary to our spiritual health, is declared in this passage, viz., that the occupiers of the land of promise can only enjoy the fruits which God gives upon God’ s conditions. The king upon the throne who has not a kingly heart and soul occupies a land of promise, but does not eat of its fruits. In all the professions of human activity, from the highest to the humblest, the enjoyment of the noblest fruits of the position can only be realised by those who know how to perform the duties which belong to it.. The conditions of enjoyment are imposed upon the occupiers of every land of promise. The blessed land of rest, towards which human souls are travelling through the wilderness of earthly struggles, can only produce its harvest, and pour forth its stores of milk and honey to those who shall have been made “ meet to be partakers of the inheritance of the saints in light.” II. The conditions upon which the fruits of Canaan can be eaten.1. The elevated use of the gifts of life. The man who uses God’ s gifts to pamper his lusts, by feeding the low life of debased animalism, lowers the corn of the field below its original level by devoting it to the “ table of devils,” as the food taken to create blood for the heart in which the basest, foulest feelings have their homes, and for the brain, out of which the thoughts that are set on fire of hell wing their flight. The drunkard, the glutton, and the unclean, degrade the fruits of the land by using them to feed the life of the tenants who dwell in the moral abyss. On the other hand, in the man who strives to live a life of high purpose, pure feeling, and noble thought, the corn is taken into the manhood and shares its elevation. It is that lofty use alone that gives man fulness of enjoyment. There is an unearthly delight in the enjoyment of God’ s gifts when they are thus exalted. It is still true that God satisfies His people “ with the bread of heaven. “ It is still true that for those who are redeemed to the high life in Christ the Holy Spirit gives them” of the corn of heaven. Man did eat angels’ food.” Do we seek elevation in Christ Jesus? Are we pressing towards the mark for the prize of the high calling of God in Christ Jesus? Are we sanctifying the fields of our life by subjecting all our energies to the influence of noble aspirations and high purposes in Christ Jesus? 2. The second condition which regulates the enjoyment of the fruits of the land of promise is embodied in this command, “ Ye shall offer an he-lamb without, blemish of the first year for a burnt-offering unto the Lord.” What are the moral and spiritual truths embodied in the form of this ordinance? It gives expression to that eternal truth that man cannot enjoy the fruits of God’ s promised land without innocency of life, and entire surrender of self to God. The highest joys and richest pleasures of existence cannot be experienced by the man whose heart is full of malice and wickedness. Material prosperity, houses, and lands, and gold he may have. But the joy, peace, and satisfaction which feed the inner life of an enriched, ennobled soul are forbidden to all but those who have found truth and innocency of character. The mode of the offering is also expressive of another condition. The lamb was to be offered as a burnt-offering. This form of sacrifice expresses the principle of unreserved dedication of the life to God. The life of self-sacrifice is the happy life. The heart which has given itself unreservedly to the truth and love of God, is the heart that experiences the joys of the promised land. 3. The third condition imposed upon the Israelite was expressed in the command, “ The: meat-offering thereof shall be two-tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour; and the drink-offering thereof shall be of wine, the fourth part of an bin.” What eternal principle is embodied in the form of this rite? It teaches us that we cannot enjoy the fruits of the promised land until we have learnt to seek the sustenance and gladness of the soul in communion with God. The flour of the meat-offering represents that spiritual bread of the soul which “ strengtheneth man’ s heart.” The wine of the drink-offering represents the spiritual flow of joys that “ maketh glad the heart of man.” The oil is the type of the influence of the Divine Spirit by the virtue of which life-giving efficacy comes to the forms of human service. III. How are we to fulfil the conditions imposed upon souls in this passage? How can we practically qualify ourselves to eat the products of the spiritual harvest that grows in the land that, God has given to us? The three great principles here set before us are acknowledged in the life of the sincere, worthy communicants in the Church of Christ, “ the meet partakers of those holy mysteries.” Whenever you approach the Lord’ s table as the Church commands, you wave the energies of life on high before the Lord, and acknowledge the principle of Divine elevation by answering in obedience to her command, “ Lift up your hearts,” --“ We lift them up unto the Lord.” You acknowledge the eternal obligation of the Divine principle of self-devotion when, after confessing your sins and asking the absolution of Christ, you offer with fervent resolve the service of a life delivered from its blemishes by the redeeming power of the unblemished Lamb, who is the propitiation for our sins, and say, “ Here we offer and present unto Thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto Thee.” You acknowledge the need of Divine sustenance, the principle of the eternal meat-offering, when you hearken to the voice of the Church saying unto you, “ Feed on Him in thy heart by faith with thanksgiving.” If we would be qualified to enjoy all the glorious wealth of Canaan we must live the hidden sacramental life in Christ. (H. T. Edwards, M. A.) Leviticus 23:10-11 Wave the sheaf.The first-fruits The design of these festivals was two-fold: they were eucharistic or commemorative, and they were also typical or prophetic. This ordinance is not a distinct festival, but a ceremony observed during the feast of unleavened bread, as the Paschal Feast is sometimes called, from the fact that during the seven days through which it lasted the children of Israel were commanded to put away leaven out of their houses. It was observed annually with great solemnity. Certain persons were deputed by the Sanhedrin to go out into the fields and procure a sheaf of the newly-ripened corn, which was then carried into the temple preceded by oxen crowned with garlands, and other tokens of national rejoicing. There can be no doubt that this observance had a moral bearing on the people of the time. It was a solemn recognition, on the part of the whole nation, of Him who was “ the Lord of the harvest,” and an appropriate ascription of praise to Him for His goodness in giving the fruits of the earth in their due season. But we are now to inquire into its typical or Christian import; and-- I. Here we have at once a clue in the day on which this ceremony was observed. It was to be waved “ on the morrow after the Sabbath,” that is, of course, the Jewish Sabbath; or, in other words, it was to be presented on the first day of the week, the Lord’ s day--the day on which Jesus rose from the dead, and became, as St. Paul says, in evident allusion to the ordinance, “ the first-fruits of them that slept” (1 Corinthians 15:20). To this fundamental event, then, the offering of the wave-sheaf refers; it is a type of the resurrection of the Saviour. But there is a farther and more intimate agreement of the day. It was not only the first day of the week, but it was the first day of the same week of the Jewish ecclesiastical year as that on which the Saviour rose. When we refer to the fifteenth and sixteenth verses of this chapter we read an account of the pentecostal feast, and we find that the period of fifty days, from which it derives its name, is reckoned from this very day. II. Let us, then, proceed to examine the suitability of this type and its application to this important subject; and--1. The first-fruits hallowed the harvest from whence it was taken. It removed the impediment which stood opposed to its being gathered; the ceremonial impurity, if I may so say, which was attached to it previous to the waving of the sheaf before the Lord, until which time it was unlawful to make use of it. The prohibition on this head was express (Leviticus 23:14). There was, then, you perceive, an imputed uncleanness attached to the harvest before the offering of the first-fruits, but which, when the sheaf was presented, was done away; and thus it is written, “ he (the priest) shall wave the sheaf before the Lord, to be accepted for you” (Leviticus 23:11). Now this significantly exhibits the bearing of the Saviour’ s resurrection upon the justification of His people. The relation that the first-fruits sustained to the harvest the same does Jesus sustain to those that believe in Him--they are the harvest in respect to Him. His resurrection was necessary in order to our justification before God. It is on this the argument of the fifteenth chapter of the First Epistle to the Corinthians depends. And thus also he writes in another place, He “ was delivered for our offences, and raised again for our justification” (Romans 4:25). Our justification depends on the resurrection of Jesus. You will easily understand this when you call to mind the character in which He died. He was crucified as a sinner, under the imputation of His people’ s sins; God “ made Him who knew no sin to be sin for us,” “ He laid on Him the iniquity of us all.” It were utterly impossible that He should be set free while any portion of the debt He undertook to pay remained undischarged. We know the issue of the trial; His work was amply sufficient to discharge the debt He had taken on Him. In the power of His own essential righteousness He burst asunder the bands of death. The law had no further claim to urge or penalty to exact; and therefore the Saviour had power and right to take His life again. And rising in the character of the accepted offering He became “ the Author of eternal salvation to all them that obey Him.” He is “ waved before the Lord to be accepted for us.” 2. The first-fruits was the earnest of the coming harvest. It was a pledge that the harvest would be gathered; that it had escaped all the vicissitudes of the climate and was now ripe for the sickle. And such was the resurrection of the Saviour to His people. He is “ the first-fruits of them that slept.” The fact that He has risen from the dead secures to us the hope that He shall rise. The resurrection of the Saviour is the guarantee which God has given us of the resurrection of his people. Does any one feel a doubt upon this subject? Does it seem “ a thing impossible that God should raise the dead?” We appeal to the fact--the historical fact, established upon evidence which no other fact can boast of, that Jesus is raised from the dead. The faith which realises this fact gives to the soul the blessed persuasion that “ He who has raised up the Lord Jesus shall also raise us up by Jesus.” Jesus stands to us in the relation of our covenant Head. As by virtue of our connection with the first Adam we are subject to death, so by virtue of our connection with the second Adam we are made partakers of His life and immortality which we derive from Him. III. The sheaf of first-fruits was a sample of the harvest. When the children of Israel looked upon it they beheld a specimen of the crop from whence it was taken and of which it was itself a part. And this reminds us of another light in which we may contemplate the resurrection of our Redeemer, as affording us a sample or specimen of our own. What was resurrection unto Jesus? It was the resuscitation of His (lead body, the same body which was laid in the grave. But in what power did He rise? Was it in the power of animal life, such as that with which our mortal bodies are animated--the life of nature--of the flesh? Oh, no, the body of Jesus when it left the grave left it not, as did that of Lazarus, still the subject of weakness and mortality. It arose in the power of immortality, in the energy of the very life of God. It arose the same, and yet another; another, because animated with another life--His own eternal, incorruptible, spiritual life. “ He was put to death in the flesh and quickened by the Spirit.” Such was the resurrection unto Jesus, and such shall it be also to His people--“ For we know that when He shall appear we shall be like Him.” It had been but a pitiful prospect, that of resurrection, were it merely restoration to such bodies as those which we have now. But, blessed be God, such is not the hope He has set before us--it is one which is “ full,” not of mortality, but “ of immortality” (2 Corinthians 5:2). If humanity, in the person of the Saviour, is quickened with the life of God, it is in order that the same life may be imparted to His people. It is even now imparted to the soul. Whenever a sinner believes in Jesus, and by faith is converted to God, there is a resurrection. This faith is the result of the operation of the Spirit of the living God, working in the same manner as when, by His mighty energy, He raised the lifeless body of the Saviour from the dead (Ephesians 2:18-22). And this life shall be hereafter imparted to the body. The same Spirit which has operated on the believer’ s soul and raised him from the death of sin unto the life of righteousness shalt, in the resurrection morning, descend upon the cold remains of his lifeless corpse, and shall animate it with new, with spiritual, everlasting life (Romans 8:9-11). Such, then, will be the resurrection of the dead--such is the blessed prospect which is set before the Church of Christ. That which is sown in corruption, in dishonour, in weakness, shall be raised in incorruption, in glory, in power--no longer an impediment to the soul, but the vehicle through which its immortal energies shall be consecrated to the praise and service of the Lord. IV. When the first-fruits were offered the harvest was at hand; and not only at hand, but also expected and wished for; all thoughts in Israel were now directed to it; the wave-sheaf was the certain indication of its approach. And this reminds us of the position which we should take in regard ¢o the coming of the Lord and the resurrection morning: we should be in the attitude of expectation, of joyous expectation, of “ that day.” There is something erroneous and unscriptural in our habit of thought upon this subject. We are accustomed to admit the truth of the resurrection, but we do not realise its practical importance, we do not embrace it as a motive for action; it does not exercise a practical and habitual influence upon us. And why? Because we put it at a distance from us; when we think of the subject at all we regard it as something that is to take place at some very remote period of time, before which all that is important to our eternal condition will be necessarily fixed for ever. Hence the little influence which this blessed prospect exercises on our lives. How different the manner in which it is spoken of in the Scriptures! The effect of apostolic preaching was to lead men to “ look for” and “ hasten unto” the coming of the day of God (2 Peter 3:12). In fact, an important feature of Christian character, as described in the New Testament, is the expectation of the coming of the Lord to reap the harvest of the world. (J. B. Lowe, B. A.)The wave-sheaf typical of Christ I. WE shall endeavour to show that this sheaf of the first-fruits was a type of christ, as to the matter of it, both in respect to quality and quantity. With respect to quality it was a sheaf of barley, as to its quantity it was a single sheaf, or, however, such a quantity as only one omer of barley was taken from it and waved before the Lord by the priest. Now this being of barley, which is a mean sort of grain, may denote the mean estate of our Lord Jesus Christ in His humiliation. But this sort of grain, though mean, was used for food; so Christ, in His mean estate of humiliation, is suitable food for faith. He is held forth in the everlasting gospel as food for the faith of His people under the character of Christ crucified. So much for the quality of this sheaf of the firstfruits: it was of barley. Next, its quantity. It was but one--one sheaf that was waved--one omer, which was the tenth part of an ephah. It was as much as a man could eat in one day. Christ in many respects is but one. One with His Divine Father in nature and essence. Christ is one in His person, though He has two natures--human and Divine. This is the great mystery of godliness, God manifest in the flesh. “ The Word was made flesh, and dwelt among us.” Christ is but one in His office as Mediator, the one Mediator between God and man, the Man Christ Jesus, who has interposed between God and man, and made up the breach between them, who is our Peace, and by whom the way is opened for us to God. He is the one Lord, as the apostle says, “ One Lord, one faith, one baptism.” He is the only Head of the Church whom the Father has given to be head over all things unto it--a Head of eminence to rule over and guide and protect it. A Head of influence, as the natural head is to the body from which it receives its nourishment and increases. And He is the only Husband of the Church--“ Thy Maker is thine Husband, the Lord of Hosts is His name.” Thus in many respects Christ is but one, as this sheaf was. Bat then, though this sheaf was but one, it had many stalks, many ears of corn, and many grains in it. And so Christ, though He is but one in various respects, as we have seen, yet in Him there is a complication of blessings of grace. Jehovah has presented Him from all eternity in the council and covenant of grace and peace with all the blessings of grace and goodness for His people; He has put them all into His hands, and blessed them with all spiritual blessings in Him. Moreover, He has not only a complication of all blessings in Him; but as this sheaf of the firstfruits represented the whole harvest, and was a pledge and earnest of it, so Christ the Sheaf of the firstfruits represents all His people. They are all gathered together under one head in Him, and when He was crucified they were with Him; when He was buried they were with Him; when He rose again from the dead they rose again with Him; and are now sat down in heavenly places in Christ Jesus. And besides, as the sheaf of the firstfruits had a connection with all the rest, so He with all the people of God. It was for their sakes He suffered, died, and rose from the dead. II. It was so with respect to what was done unto it and done with it. First it was reaped. And this was done in a very solemn and pompous manner according to the account the Jews give of it, which is this: The messengers of the Sanhedrin went out (from Jerusalem over the brook Kidron to the fields near it) on the evening of the feast, and bound the standing corn in bundles that so it might be more easily reaped, and the inhabitants of all the neighbouring villages gathered together there that it might be reaped in great pomp, and when it was dark, one said to them, “ Is it sunset?” They said, “ Yes.” “ With this sickle shall I reap it?” They said, “ Yes.” “ In this basket shall I put it?” They said, “ Yes.” If on a Sabbath-day he said to them, “ On this Sabbath-day shall I do it?” They said, “ Yes.” These questions were put and answered three times; then they reaped it, and put it into the basket, and brought it to the court. Now this reaping of the sheaf of first-fruits was an emblem of the apprehending of our Lord Jesus Christ by the Jews, or by officers which they sent to take Him. They attempted it once and again before they accomplished it. We are told in the seventh chapter of John that, “ at the Feast of Tabernacles they sought to lay hold of Him; but His time was not yet come.” The very officers were dispirited, and when they were called to an account by the chief priests and Pharisees for not bringing Him they said, “ Never man spake like this Man.” They could not take Him. But when the set time was come He was easily apprehended by them. And as we are told they bound the ears of corn, that they might be the more easily reaped, so they bound Christ, and brought Him to the high priest. This was done at night when it was dark. And as the sheaf was reaped by a deputation of men sent by the grand Sanhedrin at Jerusalem, so our Lord was apprehended by officers sent by chief priests and Pharisees, who were assembled together in council as the great Sanhedrin of the nation. Likewise the circumstance of the sheaf of firstfruits being reaped near the brook Kidron exactly agrees with the apprehending of Christ near that brook. When this sheaf was reaped, then it was brought to the court; so Christ, when He was first apprehended, was brought to Annas, then to Caiaphas, then to the court, where, after His arraignment and trial, He was condemned to death. This sheaf being brought to court was threshed, winnowed, dried, and parched by the fire, and ground in a mill, all which set forth in a lively manner the dolorous sufferings of our Lord. The sheaf being threshed was expressive of His being smitten by men, of His being buffeted and scourged by the order of the Roman governor by the soldiers, all in perfect agreement with the prophecy that “ they should smite the Judge of Israel with a rod upon the cheek” ; “ that He should give His back to the smiters, and His cheeks to them which plucked off the hair.” This sheaf of the firstfruits as it was beaten out so it was dried and parched by the fire, which may be considered as expressive of the wrath of God which Christ endured, which is compared to fire, and by which (as it is expressed in the Psalms concerning Him) “ His strength was dried up like a potsherd.” It was ground also in a mill (as was the manna, another type of Christ), which was another circumstance that pointed out the sufferings of the Redeemer, who was wounded for our transgressions, and bruised for our iniquities. Upon the omer of flour that was taken oil and frankincense were poured, which may denote the acceptableness of Christ in His sufferings, death, and sacrifice to His Divine Father. He gave Himself for us, an offering and a sacrifice unto God for a sweet-smelling savour. And then the waving of this by the priest before the Lord seems to denote His resurrection from the dead. It is also expressive of His connection with His people whom He represented, and whose resurrection is the pledge, earnest, and security of theirs. For as the firstfruits sanctified the rest of their harvest, represented the whole, gave a right to the ingathering of it, and insured it, so our Lord’ s resurrection from the dead sanctified and secured the resurrection of His people. Because He lives they shall live also, or as sure as His dead body arouse, so sure shall theirs rise also. III. What were the concomitants of it? What accompanied the waving the firstfruits were a burnt-offering and a meat-offering. The first of these was an eminent type of Christ, as all the burnt-offerings were. It was a lamb--a figure of Christ the Lamb of God who takes away the sin of the world. A lamb without blemish--a type of the immaculate Lamb of God. This was a burnt-offering, so a fit emblem of the dolorous sufferings of our Lord Jesus Christ. Then there was a meat-offering which always went along with this, which was also typical of Christ. From hence we see the great advantages we receive from Christ. He is the firstfruits, and all our fruit is from Him. And therefore many are the obligations we lay under to give thanks unto His name and not forget His benefits. We ought, through the constraints of His love, to live to Him who died for us. (John Gill, D. D.)Lessons of the harvest It is easy to see the significance of this rite to the Israelites. God was to be associated with everything. No phase of duty or of enjoyment; no enterprise--social, commercial, or aggressive; no festivities to celebrate triumphs over enemies, to mark national progress or prestige, or to rejoice over the reward of industry, but God was to be acknowledged, honoured, and worshipped, His blessing sought, His goodness remembered, His theocratic rule over them extolled. We have had to unlearn much that the Jew taught his posterity, and the world through them; we have outgrown much that was as sacred to the Israelitish nation as the presence of God Himself; the world has had to recast and remould its creeds of the relation of the Divine Father to His human children; but we have not outgrown either the propriety or the necessity of associating God with the government of the world and with the supply of humanity’ s needs. I. The bountiful kindness of god in supplying the wants of his creatures, Smatterings of science have a tendency to divorce God from the providential supply of the world’ s wants. We too commonly think of our daily supplies as the results of physical laws. We say the earth yieldeth her increase; Nature supplieth those things that are necessary for man’ s sustenance; light and heat, warmth and moisture are the great factors in the world’ s bounty. Let us grant all that, but who is behind it? To me the supply of the world’ s daily bread is a standing proof--not only of a self-existent and ever active Deity, but of a Divine Fatherhood--ever thinking, ever acting, ever providing for the wants of all His children. II. The necessary connection between the divine benevolence and human effort. Whatever the Divine rule, whatever the Divine love that broods over this poor earth, making it to yield its fruits in abundance, the world without man would be a vast howling wilderness. It is God plus man that enriches the earth and makes it to bring forth abundantly. And thus it is that toil becomes dignified, that the sweat of labour is God’ s crown of approval upon the human brow. Every man who is putting God’ s gifts into such conditions that they become greater gifts; every man who is preparing the soil for the seed and the seed for the soil; every man who by any kind of industry is helping God to fulfil His purposes in making the earth provide for the wants of man, is a servant of God, however low and however humble the man may be. To be idle is to be outside the purpose and economy of God; to be lazy is to be out of harmony with the laws of the universe III. The inevitable relation between the seed-time and the harvest. The man who wanted a harvest of wheat knew that to effect such a result he must sow wheat. It is God’ s law that it should be so. Every harvest is the evolution of some past seed time. Human life and human destiny are evolved, not by chance, not by miracle, not by the Divine caprice, but by the law of cause and effect, of precedent and consequent. Your present is the outcome of some past; all the good that you enjoy is the harvest of your own or other’ s sowing; your future will be the consequent of this present. Human conduct is the factor of human destiny; the sowing of time determines the harvest of eternity. (W. J. Hocking.) Leviticus 23:15-17 And ye shall Count unto you from the morrow after the sabbath.The Feast of Pentecost We are now to consider that which was properly the second annual festival of the Jewish nation--the Feast of Pentecost. The distinctive ceremony observed upon this clay was the presentation of a new meat-offering, in the form of two wave-loaves unto the Lord. These loaves were the first-fruits of wheat harvest, and in allusion to them the feast is sometimes called “ the Feast of Harvest” (Exodus 23:16), and also “ the day of first-fruits” (Numbers 18:26). The moral bearing of this ordinance upon the people was therefore similar to that of the last which we have had presented to our notice; it was a renewed acknowledgment on their part of the mercies of Jehovah, who had brought them into “ that good land,” and given them the kindly fruits of the earth in their season. And accordingly we find a beautiful form of thanksgiving prescribed for this occasion, in which these mercies were briefly but eloquently celebrated (Deuteronomy 26:1-11). But we are now to examine this festival with the view of discovering its typical and prophetic import; and this also we must look for in that ordinance which characterised it, and from which, as we have seen, it derived its name, the offering of these two wave-loaves. They were designed to set forth the Church of Christ. Just as the Saviour Himself in resurrection from the dead is typified by the wave-sheaf, the first-fruits of barley harvest (“ the first of the first-fruits” (Exodus 34:26), as it is called); so also the Church as partaking of His resurrection life--quickened by the Spirit in which He rose from the dead, is represented by the ordinance of the two wave-loaves. As He is “ the first-fruits” with respect to His people, so they also are by union with Him constituted the first-fruits in reference to that future harvest. Let us, then, enter into detail. I. There was something significant in the day on which this offering was to be presented. It was on the fiftieth day from that on which the wave-sheaf was offered, or as it is called in the New Testament the day of Pentecost. Now what is the importance of the day of Pentecost to us as Christians? I answer, it was the commencement of the present dispensation. This is the distinguishing characteristic of the Christian Church--of that Church not merely as distinguished from the world, but also from the Church previous to the day of Pentecost--that she is united to, yea identified with Christ in resurrection (Colossians 3:1-25; Colossians 1:2). In this new character the Holy Ghost was not given until that Jesus was glorified. As the Spirit of light and life He had been operating on the hearts of all His faithful people from the beginning of the world. But now He operates in increased power, and bestows a higher privilege; He unites the Church unto Him who is “ waved” in the character of “ the first-fruits,” that we in Him may also partake of the same character, and become “ the first-fruits unto God and to the Lamb (Revelation 14:4). And thus it is written, in allusion, I believe, to this very ordinance, “ Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures” (James 1:23). And this brings me to consider-- II. The analogy between the ordinance before us, and the church of which it is the type. This will appear in several interesting particulars, and--1. Is there not something significant in the bipartite character of the type? It was to consist of two loaves. And surely it is natural to suppose that it was designed to set forth something. Why should the lump be divided into two parts, and not be presented whole? In order, I would venture to suggest, to set forth the two component parts of the Christian Church--the Jews and Gentiles, both made one in Christ. This is one marked peculiarity of the present dispensation. It was the mystery hidden from ages and generations, but which is now made manifest that the Gentiles should be fellow-heirs and of the same body (Ephesians 3:6). There is, then, you see, a unity, and yet a diversity in the Christian Church; a unity because it is one Church; a diversity because it consists of two component parts, the Jew and the Gentile (Ephesians 2:14-18). 2. Another point of analogy, and a farther confirmation of this application of the type, will be suggested if we shall find that the Church of the present dispensation is presented in Scripture to be the first-fruits, or earnest, of future and more enlarged mercies which are yet to come. Whether we consider the converts to the gospel from among the Jews, or those from among the Gentiles, which are made during the present dispensation, we axe taught to regard them each and both together, but as “ a kind of first-fruits of His creatures” (Ephesians 1:10). And first, with regard to the Jews, I would refer you to the testimony which is borne to this effect in the Epistle to the Romans (Romans 11:1-5). And what is this result? Is it the conversion of the whole nation? No, as a nation, Israel is for the present rejected; but we are to expect that there will be an election from among them, “ a remnant according to the election of grace” ; and no more than this. But is Israel as a nation to be for ever cast away? Do God’ s purposes of mercy reach no farther than the gathering of this remnant? Far otherwise the view that the apostle gives us in this chapter (Romans 11:12; Romans 11:15). Here we are expressly taught to look for a period when the mercies of God will no longer be confined to “ a remnant” from among them as now, but when they shall all, in their fulness, be received again into the favour of God. So far, then, as regards the Jews; let us now see how far the same holds good as respects the Gentiles. And here I shall again confine myself to one passage. In the fifteenth chapter of the Acts of the Apostles, when St. James, who presided at the council, is recorded to have spoken as follows:--“ Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name.” Here you see is the idea entertained by the apostles of the purposes of God towards the Gentiles in the present dispensation. 3. The first-fruits were considered to be the property of God--peculiarly His, claimed by Him, and set apart for His own. And is not this also true in regard to His Church? Has He not chosen it to Himself, and made it His own in a peculiar sense above all other things? The universe belongs to Him, the beasts of the forest are His; but the Lord’ s portion are His people, Judah is the lot of His inheritance, “ a chosen generation, and holy nation, a peculiar people” (1 Peter 2:9). As far as God has revealed His mind towards His creatures, we know of nothing in the whole universe so precious to Him as His Church. Angels in this respect cannot compare with us. Humanity is in Christ united to the Godhead, and therefore stands of a pinnacle far above all other created things (Ephesians 5:30). My brethren, it is not a mere salvation which we have in Jesus. Oh! no, it is much more than salvation, than deliverance, than restoration; it is identification with the Son of His love, who has come down to us to take us up to Him, that we may be “ blessed with all spiritual blessings in heavenly places in Christ Jesus” (Ephesians 1:3). But if this speaks to us of privileges it speaks also of duty. My brethren, consider what it is to be the property of God. Just as the first-fruits were by His own command set apart unto Himself, and given into the hands of His appointed priest to be waved before Him, so it is with the Church. We are His by covenant arrangement, we are given by Him unto the great High Priest--“ Thine they were, and Thou gavest them Me” (John 17:6). And why are we thus given unto Him? in order that He may save us? deliver us from wrath? Oh! yes, but that we may by Him be consecrated unto the service and glory of our God, that we may be His, in time and in eternity. And this brings me to observe-- 4. The peculiar character of this offering. It was a wave-offering. And there is something significant in this, the wave sheaf, you remember, set forth the Saviour Himself in resurrection; and so when the Church is represented in the wave-loaves, there can be no doubt that it is intended to exhibit her in this character, as “ risen together” with Him. As then the characteristic last referred to set forth the dedication of the Church to God, her consecration to His service; so this which I now speak of(is designed to remind us of the power in which we are to be thus consecrated--the power of resurrection-life. The apostle supposes the objection brought against the gospel of the grace of God which so often meet with in the present day, that it tends to antinomianism. “ What, then, shall we continue in sin that grace may abound?” (Romans 6:1), and how does he reply? “ God forbid; how shall we who are dead to sin, live any longer therein?” Here you see the Christian is described as one that is dead to sin; and how is that? “ Know ye not that as many of us as were baptized into Jesus Christ were baptized into His death? wherefore we are buried with Him by baptism unto death? that like as Christ is raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Such, then, you perceive, is practical Christianity. If you want a sample of the life in which we ought to walk, you are to contemplate the risen Saviour: this is the standard which the Scriptures put before us. 5. The next particular to which I would refer is the injunction in the sixteenth verse, “ They shall be baken with leaven.” There is a beautiful significance in this; the leaven, we know, is a type of the flesh--of nature--of the old man, and when it is directed that it should be mingled with this offering, it appears, at first sight, extraordinary. Why should that which is thus dedicated to God be thus defiled? There is something significant in this: there was no leaven mingled with the sheaf of corn which was waved on the second day of unleavened bread, because it was a type of Him in whom was no sin; but it is otherwise inregard to that which is designed to represent His people; they would not be perfectly exhibited if there was not this memorial. It is true that they are raised from the death of sin; but it is also true that “ the old man” does still remain in them, and, by the taint and infection of the flesh, pollutes their every service, and brings them in still as miserable sinners before God. Here, then, we have an accurate view of the present character of the Church of Christ; animated, indeed, with new, with spiritual life, yet still encompassed with the infirmity, and impeded by the opposition of the flesh. And, accordingly, it is important to observe there is a sin-offering expressly enjoined to be offered with the two wave loaves (verse 19). This is a remarkable instance of that minuteness with which these types are regulated, and more particularly when it is observed that there was no sin-offering to be made when the sheaf of firstfruits was presented. Oh! beloved, do you feel the virus of the flesh? Are you conscious of its perpetual pressure? Behold, here is the provision He has made to meet your anguish (Hebrews 10:22). 6. But lastly, let us always bear in mind the view which this ordinance gives us of the Church as the firstfruits of God’ s mercies towards the world at large. The infidel taunts us with the little that the gospel has accomplished, and maintains that Christianity has proved a failure; and truly if, as is supposed by some, the Scriptures held out the expectation that the gospel was to go on gradually extending, until the world was evangelised, there were some appearance of reason in the imputation. Let us ever bear in mind we have an earnest of a glorious harvest which is yet to come. As surely as the firstfruits are now waved in His presence, so surely shall the harvest be gathered into His garner. (J. B. Lowe, B. A.) Leviticus 23:22 Not make clean riddance.Gleaning The benevolent provision made in our text for the poor and stranger proclaims its author: even God, whose tender mercies are over all His works, who is the Friend of the friendless, and has enjoined that even fragments are to be gathered, that nothing may be lost. I. Let such as have fields to glean pay attention to the letter and the spirit of this injunction, together with the motive on which obedience is enforced.1. The letter of this benevolent precept establishes the propriety of permitting persons to glean in your lands; but it does not prohibit clearing your fields of all the sheaves, and carrying them not only to a place of safety, but out of the way of temptation to the gleaners. Is not this evidently implied in the following explanatory directions of the law (Deuteronomy 24:19), where not taking away the entire crop is imputed to inadvertence, rather than intention. Neither does it forbid the judicious exercise of this permission as to the persons who may glean, as is clear from the history of Ruth. It rested with the proprietor or occupier of the land to grant or deny the privilege to certain individuals. Yet the command strictly enjoins the duty of leaving what is not thus carried for the poor and strangers, and frowns on the inhuman and selfish practice of turning cattle of any description into the fields until some reasonable time for the gleaning has been allowed to elapse. In some foreign countries the law specifies twenty-four hours after the crop has been carted, but circumstances and conscience must decide for each farmer. 2. We have, however, less to do with the letter than the spirit of this precept. Does it not breathe kindness to the poor, pity to the needy, and cherish the disposition to let fall purposely a few ears of corn rather than collect all with extreme exactitude? Right too rigid, hardens into wrong. The sentiment of this direction should transfuse itself into every part of our conduct, and pervade all our transactions with the poor. 3. The motive subjoined for your obedience: “ I am the Lord your God” --God, who raiseth up one and putteth down another, who maketh the rich and the poor, who has borne with your ingratitude and rebellion, and who has, notwithstanding, given you another and an abundant crop--yes, He is your God whom you profess to obey, and whose authority you wish to regard. 4. Recollect that to obedience is the reward annexed (Deuteronomy 24:19). II. Advice to such as are gleaners. Remember that God, who has ordained this permission, and guarded it by His command, must be honoured by you in the enjoyment.1. Unless you are poor, you neither might nor would glean: let me then guard you against those snares which always attend poverty. It is a temptation, when afar from human notice, to defraud: “ lest I be poor and steal.” Forget not the old proverb, “ He that will steal a pin, will steal a greater thing.” When opportunity and importunity press, the hand that loosed the band of a sheaf will not forbear to break through the barn and steal. 2. You go into the fields to glean: then do not idle away your time, or what was intended for your good will be an injury to you. 3. Persons generally glean in numbers; then pray avoid bad company and they will soon avoid you. Like always associates with its like--lions with lions, sheep with sheep--a man may be known by the company he keeps. Choose society in your work who will do you good rather than harm; better conversation will cheer you under the heat of the sun and the toil of out-door work, to which you may perhaps not be accustomed. 4. Let me caution you also against what is too common on these occasions--immodest behaviour. Indecent language and coarse manners are disgraceful and dangerous. Use your authority to prevent your children seeing or hearing what is so wrong and easily learnt and but seldom forgotten. 5. It is mentioned to the praise of a most excellent daughter and industrious but poor female that she came home early from gleaning. Be not the last to leave the fields; late hours in every station of life are injurious; works of darkness are always suspicious, often criminal. “ Many love darkness rather than light, because their deeds are evil.” 6. I wish you to notice that the Scriptures say that the stranger may glean. In some places the poor will not permit this. Are they right? Does not the same verse which permits you allow them? Moreover, perhaps your children, or remoter descendants, may be cast where they are not known, and have no settlement; and often God retributes in this life; as we have done to others He allows or disposes others to deal with us. Lessons:1. From the whole of this subject, primarily, let us learn our obligation to God for His invaluable Word--a standard of unerring rectitude, and wherein is contained every thing necessary for life and godliness. 2. We may infer that if God has condescended to regulate smaller concerns, He will not overlook greater matters. Has He thus cared for your bodies and temporal interests, and will He be less provident about your immortal spirits? 3. Let us remember that the evening of our life draweth on; when, as she who gleaned in the fields of Boaz returned to her inquiring parent and reported her success, we shall return to the dust from whence we sprang; and must say to corruption, Thou art my mother. It shall then be asked of us, Were have ye gleaned to-day? where wroughtest thou? What reply shall we make? (W. Clayton.) Leviticus 23:23-25A memorial of blowing of trumpets.The Feast of Trumpets The ordinance of the trumpets occupied a conspicuous part in the Jewish ceremonial; and when we consider the various particulars which were prescribed regarding them, and the purposes to which they were applied, we cannot but feel that they were intended to convey some instructive lesson. We have an account of their first appointment in the tenth chapter of the Book of Numbers, verses 1-10. Here the following particulars deserve to be noted:1. That these trumpets were made at the express command of God, who also enjoined-- 2. The manner in which they were to be formed--“ of one piece” ; and 3. The purposes to which they were to be applied, viz. (1) For the calling of assemblies.(2) The journeys of the camp.(3) To sound an alarm in the time of danger.(4) On new moons and festal occasions, when they were to be blown over the sacrifices. In addition to the occasions here enumerated, there was also to be celebrated an anniversary of the blowing of trumpets, on the first day of the seventh month, which on this account was called the Feast of Trumpets--the third of these solemn annual festivals, which we are endeavouring to illustrate. In considering, then, this ordinance, we shall divide our observations into three heads; under the first, we shall examine its commemorative bearing; under the second, its application to the present dispensation; and under the third, its prospective or prophetic reference to things which are to come. I. For its commemorative bearing, I would refer to the nineteenth chapter of the Book of Exodus, where we have an account of the manner in which the Lord summoned the children of Israel to meet Him on Mount Sinai. Here we find the first mention of the trumpet; when God Himself appoints it as a sign by which the people should know when to approach the mount. “ When the trumpet soundeth long, they shall come up to the mount” (Exodus 19:13). And so we read (Exodus 19:16). And again (Exodus 19:19). This may be regarded as the source from whence the ordinance of trumpets originated. This was the voice of God calling them into covenant with Himself. Thus, then, whenever the people heard the sacred trumpets, they recognised, as it were, the voice of God. At His voice they marched or halted; at His voice they mustered to oppose their enemies; at His voice they assembled on their festal days. And we have here, doubtless, the commemorative or retrospective bearing of the feast before us. The time when it was celebrated, the new moon symbolising the commencement of the Jewish Church in the wilderness; the trumpet summoning them to “ an holy convocation,” recalling the assemblage gathered around Mount Sinai; the command, “ Thou shalt do no servile work therein,” commemorating their deliverance from Egyptian bondage; and finally, the injunction, “ Ye shall offer an offering made by fire unto the Lord,” reminding them that the purpose for which God had made them His people, was in order that (what in Egypt they were not allowed to do) they might sacrifice unto the Lord their God. Such, I venture to suggest, is the retrospective import of this feast--such was its national application; and I am confirmed in the impression by the reference made to it in the eighty-first Psalm, where we find it mentioned in connection with the deliverance from the land of Egypt--“ Blow up the trumpet in the new moon, in the time appointed, on our solemn feast-day” (Psalms 81:3-10). II. We proceed, then, to examine its application to the present dispensation, which can be traced in several particulars.1. The trumpet was, as we have seen, the voice of a covenant God, calling His people to assemble round the sacrifices; a lively emblem is this of the gospel of Jesus--the voice of “ Him that speaks from heaven” (Hebrews 12:18-24). Jesus has ascended up on high, and sits upon the mount of God; and thence by the gospel-trump He sends forth His invitation, the call of His grace, to bring His people nigh. It is His voice, His call, summoning us into covenant with God. This dispensation is emphatically “ the day of the blowing of trumpets--the day of holy convocation.” This is the mystery of the silver trumpets, they represent the gospel of Jesus. The command to make them, the manner in which they were to be made, and the material of which they were to be constructed, were all of God, all ordained by Him. And so with the gospel; it is all of God from beginning to end. His love suggested, and His wisdom has contrived it; and woe be to him that dares to add to, or to take from it. We must take it as He has given it; if we presume to alter, we mar and spoil it. God alone is competent to know what note will strike with effect upon the sinner’ s ear, and vibrate upon the sinner’ s soul. He has constructed the trumpet so as to give that sound which the heart of man requires; and that sound is grace--“ the gospel of the grace of God.” But there are several other circumstances connected with this ordinance which have much significance in their application. Thus we remember-- 2. That the trumpets were ordered to be sounded over the sacrifices: the victims were first slain, and then the trumpets sounded over them. And thus with the gospel trumpet; it proclaims a finished work. It re-echoes the dying cry of the Redeemer, announcing that the work is done, the price is paid, the ransom is accepted. It Aids not the sinner attempt some great thing for himself. 3. On the Feast of Trumpets no servile work was to be done, but they were to offer an offering made by fire unto the Lord (verse 25). This reminded the children of Israel of their deliverance from Egyptian bondage, and separation unto the service of the Lord. Does not the gospel deliver us from servile work, and consecrate us to the service of the Lord? From captivity the gospel has delivered us, for it has come with power to our hearts. But while the children of Israel were on this day to do no servile work, they were not to be without employment--they were “ to offer a sacrifice made by fire unto the Lord.” And thus the same gospel which makes us “ free from sin,” makes us also “ servants of God” ; we have no more to say with servile work, we are consecrated henceforth a “ royal priesthood,” to offer sacrifices unto the Lord our God. III. But this festival also looks forward to things that are yet to come. The trumpets were to be blown on the first day of every month, and this was the seventh month, the seventh time of the sounding of the trumpets on which the feast was to be celebrated. The number seven, as we know, implying the consummation, brings us on unto “ the dispensation of the fulness of times” --“ the times of the restitution of all things, spoken of by the mouth of all the holy prophets since the world began.” And accordingly, perhaps in reference to this very ordinance, we find in the Book of Revelation, that the destinies of the age are comprised in a book sealed with seven seals, and the events of this seventh seal are ushered in, successively, by the sound of seven trumpets (Revelation 10:1-7; Revelation 11:15-19). Such are the events which take place at the blowing of the seventh trumpet. The whole may be confined under three heads: The restoration of Israel--The destruction of the apostate nations, and--The glorification of His people. Then, too, shall be the day of perfect service, of perpetual service; when the promise shall be fulfilled, “ His servants shall serve Him.” Oh! what an offering will then be offered--“ an offering made by fire unto the Lord.” “ Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of Thy countenance.” (J. B. Lowe, B. A.) Leviticus 23:26-32 For it is a day of atonement.The Day of Atonement The seventh month was one peculiarly distinguished in the Jewish year, no less than three of the annual festivals being assigned to it. On the first day was the Feast of Trumpets, on the fifteenth the Feast of Tabernacles, and on the tenth was the Day of Atonement. We propose to consider it under two heads: first, in its application to the Jews, and second, in its application to ourselves. I. This ordinance differs from the rest in this respect--that it does not appear to have had any commemorative, or eucharistic import; it was, indeed, a fast rather than a festival or feast; it was a solemn day of humiliation before God, national humiliation, on which the people were called to an acknowledgment of their sins, and by the sprinkling of the blood of the slain sacrifice, were reminded at once of the judgment which their sins demanded, and of the only remedy which was provided for them. It was calculated to teach a most important lesson, and leave a deep moral impression upon the national mind. But I cannot but think that this ordinance had also a prophetic bearing upon the Jewish people; that, in common with the two other festivals of the seventh month, it was designed to shadow forth the future dealings of the Lord with them, and that it will have its accomplishment in that day when they shall, as a nation, be brought to repentance for their sins, and faith in the blood of the Lamb. II. When we come to examine more minutely into the ceremonies observed on this day, we shall find that they were typical of the gospel scheme; and indeed, they present us with one of the most remarkable types contained in the Scriptures. These ceremonies are not mentioned in the chapter before us, but in the sixteenth chapter of this book they are detailed at length. Abstracting what was personal to the high priest himself, let us consider that part which concerned the people at large; and--1. The offerings are to be considered, and in the first instance the sin-offering. This consisted of two goats, for although only one of them was to be slain, they are evidently to be considered as one offering, and indeed are spoken of as such--“ two kids of the goats for a sin-offering.” These two combined, then, represent the Saviour in death and life. Both were necessary; Jesus saves us by His life as well as by His death. A similar type to this we have in the ceremony of the cleansing of the leper, where two birds were provided, one of which was to be slain over running water, and the other, after being dipped into the water and blood, and used to sprinkle the leper, was afterwards let loose into the open field (Leviticus 14:1-32). We do not sufficiently dwell upon the life of Jesus, and yet it is this life which saves us (Romans 5:10). But that which was peculiarly characteristic of this day was-- 2. The entrance of the high priest within the veil. And what a beautiful illustration have we here of the office which our Redeemer now sustains--the part which He now acts for us. Beloved, “ we have a great High Priest, who has passed into the heavens, Jesus the Son of God.” And for what purpose is He there? On whose behalf does He officiate? Let the reply be given in the language of the Holy Ghost--“ now to appear in the presence of God for us.” Oh! let the words be treasured in our hearts “ for us.” Unto them belonged the sons of Aaron; unto us belongs the Son of God. If Jesus has passed into the most Holy Place, He has entered there in a public character, as the representative of His people, and every part of the ministry which He sustains in all for them. When the high priest went within the veil he had a defined work to do; he undertook no vague, uncertain commission; the object for which he went, and the results of his meditation were clearly laid down and defined. It was for the chosen people that he ministered, for them he was ordained “ in things pertaining unto God” --to make reconciliation for the sins of the people was the task assigned him. And accordingly he carried the names of the twelve tribes upon his shoulders, and upon his breast. And so with our great High Priest; there is no uncertainty in his work, it is all explicitly defined, ordered, and settled by covenant arrangement. But He bears them also in His breast; it; is not merely a matter of compact, of official duty, it is a matter of affection and friendship. “ He careth for” us! 3. But when the high priest passed within the veil, he entered “ not without blood.” He was commanded to carry with him the blood of the sin-offering, and to dip his finger in the blood, and sprinkle it before the mercy-seat (Leviticus 16:14-16). Just so, our “ great High Priest,” “ not by the blood of bulls and of goats, but by His own blood, He has entered in once into the Holy Place, having obtained eternal redemption for us” (Hebrews 9:12). The blood of the sin-offering was commanded to be sprinkled seven times before the mercy-seat, denoting the perfection and completeness of that atonement which it typified. Beloved, we are here reminded of a most important truth, the inherent efficacy of the blood of Jesus to atone for sin. 4. But there is something more which the high priest was commanded to do within the veil, which we must not forget to notice. He was to take a censer full of burning coals of fire from off the altar before the Lord, and he was to fill his hands full of sweet incense beaten small, and to bring it within the veil. And then, when there, he was to sprinkle the incense upon the coals of fire before the Lord, that the smoke of the incense might ascend and cover the mercy-seat (Leviticus 16:12-13). What a beautiful type have we here of the intercession of our glorious High Priest, ascending as sweet incense perpetually before God! The fire, too, with which this incense was kindled must not be common fire, it must be taken from off the altar of burnt-offering, reminding us of the ground of the Saviour’ s intercession--His consecration of Himself to do His Father’ s will; His self-sacrifice upon the Cross to be consumed by the fire of Jehovah’ s justice as the sinner’ s Substitute. Oh! beloved, if we have not fellowship with our God in Christ, if we have not peace of mind and conscience, it is not that He has not opened unto us the bosom of His love; but it is because of our hardness of heart, and want of confidence in His mercy. We are not straitened in Him, but in ourselves. 5. But the whole of the duties of the high priest upon this solemn day were not conducted within the veil; he must come forth again to accomplish the service which awaited him outside. And the people, in the meantime, were expecting his return; “ they were waiting for him to reappear and complete the work allotted to the day.” And here again we are reminded of the position which the Church of Christ should occupy in the present dispensation--waiting for the reappearing of her Lord--“ looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.” For as the ceremonies of the Day of Atonement were not completed inside the veil, so is it with the work of our great High Priest; His ministry in heaven will not accomplish all--there is a work outside the veil which He must come forth to do; and those who are interested in the one are interested also in the other (Hebrews 9:27-28). When the high priest came forth from the sanctuary, and appeared again unto the people, he first dispatched the scapegoat bearing all their iniquities into the wilderness, and then united with them in offering the burnt-offering unto the Lord. And such shall be the results of the second advent of our Saviour. Then shall sin be completely put away, and every trace of it removed for ever. And then, too, shall Jesus and His people unite to offer the burnt-offering unto God. Then in the midst of His redeemed He shall sum up all their pure and holy service; and, blessed and consecrated by the presence of incarnate Godhead, the untiring energies of redeemed humanity shall be for ever consuming, yet unconsumed, upon the altar of eternal love. (J. B. Lowe, B. A.) Leviticus 23:34-42 The Feast of Tabernacles.The Feast of Tabernacles I. It was a protracted religious meeting. II. It was a thanksgiving for God’ s bounty in a completed harvest. III. It was a commemoration of mercies attempering hardships and dangers. IV. It was an expression of the joyful side of religion, V. It was a type of a greater feast now preparing for all god’ s true people. (H. M. Grout, D. D.)The Feast of Tabernacles The three distinguishing features of this feast were the dwelling in booths, the offerings, the festivities. The first served to vividly recall their forty years of pilgrimage; the second--a sacrifice of bullocks, rams, and lambs, with the accompanying flour and drink-offerings--was, as usual, a recognition of God’ s demands and a plain, willing answer on their part to whom He had given everything; but the third--the universal hilarity and religious cheer-fulness--was its chief characteristic. Very naturally, in the time of Christ this latter purpose had been more than fulfilled. Many additions had been made by the Rabbis. Ceremonials most august then, and which gave occasion to two of His most blessed utterances--the pouring of the water from Siloam and the brilliant illumination of the Temple--were not in the Mosaic instructions. Prescriptions as to the style and workmanship of the booths; as to the kind, bearing, and disposition of the boughs; as to the order of procession and chanting of psalms, had made the feast quite a different affair from its original form. Each and all, however, were devised to impress upon both actor and beholder the happy condition and fortune of the Lord’ s people. I. The true servant is glad in reviewing God’ s dealings with him. Happiness is always involved in the simple doing of the will of God, now no less than in Eden. It is awakened, too, by occasional and sober review of His guidance and care. No life has much symmetry which neglects this. Way-marks, inscribed “ Remember” were set up all along the course of Israel’ s journey. Their law-givers and leaders were often enjoining it. The backward look was quite as profitable as the forward to encourage and arouse. Faith would increase that no ill could betide them in the future. And the leafy bowers under which they now camped must vividly reproduce the days when such hasty coverings were all they had, and yet were ample for shelter. The fair roofs of the town were no more sufficient protection in the pilgrimage they were making upon the earth. Whether in the desert or behind lofty and massive walls of the defenced city, they should alike be heard exulting: “ The Lord is thy keeper: the Lord is thy shade upon thy right hand: the sun shall not smite thee by day, nor the moon by night.” So, as we turn aside into the frail retreat built on any housetop, in any chamber, and there calmly retrace the course along which the Lord has led us, there is the well-remembered hour when He broke the chains which held us to the world’ s claims, ideas, and rewards, and bade us set forth with all we had toward the better land. What revelations of His power and compassion were given then! How did He bring us into straits, and open, as we advanced, a way from peril of which no hint had been given, and how did we vow never to doubt His wisdom more! With what strange but wholesome truths, fresh every morning, did He feed and sustain us! II. The true servant is glad in seeing God’ s present care for him. The Jew must not then fail to show his delight, whatever his station or purse. At the meal which followed the free-will offerings, the poor, the stranger, the Levite, were welcome guests. Equality of supply and fortune had for the time its graceful illustration then, as among those wearing the wedding garment, in the parable of the Christ. So may we all alike think of ourselves as having one precious inheritance and provision. Rightly it has been said: “ It is a sin not to be happy,” for gloominess is a reflection upon the Christ. Our Christianity cannot hope to dominate the world till it shall have shown itself possessed of the secret of happiness. Laments and groans never won a sinner to a service which would chiefly voice itself in them. Through all the scale, from the poverty of the God-fearing Waldensian peasant to the popular, artistic life of the great composer Haydn, there have always been some whose hearts respond to his words, as the string of the piano to its kindred tone: “ When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen; and since God has given me a cheerful heart, why should I not praise Him with a cheerful spirit?” III. The true servant is glad in beholding God’ s future provisions for him. The temporary resting beneath green boughs of palm and willow and myrtle; the holiday scene in which life lost something of its pressure and sternness, did but symbolise the days when even such protection would not be needed in the country beyond the Jordan. That way lay Canaan, of which this earthly land flowing with milk and honey was but a faint type. This side the river, too, every devout soul filled with the hope of Israel found, in victories and progress already gained, the pledge of a surpassing joy and glory in the near future. Messiah might appear any hour, and with Him all that could satisfy a longing heart or nation. The unattained, if believed to be attainable, has vast power of inspiration. None can tell what great occasions may come any moment to the ready, watchful servant of God. He may be given to speak the word which shall determine whether the philosophy of the age shall be atheistic or not. Some mighty reform may be waiting his voice or deed, some striking answer to prayer, some raising of a sanctuary whence shall proceed influences to regenerate remotest peoples. The precious abiding word, the present Saviour, the enduring Church, the unfolding kingdom, are His inalienably. They grow richer, plainer, more certain. Yet, compared to the freedom and splendour of the future life, this, with all its joy and liberty, is but as a jungle, through whose tangle and heavy marsh and sudden dangers one struggles on, seeing in the distance the open spaces and lofty arches of the wood, and beyond, the fair greensward where the sunlight falls and flowers bloom and noble mansions stand--his own henceforth. So bright and dazzling was the temple of Diana, that the door-keeper always cried to them that entered: “ Take heed to your eyes.” A full disclosure of all God has provided for them that love Him would quench mortal sense. Celestial organs only are fitted for celestial scenes. (De Witt S. Clark.)The Feast of Tabernacles I. The time and manner of its observance.1. The time (Leviticus 23:34). Five days after the Day of Atonement.2. The manner (Leviticus 23:35-36; Leviticus 23:40-43). (1) The duty and privilege of assembling for Divine worship.(2) The duty and privilege of being joyous in our recognition of God’ s care. II. Its typical meaning.1. The reality of deliverance from sin.2. The joy of deliverance from sin.3. The assurance of God’ s care over all whom He delivers from sin. Lessons:1. The value of memorial days,2. The duty of gratitude.3. The eternal blessedness of the feast of tabernacles awaiting God’ s children in the land of final deliverance. (D. C. Hughes, M. A.)The Feast of Tabernacle s:--This festival derived its name from the fact that during the first seven days for which it lasted, the children of Israel went out of their habitations, and dwelt in booths or tabernacles, until the eighth day, when they returned unto their houses. It was also called the Feast of Ingathering, because it was celebrated after all the fruits of the land were gathered in, as we ;learn in the thirty-ninth verse of the chapter before us. This festival, like the rest, was partly commemorative, and partly prophetical or typical; like them we shall find that it exhibits things past, present, and to come. I. It had a commemorative or eucharistic meaning; it was designed to celebrate the mercy of the lord in bringing the nation safely through the wilderness, and giving them possession of the promised land. The journey through the wilderness was celebrated when they went out of their habitations, and the whole nation, leaving their settled dwelling-places, dwelt in tents or tabernacles throughout the land. And the happy termination of their wanderings was also celebrated in this festival, for on the eighth day, when they returned to their habitations, they were to have “ an holy convocation,” “ they were to do no servile work therein,” but they were to keep “ a Sabbath unto the Lord” (Leviticus 23:36; Leviticus 23:39). It was a season of national rejoicing, as the ordinance that preceded it had been one of humiliation and mourning. Such was the eucharistic bearing of this ordinance, upon which we need not farther dwell; I will only observe, that in this view of its import we can see a propriety in the season at which it was celebrated--after they had gathered in all the fruits of the earth; a suitable occasion this on which to commemorate the goodness of the Lord. II. But I believe the Jewish application of this feast is not only retrospective, but prospective also--that it was designed to exhibit in typical representation that which we so often read of in oral predictions, their final settlement in the promised land, and complete conversion unto God. We are led to expect such a reference from the analogy of the two preceding festivals of this month--the Feast of Trumpets and the Day of Atonement-both of which refer to God’ s purposes of future mercy to the Jewish nation. The Feast of Trumpets referred more particularly to their gathering together from all the countries in which they are scattered, and their restoration to the land of Israel. The Day of Atonement exhibited their conversion unto God after their restoration, when He shall “ take away the stony heart, and give them hearts of flesh,” and “ they shall look upon Him whom they bare pierced and mourn for Him.” And now we have the Feast of Tabernacles which crowns the whole, and represents, as I believe, their final settlement in the peaceful and happy enjoyment of the land of promise. It would appear that the Jews themselves had some idea that this festival was designed to set forth the future mercies which the nation were to receive at the hands of the promised Messiah. It was customary at the celebration of it to make the compass of the sacrifices, bearing the branches of palm-trees and ether goodly trees in their hands; and as they thus went on in joyful procession, they sang the twenty-fifth verse of the hundred and eighteenth Psalm, “ Save now [Hosanna], I beseech Thee, O Lord: O Lord, I beseech Thee, send now prosperity” ; and on the seventh day they compassed the altar seven times, singing in like manner, and this was called the Great Hosanna. III. But the typical import of this festival belongs not merely to the Jews; it also, in common with the rest, applies unto the church of this dispensation, both in its present character and future glory. The eighth day, which, as we have seen, shadows forth the time of Judah’ s salvation, and of consequent earthly blessedness, refers also to heavenly and eternal things. It is the first day of a new week, and therefore reminds us of resurrection; and coming at the end of the complete period of seven days, it brings us to the day when “ time shall be no longer” --the eternal day of resurrection glory. And to the Church this day shall commence when the kingdom of God is established in the world. Let us endeavour, then, to trace the type in the several particulars of its application; and--1. On the first day there was a holy convocation, and the children of Israel went forth from their houses, and made them tents to dwell in. Just realise the scene; all the families of Israel leaving their houses, giving up their employments, and devoting themselves to the service of the Lord. So it is with the Church of Christ, the heir of promised glory. Beloved, the gospel calls us out from this evil world, and makes us strangers and pilgrims here. The gospel finds our intellects clogged with the filth of earthliness, our mind and thought concentrated upon the pursuits and occupations of this life--“ the cares of this world, the deceitfulness of riches, and the lust of other things” ; and it disentangles us from the meshes of worldliness; it fills them with the glorious realities of eternity. It assembles us, as it were, in holy convocation, to offer sacrifices unto the Lord. Just as the children of Israel dwelt in tabernacles during seven days, looking forward to the eighth day when they were to enter into rest, so it is with the Israel of God; the Church is a stranger here, looking forward to the day of coming rest. 2. But this was a feast of joy; when the children of Israel throughout the land were to “ rejoice before the Lord” they cut down the branches of palm-trees, and of other goodly trees, and carried them throughout all their coasts, in token of triumphant joy. And so with those whom God has called “ out of their habitations,” they are called to rejoice before the Lord. If the gospel has called us out from this world, it is that it may open to us springs of never-failing joy of which the world knows nothing, which it can never give, and can never take away. They do greatly err who imagine that religion cuts off all our present happiness. But mark, if we would taste the joy we must come “ out of our habitations” : if we would wave the palm of triumph in the land, we must dwell as strangers there. This joy is not “ as the world gives,” nor is it founded upon earthly things, and therefore if we keep the feast, it must be the Feast of Tabernacles; if we would rejoice before the Lord, it must be in the position of those who are looking forward to their rest. Observe, too, these palms are the emblems of victory--the symbols of triumphant joy. The rejoicing Christian will ever be in the attitude of the conqueror, always conflicting indeed, but not overcome in the conflict against “ the devil, the world and the flesh.” The character of the Christian, as described in Scripture, is that of the victor--of one who is evermore victorious, overcoming “ by the blood of the Lamb.” 3. But the great day of the feast was the eighth day, the type of rest in resurrection glory. On this day the children of Israel struck their tents, and rested again in their habitations; on this day they drew the water from Siloam, and watered therewith the sacrifices, with songs of joy; on this day the priests made the compass of the altar seven times, bearing with them the branches of palm-trees, and of other goodly trees, and singing as they went, “ Hosanna in the highest.” So shall it be with the Church of Christ in that great day--the sun whereof shall never set in darkness--the everlasting day. Then “ the tabernacle of God shall be with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.” Then the mystery of the water which was poured upon the sacrifices shall be fulfilled., when He who is the Alpha and the Omega, shall proclaim, “ It is done. I will give to him that is athirst to drink of the water of life freely.” Then He who at the Feast of Tabernacles invited sinners to come to Him and drink, shall lead His redeemed people by living fountains of waters, and make them drink of the river of His pleasures. Then, too, the symbol of the palm branches shall be accomplished in the final victory of the redeemed over Death and Hades; and they shall realise the blessed fulfilment of the promise, “ He that overcometh shall inherit all things.” (J. B. Lowe, B. A.)The Feast of Tabernacles :-- I. Let us observe this season as a feast of thanksgiving. Review the mercies of the past year--of all your past life.1. There are the common blessings, enjoyed by all, of continued life and unceasing bodily sustenance. Then we have had houses and raiment. Most have been favoured with good health, and with all the happiness of good credit and friendly intercourse. As Englishmen, we have cause for thankfulness in our civil rights and political privileges, and our present exemption from war. As Christians, we have enjoyed every advantage that could be devised for our spiritual edification and Scriptural instruction. 2. Then there are special benefits, which individuals have received in particular experiences or exigencies. One man has been singularly prospered in his business or profession, another rejoices in the advancing respectability of his children. Perhaps an additional arrow has been given to the quiver, or the feeble child has been made strong, the dissolute one has been reclaimed, or the absent one restored. 3. Then there are spiritual mercies, such as the joy of conversion, succour in temptation and trouble, triumph and progress in labours of philanthropy and love. All of these demand thanksgiving and praise. II. Commemoration. At this season we should reflect on the short and uncertain term of our existence upon the earth. Our life below is a journey through a wilderness where we dwell not in enduring habitations, but in temporary tents. We shall one day die, and ought not to rejoice in growing older, unless we are conscious of an increasing preparation for a better world. Heaven is nearer than it was, and it behoves us to address ourselves with greater ardour and zeal to the prosecution of our pilgrimage thither. III. The last constituent of our spiritual feast is A renewed consecration of ourselves to the service of God. This implies a deep study of God’ s law. Our growth in holiness demands this effort and attention on our part, and we must not rely on the spontaneous and uncultured growth of our souls in religion. The commencement of a new year is a fitting time for reviewing our progress in Divine knowledge and adopting fresh plans for the future. (Anon.)The Feast of Tabernacles 1. This feast was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Leviticus 23:43). “ That your generations may know,” not only by the written history, but by this ocular tradition, that “ I made the children of Israel to dwell in booths.” Thus it kept in perpetual remembrance (1) the meanness of their beginning, and the low and desolate state out of which God advanced that people. Note--those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. (2) The mercy of God to them that when they dwelt in tabernacles, God not only set up a tabernacle for Himself among them, but with the utmost care and tenderness imaginable hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God’ s former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they were returned to their own houses again; and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in “ goodly houses.” And they would the more sensibly value and be thankful for the comforts and conveniences of their houses, when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness. 2. It was a feast of “ ingathering,” so it is called (Exodus 23:16). When they had gathered in the “ fruit of their land” (Leviticus 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note--the joy of harvest ought to be improved for the furtherance of our joy in God. “ The earth is the Lord’ s and the fulness thereof” ; and therefore whatever we have the comfort of lie must have the glory of, especially when any mercy is perfected. 3. It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then He left His mansions of light above to “ tabernacle among us” (John 1:14), and He dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the “ Feast of Tabernacles” (Zechariah 14:16). For-- (1) The gospel of Christ teacheth us to “ dwell in tabernacles,” to “ sit loose” to this world as those that bare “ here no continuing city,” but by faith and hope, and a holy contempt of present things, to go out to Christ “ without the camp” (Hebrews 13:13-14). (2) It teaches us to “ rejoice before the Lord our God.” Those are the circumcision, Israelites indeed, that always “ rejoice in Christ Jesus” (Philippians 3:3). And the more we are taken off from this world the less liable we are to the interruption of our joys. (Matthew Henry, D. D.)The Feast of Tabernacles The use was--1. To remember them of their estate when they had no houses, but lived in tents, or tabernacles, or booths, made with boughs; no fields, no lands, but lived in the wilderness; and so to stir up a thankfulness for their happy change. 2. To remember them of the Lord’ s great works in driving out the Canaanites and giving that fruitful land unto them. Then they were a prey to all men, but now a terror to all men, wheresoever the fame of them came. 3. It served to preach unto them the doctrine afterward delivered by the apostle, to wit, that here we have no biding city, but should reckon of our houses as but of tabernacles for the time, our true hope being for houses and dwellings, and everlasting tabernacles not made with hands in heaven, &c. And may not we consider on our feast days all these things, although we have not now the same ceremonies? May not we remember our state past under superstition, cruelty, and bondage? May not we remember burnings and killings, and most hateful handlings of persecutors? May not we remember great wars and dissensions in this our native country, the fall of our friends, and the change of many houses? May not we remember great impositions and payments, and, in one word, very many miseries and calamities? Laying them to the present times, wherein we enjoy truth and liberty of conscience without either death or danger, or so much as any fear, what a change is this to a man or woman that knoweth and feeleth the blessing! Oh, that we may send up to God most thankful thoughts for it while we live! Now, again, we enjoy peace, such as no nation hath bad the like. We are not eaten up with heavy and continual payments, but we live as in heaven by comparison to former times. The Lord hath driven away the Canaanites that would have invaded and conquered had not He resisted for us and overthrown them. He hath made us a terror to our foes and a refuge or sanctuary for our friends, when erst foreign nations were lords over us. And, for the last point, we bare no more certainty of abode here than they had, but look for the same end of faith, an enduring house in heaven. (Bp. Babington.)Keep a feast unto the Lord. A festival kept to the Lord From the earliest ages of which any records remain mankind have been accustomed to commemorate joyful events, and to express the joy and gratitude which such events excited, by the observance of anniversary festivals. As the all-wise God well knew how difficult it would be to wean men from the observance of such festivals, and as they were capable of being rendered subservient to His own gracious designs, He saw fit under the ancient dispensation to give them a religious character, by directing His people to observe them in commemoration of the favours which they had received from His hand, and as an expression of their gratitude for those favours. Of these Divinely appointed festivals, several are mentioned in the Levitical law, but our only concern at present is with that which is prescribed in our text--“ When ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord.” What, then, we may and ought to inquire--what is it to observe this day in a right and acceptable manner? The best answer which I can give to this question is furnished by our text. It is to keep or observe it as a festival unto the Lord. To keep a festival unto God is to observe it with a view, not to please ourselves, but to please and honour Him; to regard it as a day sacred to His special service, and to spend it in contemplating and praising His perfections, recollecting and thanking Him for His favours, rejoicing before Him in His existence, His character, His govermnent, and His works, and thus giving Him the glory which is due to His name. We shall attempt-- I. To give you a view of the manner in which this festival should be observed by us, considered simply as God’ s intelligent creatures; and-- II. Of the manner in which we should observe it, considered as sinful, guilty creatures, to whom his grace and mercy are. Offered through a redeemer. I. That the first of these proposed views may be placed before you in the clearest and most interesting light, let me request you to suppose that our first parents, instead of falling as they did from their holy state, had continued in it, until they were surrounded by a numerous family like themselves, and that in these circumstances they had set apart a day to be observed as a festival to their Creator and Benefactor. It is evident that if we can conceive of the manner in which they would have observed such a day we shall learn in what manner this day ought to be observed by us, considered simply as God’ s intelligent creatures. Let us suppose the morning of their appointed festival to have just dawned. No sooner do they wake to a returning consciousness of existence than a recollection of the Author, Preserver, and Sustainer of that existence, and of their numberless obligations to His goodness, rushes upon and fully possesses their minds. No sooner do their eyes open than they are raised to heaven with a look expressive, in the highest degree, of every holy, affectionate emotion. Each one perceives, with clear intuitive certainty, that he is indebted to God for everything--that God is his life, his happiness, his all. These views fill his heart with adoring gratitude--gratitude, not like ours, a comparatively cold and half-selfish emotion, but a gratitude pure, fervent and operative, which carries out the whole soul in a rapturous burst of thankfulness and renewed self-dedication to God. Though invisible to their bodily eyes, He is not so to the eye of their minds; they perceive, they feel His presence; they feel that His all-pervading, all-enfolding Spirit pervades and embraces their souls, breathing into them love, and joy, and peace unutterable, and wrapping them up, as it were, in Himself. Thus each individual apart commences the observance of their festal day, and enjoys intimate and sweet and ennobling communion with the Father of spirits in solitary devotion. But man is a social being, and the social principle which God has implanted in his nature prompts him to wish for associates in his religious pleasures and pursuits. It is proper that he should wish for them, and if possible obtain them; for when a festival is to be kept unto the Lord, when thanksgiving and praise are to be offered, two are better than one. United flames rise higher towards heaven, impart more heat, and shine with brighter lustre than while they remained separated. If private, solitary devotion be the melody of religion, united devotions constitute its harmony, and without harmony the music is not perfect and complete. Mark the feelings with which they approach and meet. Every eye sparkles with delight, every countenance beams with affection; there is but one heart and one soul among them all, and that heart and that soul is filled with holy gratitude and love, tempered by adoring admiration, reverence, and awe. Fresh excitements to the increase of these emotions are furnished by their meeting. Each one sees in his rational, immortal fellow-creatures, a nobler work of God, a brighter exhibition of his moral perfections, than the whole inanimate creation could afford. And while each one contemplates this image of God in his fellow-creatures, he is ready to exclaim, If these miniature images of God are so lovely, how infinitely worthy of love must the great original be? If there is so much to admire in the streams, what admiration does the fountain deserve? Nor is this all. In the various relations and ties which bind them together they see new proofs of all-wise benevolence, new reasons why they should love and thank Him who established these relations and formed these ties. Under the influence of these affections the yet stammering child is taught the name of its Creator and Benefactor, while to the attentive ear of those who are a little farther advanced in life the history of the creation and of all that God has done for His creatures is recounted; His commands, and their obligations to obey them, are stated; the nature and design of the festival which they are observing are explained; and they are taught to perform their humble part in its appropriate services. In these services all now join; and oh, with what perfect union of heart, with what self-annihilating humility, with what seraphic purity and fervency of affection, do they present their combined offering of thanksgiving and praise! Suffice it to say that the ear of Omniscience itself can discern no shade of difference between the language of their lips and that of their hearts unless it be this--that their hearts feel more than their lips can express. These sacred and delightful services being ended, they prepare to feast before their Benefactor; but this preparation is made, and the feast itself is participated with the same feelings which animated their devotions; for whether they eat, or drink, or whatever they do, they do all to the glory of God. On such an occasion they may, perhaps, place upon their board a greater variety than usual of the fruits of Paradise; but if so, it is not so much with a view to gratify their appetites as to exhibit more fully the various and ample provision which God has made for them, and thus, through the medium of their senses, to affect their hearts; for man has not yet begun to consume the bounty of Heaven upon his lusts. No; the blessing of God is implored and His presence desired as the crowning joy of their feast, without which even the fruits of Paradise would be insipid and the society of Paradise uninteresting. Thus while they feast upon the fruits of His bounty their souls feast upon the perfections which those fruits display. Thus God is seen and enjoyed in everything, and everything leads up their thoughts and affections to Him, while He sits unseen in the midst of them, shedding abroad His love through all their hearts and rejoicing with benevolent delight in the happiness which He at once imparts and witnesses. Meanwhile their conversation is such as the attending angels, who hover around, would not be ashamed to utter--nay, such as God Himself is well pleased to hear. The law of kindness is on all their lips, for the law of love is in all their hearts. If such is the manner in which innocent creatures would keep a feast unto the Lord, then such is the manner in which we should aim to keep this annual festival. We should desire and aim to exercise the same feelings, to worship God with the same sincerity, fervency, and unity of affection, and to converse and partake of His bounty in the same manner. Having shown how we ought to keep this festival, considered simply as God’ s intelligent creatures, we shall now, as was proposed-- II. Attempt to show how we should keep it, considered as sinful creatures, under a dispensation of mercy. In attempting this we shall pursue the same course which has been pursued in the former part of the discourse. We will suppose that the holy and happy community, whose festival we have been contemplating, fall from their original state and become sinners like ourselves. Now suppose that these creatures, in this sinful, guilty, wretched, despairing state, are placed under a dispensation, in which the grace and mercy of God are offered them through a Redeemer, and that just such a revelation is made to them as has been made to us in the New Testament. Suppose farther, that after they are placed under the new dispensation they resolve to observe a religious festival. What would be necessary, what would be implied in their keeping it as a feast unto the Lord? I answer, the first thing necessary would evidently be a cordial reconciliation to God. Until such a reconciliation took place they could neither observe a religious festival nor perform any other religious duty in a right and acceptable manner. Indeed, they would have no disposition to do it, nor any of the feelings which it implies and demands. But reconciliation to God necessarily involves hatred of sin and self-condemnation, sorrow and shame on account of it. The exercise of faith in the Redeemer, through whom grace and mercy are offered, is also indispensably necessary to the right observance of a feast unto the Lord. And now let us suppose the community, which we have already twice contemplated, first as perfectly holy, and then as sinful, guilty, and undone, to be a third time placed before us, reconciled to God, exercising repentance and faith in Christ, and engaged in keeping a religious festival like that which we this day observe. They still feel, though in an imperfect degree, the same affection which we saw them exercise toward God in their original state; but these affections are, in a considerable degree at least, excited by different objects and variously modified by the change which has taken place in their situation. They still feel grateful to God for their existence, for their faculties, and for the various temporal blessings which surround them; but they now view all these things as blessings which they had forfeited and lost, and which had been repurchased for them by their Redeemer, and freely bestowed upon them as the gifts of His dying love. Hence they seem, as it were, to see His name on every blessing, and every blessing reminds them of Him. They still, as formerly, see and admire God’ s perfections as displayed in the works of creation; but their admiration and their praises are now principally excited by the far brighter, the eclipsing display which He has made of His moral perfections, in the Cross of Christ, in the wonders of redemption. Loud above all their other praises and thanksgivings may be heard the cry, Thanks be unto God for His unspeakable gift! Thanks be unto God and the Lamb for redeeming level Even while observing a joyful festival, tears, the fountain of which is supplied by godly sorrow for sin, and gratitude to the Redeemer; tears, which it is delightful to shed, are seen on the same countenances which glow with love and hope, and beam with holy, humble joy in God. And when they sit down to the table of Providence, to feast upon His bounty, the exercise of these emotions is not suspended. They feel there as pardoned sinners ought to feel, and as they would wish to feel at the table of Christ, for the table of Providence is become to them His table; they remember Him there; they remember that whenever their daily food was forfeited by sin, and the curse of Heaven rested upon their basket and store, He redeemed the forfeiture, and turned the curse into a blessing. Hence they feast upon His bounty with feelings resembling those which we may suppose to have filled the bosoms of Joseph’ s brethren when they ate and rejoiced before him. (E. Payson, D. D.)Harvest thanksgiving A wise man was once asked a difficult question. He had been gazing at some ancient structure which had long since fallen into ruins. And as he stood by those ruined walls overgrown with ivy, he was asked the question: “ What is it which soonest grows old?” What is it which is most quickly forgotten, and is the soonest out of date? The answer was summed up in one simple word--it was gratitude. That which soonest grows old is thankfulness. Now there is a great deal of truth in that answer, for we are all of us so ready to forget the giver as soon as we have received the gift. And this spirit of unthank-fulness for every-day mercies is no recent thing. It has always been so. It was just the same when our Lord was upon earth. You will all remember the story of the ten lepers: only one returned to give thanks. Or look again, at the example of the Israelites in the wilderness. See God’ s constant care for them. On every page of their history we read, not of thankfulness--but of murmuring and discontent. It was to these same Israelites that the words of the text were spoken. We have just gathered in the fruits of the land, and to-day we are keeping--in a bright and hearty Thanksgiving Service--a feast unto the Lord. Let us now look a little more closely into this subject of Thanksgiving. As we keep our feast to-day, let us look at some of the things for which we ought to be grateful, and then see how we can show our thankfulness in our daily life. In our general thanksgiving prayer, we thank God at every service for our creation. That is the first thing to be thankful f-or. God created us in His own image, and sent us into this world to live for His glory. Every one of us--even in the quiet round of every-day duties--can do something, if we try, to leave the world better than we found it. From first to last--in all its varied employments and in all its Christian duties--life is a work for God. What a charm of sacredness is thus thrown over the most menial duty or the most trifling occupation! Let us remember “ whose we are and whom we serve” in our every-day life. Your lot may be very humble--the circle in which you move may be very small--the work that you may be able to do very trifling, but still it is God’ s work. Let your lot be ever so humble, still it can be a noble one, if you are only true to yourself and your God. A noble life needs no adornment of wealth or position. Look, for example, at that life which closed amid loneliness and desertion within the embattled citadel of Khartoum. One little sentence written by that simple-hearted soldier--whose allegiance to his Queen was only equalled by his devotion to Christ--gives the key-note of his life. Speaking of Egypt, he said, “ It is God’ s work and not mine--if I fail, it is His will--if I succeed, it is His work.” And then there are other reasons for thankfulness in our preservation and all the blessings of this life, but above all, for the gift of Jesus Christ. This is the highest cause for thanksgiving, for what would earth have been without a Saviour? And as we thank God to-day for the late harvest, which is to provide us with our daily bread, let us also thank Him for the gift of His dear Son--the Bread of Life, which has come down from heaven--for the salvation and strength of our immortal souls. When we care very much for any one, how anxious we are to show our love by doing what we know will please them! And it should be just the same in our love for God. We should always be anxious to do what will please Him. But now, let us see how we may best show our gratitude for all that God sends us. The Prayer-Book tells us of two ways in which our thankfulness may be shown, “ not only with our lips, but in our lives.” The first way, then, to acknowledge God as the Giver of all good things, is by giving actual thanks. By words of gratitude in our prayers and by songs of praise and thanksgiving, such as we have joined in to-day. We have seen others called aside and laid upon a sick-bed, and God in His mercy has given us health and strength. But we are to render thanks, not only with our lips but in our lives. Thankfulness can be shown by a proper enjoyment of God’ s gifts. We are not to lay them by in a miserly manner. If God blesses us with the good things of this life, we are not to be selfish and think only of ourselves. In taking a proper enjoyment of things, we can also try to do good to others. But the highest of all gratitude is for us to realise that we are God’ s stewards. Let us give of our substance to any who are worse off than ourselves, ministering especially to those who, through sickness or adversity, are in need of our help. “ To do good and to distribute, forget not, for with such sacrifices God is well pleased.” (Philip Neale.)Ye shall dwell in booths seven days.--Sojourning in booths It was commemorative (see Leviticus 23:43). It was significant of-- I. Christ tabernacling in the flesh. Three facts are suggestive here of Christ’ s incarnation being foreshadowed in this feast.1. John’ s use of the idea, “ The Word dwelt (tabernacled) among us, full of grace and truth” (John 1:14). 2. The people’ s gathering of palm branches when persuaded of His Messiahship (Matthew 21:8-9). 3. Christ chose “ the great day of the feast,” of this very Feast of Tabernacles, to identify Himself with one of its incidents. While the waters of Siloam were being, on that eighth day, poured on the altar steps, “ Jesus stood and cried, If any man thirst let him come unto Me and drink” (John 7:37-38). 4. Yet His tabernacle life was not permanent. Booths are for pilgrims, not residents. And Jesus was here but for a season. “ Yet a little while I am with you.” II. Man’ s insecure tenure on the Earth.1. A booth of boughs and palms would quickly wither; so does our frail tabernacle. What are these bodies but tents of drooping flesh? 2. It was, moreover, occupied but a few days; and we are resident in this body only a brief season. Think not to stay long here. 3. The materials of the booths were of the earth and returned to the earth: mere growths from the soil, soon to decay and go back to the soil. Even so, “ dust thou art,” &c., “ of the earth earthy.” III. A Christian’ s pilgrim career. Israel dwelt in booths through their journey from Egypt to Canaan (see verse 43).1. Christ’ s redeemed are pressing through a wilderness. It is not their goal. 2. Rest and content are not to be sought here. A temporary accommodation is enough. 3. Earth’ s discomfort gives zest to desire for the “ city of habitation.” And as Israel, weary with their booth life, craved the sure abodes of Canaan, so we “ earnestly desire to be clothed upon with our house which is from heaven; for in this we groan, being burdened.” 4. God’ s ordinance of a booth life was a pledge of the certainty of Canaan. It assured them that He desired them to journey forward to the goodly land. And He would have us “ set our face Zion-ward.” (W. H. Jellie.)Dwelling in booths I. The text reminds us of conditions of life very like this dwelling in booths.1. A feeble body, answering its purpose many years, is like dwelling in booths. Every birthday from the first anniversary has seemed as though it must be the last; but they will be gathered to their graves fall of years, as a shock of corn fully ripe. The cedar has fallen, but the fir-tree stands; the flower of the grass has withered, but some of the most tender blades survive. Verily, looking at the frailty of the body, God makes some of us to dwell in booths. 2. Providing by slender means all that is really needful for a large family is like dwelling in booths. 3. A morbidly sensitive spirit kept sound is like dwelling in booths. To the border-line of madness many come who are not permitted to cross. 4. A nature prone to gross evil and kept from the power of temptation is like dwelling in booths. 5. A church preserved in peace and unity, with the elements of evil within it and evil influences around it, is another example of God making to dwell in booths. While human nature is what it is, you cannot have association of any kind without the elements of mischief and the seeds of dissolution. Where there is continuance and unity and peace in a religious community, we have another illustration of God making to dwell in booths. 6. To have lived in a day of small things, and gradually to have come into a day of great things, is to have been made to dwell in booths. The once contracted business now extensive, the once limited profession now a wide and broad practice, and the once tiny house now a large establishment, are illustrations. II. The text exhibits god as sufficient for us in the most necessitous and dangerous circumstances.1. God hath in Himself all that is necessary for the working out of His will. He is not a cistern which may be broken, but He is an everlasting fountain. Whatever life, knowledge, wisdom, or power are needful or desirable, are in Himself. 2. God uses agents and instruments, but is not dependent upon any of the agents and instruments which He employs. His connection with all such does not bind or embarrass Him. It is nothing with Him to help, whether with many or with few, or with them that have no power. 3. God is conscious of His sufficiency. He thinks of Himself as sufficient, and feels to be sufficient. God had no more care of Israel when they dwelt in booths than when they abode in fenced cities. He had no misgiving about bringing the children of Israel through. 4. There is but one thing which prevents our fully experiencing the sufficiency of God, and that is sin--wilful and persistent sin. This shortcuts the arm of God, and this closes His ear. III. The text points out a duty of remembrance which we are all liable to neglect. This direction has chief reference not to the generation which actually dwelt in the booths, but to successive generations, and to these after they had become tenants of the cities of the Holy Land. Now if we are to keep in remembrance God’ s goodness to our ancestors, how much more should we keep in mind God’ s mercy to ourselves! There is a point here, however, which we may not overlook. God’ s mercy to a family in previous generations places the present members of that family under obligation. The same remark will apply to a nation and to a church--to any community or association. (S. Martin, D. D.)Moses declared . . . the feasts of the Lord.-- Pleasant ministries “ And Moses declared unto the children of Israel the feasts of the Lord.” What a change in his great ministry! Never was man charged with the delivering of so many disciplinary and legal words. It is time that he had something to say with easier music in it, conveying a pleasanter appeal to the imagination and the whole attention of Israel. It was a new mission. The lips of Moses must have grown hard in the delivery of hard speeches. It was his business always to deliver law, to recall to duty, to suppress revolution, to command and overawe the people whose fortunes he humanly led. What wonder if the people dreaded his appearance? That appearance might have been equal to a new Sinai, a new Decalogue--a harder speech of law and duty and servitude. It was a pleasant thing for Moses, too, this change in the tone of his ministry; he is now speaking of feasts, of festivals--times of solemn rejoicing--yea, some of the very feasts which were instituted were designated by names the roots of which signified to dance and be glad with great joy. An awful fate for any man to be merely the legal prophet of his age! A most burdensome mission always to be called upon to rebuke and chastise, to suppress, and to put men down to their proper level, and call them up to their proper obedience I Thus the Lord varies the ministry of His servants. He says, There will be no utterance of new law to-day, but this very day shall be a day of feasting and music and dancing; He will have a home in the wilderness--a glad, warm, happy home: all troublesome memories shall be dismissed and one overmastering joy shall rule this festal day. That is the speech He has been longing to make; but we would not let Him. He never wanted to make any other speech; we ourselves forced the hard terms from His reluctant lips. A complete ministry is terrible and gracious. It is terrible by the necessities of the case. Consider the nature with which the ministry of heaven has to deal: “ there is none righteous, no not one” ; we have turned aside from the right way, and are far from the centres of light and rest and peace; sometimes nothing will reach us but fear, terror, awful denunciation of anger, and judgment. But the ministry is also gentle: there is no gentleness like it. The true ministry of Christ is marked by surpassing and ineffable grace: its eyes are full of tears; its great trumpet-tones are broken down by greater sobs; it pities the weak; it speaks a word of hope to the fallen; it tells the farthest off that there is time for him to get home before the nightfall, or if he be overtaken with the darkness the light will be in the house he has abandoned; it pleads with men; it beseeches men to be reconciled to God; it writes its promises in syllables of stars; it punctuates its speech with fragrant flowers; it breaks down into the omnipotence of weakness by clinging to the sinner when all men have abandoned Him in despair. We must establish a whole ministry. The mountain must have two sides: the side where the darkness lingers; the side where the light plays and dances in many a symbolism. This is human life. The two sides must go together. When the ministry thunders its law, it must be upheld; when it breaks down in tears over the Jerusalem that has rejected it, it must be regarded as the very heart of God. Notice the time when the feasts were spoken of. Let us regard the very position of the text as instructive. We have now read up to it; beginning with the bondage in Egypt, dwelling tearfully and sympathetically upon that pagan servitude, watching the children of Israel led forth by a mighty hand, we have noted the discipline which afflicted them educationally; by this time we have become familiar with their hardships, now it is a welcome relief to the reader to come upon festival, dancing, joy, delight--one touch of heaven in a very wilderness of desolation. This is the day we have longed for. There was a hope hidden in our hearts that, by and by, golden gates would swing back upon happy places and offer us the liberty of heaven. We have come to that Sabbatic time; now we are in times of jubilee and Sabbath, release, pardon, rapture, praising God all the time, having found a temple without a roof, a sanctuary without a wall, an infinite liberty vast as the Being which it adores. Notice whose feasts they were, and how joy is ennobled by solemnity. “ And Moses declared unto the children of Israel the feasts of the Lord.” They were not fools’ revels; they were not inventions even of Moses and Aaron; they were as certainly Divine creations as were the stars that glittered above. Is “ feasts” not a word too frivolous to associate with the name of the Lord? No. If we are to judge by analogy, No. The God of flowers may be the God of feasts. We know the flowers are His; we know that no Solomon has ever arrayed himself in equal beauty; He who made those flowers must have made a feast somewhere--a feast of reason, a feast for the soul, a luxury for the inner taste, an appeal to the larger appetency. He who made the birds may surely be the God of the soul’ s music. The birds sing so blithely, without one touch of vanity; so purely, so independently, without pedantry, without sign or hint of human education; the God who set their little throats in tune may surely be the God of all pure music--the mother’ s broad laugh over her little one, the father’ s tender voice in the presence of distress and need; and He who made the birds’ throat may have put it into the mind of man to make the trumpet, and the cornet, and the flute, and the harp, and the sacbut, and the psaltery; they may be His judging by the happy analogies of nature. He who made summer, may have made heaven! There is but a step between them. (J. Parker. D. D.). Leviticus 24:2-9 Pure oil-olive beaten for the light.Directions for furnishing of the sanctuary Care is here taken, and orders given, for the decent furnishing of the candlestick and table in God’ s house. I. The lamps must always be kept burning. The law for this we had before (Exodus 27:20-21). It is here repeated, probably because now it began to be put in execution when other things were settled.1. The people were to provide oil (Leviticus 24:2); and this, as everything else that was to be used in God’ s service, must be of the best, pure oil-olive beaten--probably it was double-strained. This was to cause the lamps to burn. All our English copies read it “ lamps” ; but in the original it is singular (Leviticus 24:2), “ To cause the ‘ lamp’ to burn” ; but plural (Leviticus 24:4), “ He shall order the ‘ lamps.’“ The seven lamps made all one lamp. In allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Revelation 4:5); for there are diversities of gifts, but one Spirit (1 Corinthians 12:4). Ministers are as burning and shining lights in Christ’ s Church; but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they-must snuff them, clean the candlestick, supply them with oil morning and evening (Leviticus 24:3-4). Thus it is the work of the ministers of the gospel to hold forth that Word of life--not to set up new lights, but by expounding and preaching the Word to make the light of it more clear and extensive. II. The table must always be kept spread. This was appointed before (Exodus 25:30). And here also:1. The table was furnished with bread; not dainties or varieties to gratify a luxurious palate, but twelve loaves or cakes of bread (Leviticus 24:5-6). Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe; for in our Father’ s house there is bread enough. They were all provided for by the Divine bounty, and were all welcome to the Divine grace. 2. A handful of frankincense was put in a golden saucer upon or by each row (Leviticus 24:7). When the bread was removed and given to the priests this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense. And this was for a memorial instead Of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof (Leviticus 2:2). Thus a little was accepted as an humble acknowledgment, and all the loaves were consigned to the priests. All God’ s spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to Him, and their prayers are said to come up before God for a memorial (Acts 10:4). The word is borrowed from the ceremonial law. 3. Every Sabbath it was renewed. When the loaves had stood there a week the priests had them, to eat with other holy things that were to be eaten in the Holy Place (Leviticus 24:9); and new ones were provided at the public charge, and put in the room of them (Leviticus 24:8). The Jews say, “ The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually.” God is never unprovided for the entertainment of those that visit Him, as men often are (Luke 11:5). (Matthew Henry, D. D.)The sanctuary and its furniture To conceive of the shape and appearance of the Tabernacle, you must measure out in your imagination a level ground-plot, about one hundred and fifty feet long, and about seventy-five feet broad; that is, an oblong square enclosed with linen canvas fastened on stakes, and cords about ten feet in height. Everything relating to the Tabernacle was inside of this enclosed area, which was called the court of the Tabernacle. The Tabernacle proper was a smaller enclosure at the far end of this court, equally distant from the two sides of it. It was formed of boards, overlaid with gold, fifteen feet high, set up alongside of each other in sockets of silver, and held together above by golden bars passing through golden rings fastened to the boards on the outside. The roof of this inner enclosure was formed of heavy curtains of several thicknesses thrown over these rows of upright boards from side to side. This was the Tabernacle proper, which was divided again into two apartments by heavy curtains dropped from the roof. The inmost of these covered chambers was the Holy of Holies; and the other, which was the ante-chamber to it, was the sanctuary, otherwise called the Holy Place. You thus observe three departments in this sacred structure: first, the enclosed uncovered space outside of the Tabernacle proper; then the sanctuary, or first room of the covered part; and third, that peculiarly sacred room in the deepest interior, called the Holy of Holies. Nor could any one come to the most Holy Place except by passing in through the court and through the sanctuary. In all this I see a symbolic history of redemption, and of the sinner’ s progress from his state of condemnation and guilt to forgiveness and peace in Christ, and to his final glory in the presence of his Lord. The first apartment was the outside court. It was here that the Jews came to offer their sacrifices. They accordingly appeared there as sinners. The outside court, therefore, represents man in his native condition. It is our place or moral locale so long as we are only beginning to believe on Christ and to cleanse ourselves from our filthy ways. The third and most interior apartment represents the heavenly, post-resurrection, or glorified estate of man. There was the visible presence of the Lord. It was the hidden and guarded place into which vulgar eyes could not look, or unholy ones at all enter. But between the outside court and this inmost chamber of the Tabernacle was the sanctuary, or that department with which the text is directly concerned, and of which I propose more particularly to treat. Its position shows that it refers to a condition of things this side of the heavenly estate, and yet in advance of those rudimental experiences by which we come to be Christians. It was a picture of the Christian Church estate, that is, of the immunities and relations in which we stand as the accepted followers and servants of Jesus while yet we remain in this world. With this idea, then, let us take our station in the holy sanctuary, and simply look around us upon the objects to which the text directs attention. The chapter before us speaks of lamps. These were the burners upon the famous seven-armed candlestick of gold, which God directed Moses to make for the holy Tabernacle. The central and all-supporting shaft represented Christ, or rather “ the right hand” of Christ, on which everything Christian depends. As the seven candlesticks and their lamps were sustained by that massive golden stem, so Christ sustains every member, branch, institution, and minister of His universal Church. It is He alone “ that is able to keep us from falling.” You will observe that the number of lamps and branches of this peculiar fabric was seven--the complete number--indicating that the whole Church was thereby represented. All rested upon the one central shaft; indicating that there is no true Church, and no branch of the true Church, which does not repose in Christ as its great and only foundation and dependence. The whole fabric was of one piece. The parts were all solidly joined together as one continuous mass of solid gold. And so the Holy Catholic Church is one. All the branches are compactly joined together in one central support and stay, which is Christ Jesus. And yet in that unity there was multiplicity and diversity. There were seven branches, and these seven were not all exactly alike. Some were shorter and lighter, and some were longer and heavier; some looked towards the east and some towards the west; some seemed to diverge very far from the central shaft, others rose immediately by its sides. There was multiplicity and diversity, and yet perfect, unbroken, graceful unity. Beautiful picture of the Church of Jesus! It is not confined to one nation, one dispensation, one denomination, but takes in all who are really united to Christ, and built upon Him, as their only dependence, no matter how diverse or remote from each other they may be in other respects. The object of these candlesticks and lamps was to furnish light to the sanctuary. The place had no windows, no other modes of illumination. The light which characterises Christendom as such is not from nature--not from human reason and philosophy--but from Christ and that pure Spirit which flowed and shone through Him and His inspired ministers. Without Christ, and the light which comes from the golden candlesticks of His glory, and the pure olive-oil of His Spirit, mankind are in darkness on all sacred things. “ But he that doeth truth cometh to the light,” and thus is made a son of light, whose path shall ever shine more and more unto the perfect day. But the chapter before us speaks of bread as well as lamps and light. Twelve loaves, baked of fine flour, arranged in piles on a table of gold, ever stood in the holy sanctuary. These loaves were to be renewed every Sabbath, and were to be eaten by the priests in the Holy Place. This golden table, the same as the supporting shaft of the golden candlesticks, represented Christ, and these unleavened loaves upon it, that pure bread from heaven which He giveth for the sustenance of them that are His. “ Man liveth not by bread alone.” There are wants and cravings in our nature which cannot be satisfied with the produce of the fields. There is in us a spiritual man, which must be fed and nourished with spiritual food, or it languishes and dies. We need higher supplies than this world can furnish, and which can be found only in the holy sanctuary. Jesus furnishes those supplies. It has been touchingly remarked that “ every sigh of Jesus was a crumb of imperishable bread to us.” The breaking of His body on the Cross has furnished the sublimest feast of time. There “ they that hunger and thirst after righteousness” are for ever filled. There wisdom hath furnished her table, saying, “ Come, eat of my bread, and drink of the wine which I have mingled.” Here love hath poured out all her lavish fulness for the famishing children of men. There were to be twelve loaves ever on the golden table--a loaf for every name upon the jewelled breastplate of the priest. And they were ample loaves. One omer of manna was enough to serve a man for a day; but each of these loaves contained two omers. The bounties provided for our souls in Christ Jesus are superabundant--far more than enough for all that will ever come to partake. Neither did these loaves ever wax old or become stale. Every Sabbath they were carefully renewed, and thus kept always fresh and sweet. The bread which Jesus gives never moulds, never spoils, and never loses its relish on the tongues of His priests. Having thus looked at the beautiful provisions for light and sustenance which characterised tile holy sanctuary, there is yet a thought or two respecting its relation to the Holy of Holies, to which I will direct your attention. I have said that the Holy of Holies was meant to represent heaven, or that invisible and glorious state into which Christ has entered as our Priest and Forerunner, and into which all His saints shall enter in time to come. Now, the way into this most Holy Place was through the sanctuary. There was no other way of entering it. May not this be meant to signify that the way to heaven is through the Church? If there is any way of salvation outside of this holy Catholic Church I cannot find it revealed in the Scriptures, and fearful is the risk of him who ventures to trust in it. But connected with this is another and more sunny thought. If the sanctuary is the way to heaven, those who are in that way are very near heaven. Every true member of the Church has but a veil between him and the glorious presence of God and angels. (J. A. Seiss, D. D.)Symbols and their meaning Among the very first symbols appointed in this chapter, is the pure beaten oil for the lamps that were “ to burn continually without the veil of the testimony in the Tabernacle of the congregation.” Now we find that John in the Apocalypse uses the very imagery that is here to set forth the completeness, the unity, and yet the variety of the Christian Church. The seven candlesticks, or the seven branches of the one candlestick, are seven churches; all the seven knit together in one golden stem; and through that stem rushing into each tube, and supplying each lamp with the most precious and perfumed oil, beaten oil rising from the stem and enabling it thus to burn. Now we have in that image the most complete exhibition of the variety of the Christian Church. It is not one stem, there are seven stems. There is not one visible Church, but many visible congregations, all of them, greater or less, constituting together the one universal or Catholic Church. It was never meant that there should be but one visible economy, but many differing economies; having their unity not in the uniformity of A to B, and B to C, but in the unity of all with the central stem to which they are all knit. So is it now in the Christian Church. The discipline of the Church is temporary, but the doctrines of the Church are eternal. In ecclesiastical polity it has varied, and it will vary; in essential attachment to the Saviour, trust in His sacrifice, love of vital and essential truth, it has been one in every age. The oil that supplied it was oil that rose from the stem, penetrated the branches, and thus fed the flame. I need not remind you how that very image is constantly used to denote the Holy Spirit of God. Then the object of this candlestick was to give light in the Tabernacle. So the object of a Church is to give light; and if it fail to give light it is worthless. The best candlestick would not be that which gave least light, but most; and no exquisite beauty of its chasing, no amount of gold in its composition, would be any compensation for its failing to do that which is its end and its mission, to give light to them that are in the household. The very end and object of a Christian is to be a light; and that is the best Church that casts the light upon the truths of the Bible, the problems of the soul, the hopes of the Christian, the way that leads to glory. After the representation of the candlestick we have the bread for a memorial before the Lord. This bread consisted of twelve loaves upon a table of gold, and had two meanings; probably one was to bring the produce of the fields of the earth under the roof of the sanctuary of God, that it might be seen that the same God who saves the soul and feeds it with living bread also supplies the wants of the body, and makes the corn to grow upon the earth to bring forth abundance for man and for beast. Or, secondly, it may have been designed to show that there was a higher want than the want of the bread that perisheth; that there is in man’ s soul a need, a hunger for the bread that endureth unto life eternal; which the viands of nature never could furnish, which God must send as He sent the manna--directly and immediately from heaven. And lastly, it was used to be food for Aaron and the priests; everything being consecrated in that sanctuary, and associated in some way with God and the hopes of heaven and of eternity. (J. Cumming, D. D.)The priest setting the lamps in order daily represents Christ causing His people daily to receive and give forth light and life In the midst of a dark world believers are set up as lights (see Philippians 2:15; Matthew 5:16). They should be as the Baptist, “ burning and shining lights.” They should be representatives of Christ Himself, who “ shone as the light in darkness.” And they must shine--1. Not by natural gifts, but by grace. There must be the beaten oil, pressed out of Israel’ s olive-trees; not merely talent or natural fervour and benevolence. 2. Clearly. There were golden snuffers for these lamps, and the use of them was committed to the priest who went in to set things in order. Believers must have their gifts and graces stirred up, so that there be no dulness, indecision, languor. 3. Constantly. Every day in succession shine as before; never hide the light. If there be a place where it is not duty to speak, yet there is no place where it is not duty to think and feel for God. 4. Calmly; for the light of these lamps did not sputter as it burned. The oil was pure. Believers must have the lamb-like spirit of Jesus, putting away all admixture of human temper; not reproving with the heat of human passion, not harshly upbraiding the obstinate sinner, not impatient or hasty or fierce even when enormous wickedness and deceit appear. A calm light generally shines full. 5. In the face of the world. Cast your light fair on the world’ s sins, that they may see them. Point out their ungodliness, their lawlessness, their unbelief. Bear your testimony where the truth is denied in your presence. Never be afraid of dazzling the world with too much light, but plainly show them that they are wholly sinful, wholly ruined, wholly helpless; and speak of a present, immediate, free, full pardon in the Saviour. 6. So as to show the golden table and the golden altar. The lights of the candlestick did so. Was not this pointing the eye to Christ, who died and who is risen? The bread on the table is Christ, who gave His life for us; the golden altar and its incense is Jesus exalted and accepted. Here is full salvation. 7. As if you alone were responsible for the enlightening of the dark world. The candlestick was the only light; so is the Church. And let every member feel responsibility. Perhaps if you shine not, some soul shall be left for ever in darkness. If one lighthouse on the sea-shore were obscured, how many ships might be lost in consequence, especially if formerly that lighthouse used to direct to the haven! Oh, then, how many may perish if you backslide and shine not as before! This is our time for shining. When Jesus comes His light will dim ours; we shall shine with Him, but our privilege of bringing others shall be ended. When the sun rises the vessel needs no more the help of the beacon-light. (A. A. Bonar.)Christ an enlightening presence Here is the experience of a little blind boy, which shows what a blessed light the presence of Jesus gives. This boy had had an attack of scarlet fever, which left him perfectly blind. One day his minister called to see him. In talking about this affliction, he said, “ Well, my dear boy, this is hard for you, isn’ t it?” He did not answer for a moment; then he said, “ I don’ t know that I ought to say ‘ hard’ ; God knows best” ; but his lips quivered, and a little tear stole down his cheek. “ Yes, my child; you have a kind Saviour, who loves you, and feels for you, even more than your mother does.” “ I know it, sir,” said the little boy, “ and it comforts me.” “ I wish Jesus was here to cure Frank,” said his little sister. “ Well,” said I, “ He will open the eyes of little Frank’ s soul to see what a dear, loving Saviour He is. He will show him that a blind heart is worse than blind eyes; and He will help him to see and enjoy heavenly things in all their beauty, and this will make him a thousand times happier than many children who have the use of their bodily eyes.” “ Still, I can’ t help wishing he could see,” said Lizzie. “ I dare say; but I hope you don’ t try to make Frank discontented?” “ Frank isn’ t discontented,” said Lizzie, earnestly;” he loves God. And love makes its own sunshine, doesn’ t it, Frank?” “ I don’ t feel cross about it now,” said the poor blind boy, meekly. “ I pray, and think about the sweet hymns I learned in Sabbath School, and I sing, and sing, and then I think that Jesus is with me, and it feels light, and--and--I forget that I’ m blind at all,” and a sweet light played over his pale features as he spoke. That was the light which the presence of Jesus gives. The Tabernacle taught us that His presence with His people was intended to be an enlightening presence. (Richard Newton, D. D.)Christ a comforting presence Another thing that the Tabernacle taught, in reference to Christ’ s presence with His people, was that it will be a comforting presence. There was the table of shewbread. This was a table covered over with gold, and on which twelve fresh loaves of bread were placed every Sabbath day. It was intended to teach the Jews what God teaches us in that sweet promise which says, “ Bread shall be given him; his waters shall be sure “ (Isaiah 33:16). This table of shewbread pointed to Jesus. He is “ the living bread that came down from heaven; if any man eat of this bread he shall live for ever” (John 6:51). And we know how bread strengthens, or comforts, men’ s hearts. And then the golden altar of incense taught the same thing. As the priest burnt the incense on this altar, the perfume rose in clouds of fragrant smoke that filled the Tabernacle. This fragrance was most pleasing and refreshing. And the meaning of it was, that when we love and serve Jesus, the prayers that we offer to God, and the work that we do for Him, are just as pleasant to Him as the fragrance of this incense is to us. How much comfort there is in this thought! And then all the things in the Tabernacle-.the brazen altar of burnt-offering, the laver, the candlestick, the table of shewbread, and the golden altar of incense--were intended to lead the thoughts of those who worshipped there to what was on the other side of the veil that hung down in the Holy Place. There, beyond that veil, was the most Holy Place. In it was the ark, with the glory of God shining brightly upon it. That place represented heaven. And so, when we see the Tabernacle showing us how Jesus was to be with His people, to pardon them, and to purify them, and to enlighten them, and strengthen them, we see it teaching us how all that Jesus does for His people now is to make them ready for heaven. And if this is so, we may well say that the presence of Jesus with His people is a comforting presence. We have just had an illustration of one point of our subject from a little blind boy. We have another illustration here from an old blind woman. She lived in North Wales, and was known all through that part of the country as “ Blind Mary.” Wales is a grand old country. Mountains, and rocks, and lakes, and waterfalls in every variety of form are found there. Mary’ s cottage was in one of the wildest parts of this country. Great rocks lay scattered around on every side. Ferns and wild flowers peeped out from under them. There was no more charming view in all that country than was to be seen in front of Mary’ s cottage. One beautiful summer evening she was sitting there, with her large Bible on her knee. She was spelling out its meaning as her fingers went slowly over the raised letters. Just then a traveller who had been climbing the mountain came near. With the usual quickness of the blind Mary heard his footsteps, and asked him to take a seat. As he did so she pointed out to him the most interesting views in the landscape before them. He looked at her with surprise, and said, “ They told me that blind Mary lived up here; but I can hardly believe that you are blind. You seem to see the mountains and lakes as well as I do.” “ I used to look at them with so much pleasure when I could see, that I know all about them, although I have been blind for years.” “ Doesn’ t it make you unhappy, Mary, to think that you can never look at them again?” The blind woman’ s eyes filled with tears, as she answered, “ Don’ t ask me that, sir. At first I felt almost angry with God for afflicting me so; but now I can bless His holy name. I see something better, sir, than rocks and mountains. I see Jesus, my Saviour, and the thought that He loves me makes me happy. Forgive an old woman’ s boldness, sir. You tell me you have good eyesight, and that you can see yonder lakes, and the blue mountains beyond; but, oh I sir, did you ever see that wonderful sight, Jesus Christ laying down His life for you?” The traveller looked at blind Mary with great interest, and said, “ Mary, I am afraid I have not thought about these things as I ought; but I promise you that I will do so; I shall never forget my evening’ s climb up these mountains, and what you have said to me.” “ God bless you, sir I But what should I, a poor old blind woman, do without my Saviour? I’ m never alone, for He is with me. I’ m not afraid to die, either, because He has washed away my sins in His blood; and when I leave these mountains and lakes I shall go, I know, to a better country. ‘ Mine eyes shall see the King in His beauty; they shall behold the land that is very far off.’ And I believe I shall meet you there, because I shall ask my Saviour to open your eyes, that you may see yourself first as a sinner, and then see Jesus as your Redeemer.” Certainly the presence of Jesus was a comforting presence to poor blind Mary. (Richard Newton, D. D.)Take fine flour, and bake twelve cakes thereof. The shewbread as typical of Christ Twelve loaves were always on the golden table, answering to the number of the twelve tribes; and Christ is all-sufficient; His salvation can suffice for every case; Christ for every man--refused, indeed, and rejected by numbers, but sufficient for all. They were fresh, as week by week they were placed there; and Christ is ever the same gracious Saviour, and His salvation ever fresh and ever satisfying. He is able to save to the uttermost all who come unto God by Him. He is “ the continual Bread.” At all times His words apply--“ I am the Bread of Life,” &c. The shewbread also was eaten by the priests in the sanctuary on the Sabbath. And here we may discern a blessed type of privilege and communion; for we remember that all true believers in the Lord Jesus Christ, all who have been born again of the Spirit, and are led and taught by the Spirit, answer to these privileged priests. All true believers are addressed as a holy priesthood, whose office it is to offer up spiritual sacrifices acceptable to God by Jesus Christ, as a royal priesthood, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into His marvellous light. The arrangement of the Tabernacle may remind us that such have come to this communion with God by blood. They have passed, in the Tabernacle court, the brazen altar of burnt-offering, that which told of atonement through the propitiatory sacrifice of Jesus, the Lamb of God. Through this sacrifice they have found pardon and acceptance. They have been cleansed in the laver, having received the washing of regeneration and renewing of the Holy Ghost; and thus they reach the Holy Place, where they may have sweet communion and fellowship with God through His dear Son, may feed upon Christ the living Bread, may rejoice in the light of Christ, and in the prevailing efficacy of His intercession. (J. H. Holford, M. A.)The table for the bread of faces 1. Here remark, (1) Bread is the staple of life. The manna is called “ bread from heaven.” In the present case the bread is made of fine flour, ground between the millstones. (2) It is most likely unleavened, though the book nowhere affirms this expressly. The Passover bread, and most, if not all else offered unto the Lord, was unleavened (Leviticus 2:5-11; Leviticus 6:14-17). (3) It remained on the table from one Sabbath until the next; even on their journeys it was not omitted (see Numbers 4:7). Therefore is it called shewbread-bread of faces--bread continually before faces of the Lord. This renders it the more likely to be unleavened; for in that climate where the manna remaining overnight spoiled, leavened bread a week old would be sour. (4) The frankincense was probably placed in some of the dishes provided, and was removed and burnt in the censers or on the incense altar on the Sabbath. 2. Let us inquire into the typical meaning of the table, its furniture, and its contents. In general it exhibits Messiah as the Bread of God, that comes down from heaven and sustains the life of the Church (John 6:35-39). But particularly, (1) The wood and the gold, as throughout, symbolise the human and the Divine natures in the person of Christ. (2) The sufferings of the Saviour may be alluded to in the grinding of the flour and the action of the fire in baking. (3) The twelve cakes or loaves are the twelve tribes of Israel, for each and all of whom bread was provided. (4) The frankincense, when offered, expresses prayers and thanksgivings of the Church. (5) The continual presence of the bread is a guarantee that spiritual food shall never fail, but a store is perpetually on hand. (6) The exchange of the bread and the priests eating it in the Holy Place on the Sabbath sets forth clearly and forcibly that abundant provision of spiritual food and nourishment which the Lord’ s day always brings with it to the people of His love. (7) Its exclusive appropriation to the priests intimates the limited privileges of the people, and prepares for the contrast of a later day, when they become elevated as kings and priests unto God. (8) The unleavened bread indicates the absence of any process of decay. Leaven is the first step towards dissolution, and its prohibition assuredly intimates the absence of all tendency to corruption in the Redeemer, who, even in a physical sense, saw no corruption. Does not this teach that in the sacramental supper we ought not to use leavened bread, bread in the first stage toward utter putrefaction? Moreover, the other idea, suggested by the unleavened bread of the Passover as an indication of being hastily driven out on a pilgrimage journey, is still applicable: we are travelling through a strange land toward the heavenly Canaan. (George Junkin, D. D.)Christ the true Presence Bread Christ Jesus is the True Presence Bread. On Him the eye of Jehovah ever looks with infinite complacency. He is the “ Bread of God.” “ All that God is, finds sweet refreshment in Him.” We, too, by faith, see Him, and in Him are seen. His place is ours. We are made to sit together with Him in heavenly places. Where He is there, representatively, are we. His perfect obedience, too, is ours. What He is, that are we. Christ, too, is our Staff of Life. He who is the Bread of God is our Bread also. The Bread of our life. By faith we eat His flesh, and drink His blood. He is the true, the proper nourishment of our souls. We live only as we feed upon Him. It was not lawful for any of the priests to eat of the shewbread of the Tabernacle (Matthew 12:4). Under the new covenant the priesthood includes every believer. All, who by faith are born unto the Israel of God, may eat of the True Shewbread. God has spread a table in the wilderness of which all His people are called to be partakers. He Himself invites them to feast upon its rich provison. He says, “ Eat, O My friends, yea, drink abundantly.” (F. H. White). The table and shewbread typical of Christ and His Church .-- I. The mystery or the gospel of the table, upon which this bread was set every Sabbath, and there continued all the week, until a fresh set of loaves were placed in their room. This table was a type of our Lord Jesus Christ, and of communion with Him, in the administration of the Word and ordinances. It was typical of the person of Christ, in both His natures: for there are two natures in Him, human and Divine. The human nature of Christ may be signified by the wood of which this table was made, and His Divine nature by the gold it was overlaid with. And this shewbread table was not only typical of Christ, as to the matter of it; being made of such excellent, incorruptible wood, and that overlaid with pure gold; but also with respect to the decorations of it. It had a crown of gold upon it, which may be expressive of that honour and glory which is due to Christ, and is given unto Him as the King of kings and Lord of lords. The border of gold, with the crown upon it, about this table of shewbread, is also significant of what may be observed in Christ. For as this phrase, when applied to the Church of Christ, where it is said, “ We will make thee borders of gold, with studs of silver” (Son 3:11), may denote the graces of the Spirit of God bestowed upon His people, which is as ornamental to them as borders of gold and studs of silver; so this, being applied to Christ, may denote that fulness of grace that there is in Him. He is full of grace and truth. He hath received the Spirit, and the gifts and graces thereof without measure. Thus this table was typical of the person of Christ. It may also be considered as typical of communion with Him. A table among men is an emblem of communion and fellowship. Here men sit, eat, drink, and converse together: and this shewbread table is an emblem of the saints’ communion with Christ, in the present state more especially. There is the table of the Lord, to which His people are now admitted, where He sits down with them, and they with Him, to have fellowship with Him in the ministration of the Word and ordinances, cf which He is the sum and substance. Before I dismiss this head, give me leave to observe unto you that there were rings upon the shewbread table, and staves to be put in there rings, which were for the removing and carrying it from place to place, and which was done by the Levites, when it was necessary; as while they were in the wilderness, and before the Tabernacle had a fixed place for it. For wherever the Tabernacle was carried, the ark and the table were also. II. I proceed in the second place to give you some account of the gospel, and the mystery of the shewbread set upon his table. This may be considered as typical of the Church of God, who are called bread. “ We being many, are one bread, and one body” (1 Corinthians 10:17). They are all one bread; and they may be fitly signified by the shewbread, by these twelve cakes of unleavened bread, set continually upon the table every Sabbath-day. As they were made of fine flour, and into unleavened cakes, so they may denote those that are upright in heart and conversation. Israelites, indeed, who have the truth of grace in them; who are such as keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. The twelve cakes had reference to the twelve tribes of Israel; so these may signify the whole of the spiritual Israel of God, whether consisting of Jews or Gentiles; even that general assembly and Church of the first-born, whose names are written in heaven. In the original text it is “ the bread of faces” ; because this bread was always before the face or faces of God, before all the Three Divine Persons in the Trinity; before God the Father, Son, and Spirit; before Jehovah, before the Divine Shechinah, which dwelt between the cherubim, over the mercy-seat of the ark, a symbol of the Divine presence. It was continually before the Lord, as our text expresses it; and this may denote the people of God’ s constant and continual presentation of themselves before the Lord in acts of public and religious worship. But it may still have a higher sense than this; it may have respect unto these persons, being always under the eye and care of God. Not only are the eyes of His providence upon them which run to and fro throughout the whole earth, to show Himself strong in the behalf of those whose hearts are upright towards Him, to see that no hurt comes to them, that they stand in need of nothing, and to protect, preserve, and defend them; but His eyes of love, grace and mercy are always upon them. He never withdraws His eyes from them. Again, this shewbread, and the twelve loaves thereof, were placed upon the table, where they stood firm and safe. This may denote the standing and security of the saints and people of God upon our Lord Jesus Christ, that sure foundation God has laid in Sion: that foundation of the apostles and prophets. Here they have a sure and safe standing, as on a rock--the Rock of Ages--against which the powers of hell and earth can never prevail. And as about this shewbread table there was a border of gold, to keep everything put upon it from falling off, this may still further point out unto us the safety of the people of God, who are set upon the shewbread table, our Lord Jesus Christ. And then you may further observe, this shewbread was placed upon the table every Sabbath-day; there was a constant succession; the table was never empty. This may denote the constancy of true believers, that have the interest of Christ at heart, in assembling continually before the Lord. Not forsaking the assembling of themselves together, but, like the primitive Christians, continuing steadfastly in the apostles’ doctrine, and in fellowship, and in breaking of bread, and in prayers. Or, rather, it may denote the constant succession of the children and people of God in the world. This shewbread, set upon the table, may also be emblematical of Christ Himself; and that as He is the spiritual food of His people. And there being twelve of these loaves upon the table, may denote the fulness and sufficiency of Christ. Here is bread enough and to spare. And as this bread was continual bread, was always upon the table, so it may denote the permanency of Christ. He is always the same--the same yesterday, to-day, and for ever. And as this was set upon the table by the priests, and only by them, and none ate of this bread but the priests only, Aaron and his sons (who may be significant of the ministers of the Word, or of Christians in common under the gospel dispensation); if we understand it of the ministers of the Word, it points out that they set before the people the shewbread, even the wholesome and salutary words of our Lord Jesus Christ, and feed the people with knowledge and understanding. But if we understand it (as I rather do) as expressive of the people of God in common, who under the gospel dispensation are all made kings and priests to God, it denotes that these, and these only, eat of this spiritual food. None but they do it; none but they can do it. (John Gill, D. D.) Leviticus 24:10-16 Blasphemed the name of the Lord.Blaspheming against God’ s holy name “ Swearing is a sin that hath more malignancy in it against God, by how much the less is the temptation to it,” says Burroughs; and adds, “ I verily believe that if God had never made the Third Commandment, there could never have been so many oaths in the world; but it springs from a mere malignancy of spirit in man against God because He has forbidden, for no profit can arise from the practice.” Yet, while “ no profit” comes to the blasphemer, great ill and grief are thereby caused to others. I. The historic interest of this incident. This act of blasphemy, and the judgment which it called forth on the sinner--1. Brought out clearly that the name of the Lord was Israel’ s most solemn trust. 2. Introduced the significant custom of avoiding the very use of the name of the Lord. Certainly this may admonish us against an undue freeness in the use of the august name either in pious speech or effusive prayer. II. The heinous quality of the crime.1. The crime defined. Blasphemy is calumny and insult against the holy God, uttered with the intention to defame Him. It not only expresses the hatred of Him in the speaker’ s own heart, but aims at awakening in his hearer’ s mind an equal loathing of Jehovah and all His claims. It is held up in Scripture as an assault upon the dignity and sanctity of God’ s name (Psalms 74:18; Isaiah 52:5; Romans 2:24). 2. The root of the sin. This must be traced to the vileness of the human heart, and its natural enmity to God (cf. Matthew 15:19). It should be noticed also as being the outgrowth of folly and pride (see 2 Kings 19:22; Psalms 74:18). Of all sins, blasphemy is an indication of a mind mad with impiety. 3. Its great offensiveness to God and man. How hateful to God is evident from the penalties inflicted (see 5:16 and cf. Isaiah 65:7; Ezekiel 20:27-32; Ezekiel 35:11-12; Matthew 12:31-32), how hurtful to man is manifest from Psalms 44:15-16; Psalms 74:10; Psalms 74:18; Psalms 74:22. They who revere “ this glorious and fearful name, The Lord thy God” (Deuteronomy 28:58) are distressed at its profanation. Louis IX. of France branded swearers’ lips with a hot iron for this offence, and when some complained that the punishment was too severe, he replied, “ I could wish that by searing my own lips I could banish all profanity from my realm.” III. Facts explanatory of such blasphemous speech. The sin of profanity points to--1. An ungoverned tongue.2. Passionate contention and strife.3. An unsanctified heart. (W. H. Jellie.)Slaying the blasphemer I. The evil resulting from connection with the ungodly, “ whose father was an Egyptian” --said by the Rabbins to be the man whom Moses killed. II. The danger arising from indulgence in passionate anger: “ strove” ; the blasphemy was uttered in a quarrelsome passion. III. The blasphemy which, in this case, resulted from such indulgence. “ Cursed” the holy name of Jehovah; which, the Israelites claimed, belonged to none but Israelites. IV. The punishment which all like sin merits. (W. Wayland, B. A.)Stoning the blasphemer I. His person. He is said to be the son of an Egyptian by an Israelitish woman. His father was one of that mixed multitude which came out of Egypt with Israel (Exodus 12:38), whom this woman married as many other women then married Egyptian men, to decline their rage and fury. For at that time the law prohibiting marriages with the heathen was not given them, and some charitably say he was a seeming proselyte; it is more probable that as his mother taught him to speak his father taught this his son to blaspheme. II. The occasion. He was of a quarrelsome, boisterous, and passionate temper, which demonstrates the danger of mixed marriages. For children, like the conclusion of a syllogism, follow the worst part. III. His heinous action. He both blasphemed and cursed. In the heat and height of contention, what will not graceless persons both say and do? If this man was drunk, it was with frenzy, which made him belch forth blasphemies and horrid execrations out of his black mouth, and blacker gipsy heart.1. He blasphemed (“ Nakab,” Hebrew signifies “ perforate,” to bore through). Thus blasphemers do pierce and strike through the sacred and tremendous name of God. Such diabolical wretches would both “ bore” His name and” gore “ His person if they could. 2. He cursed (“ Kalal,” Hebrew signifies “ leviter de aliquo loqui,” to vilify and scoff at). Thus he set at naught the God of Israel, against whom, it seems, his quarrel was (saith Jerome)more than against that Israelite he quarrelled with. Thus he (like those three unnatural sons, that tried their archery which could shoot nearest their father’ s heart) shot his arrows at God and cursed himself. Cursing men are cursed men; such dogs come not into heaven by barking (1 Corinthians 6:9, &c.; Revelation 22:15). IV. The circumstances of his suffering. As--1. He was apprehended as a grand malefactor, even against God Himself; impeaching the Divine honour by blasphemy and cursing out of a deep intestine malignity. 2. This capital offender is carried away to Moses, the chief magistrate, who soon committed him to custody, and probably confined him with chains and fetters; for it is improbable there could properly be any strong prisons in the wilderness, where they lived only in tents. Though Moses might have put him to death by virtue of that law against cursing father, &c. (Exodus 21:17), but the crime being very heinous against God Himself, as he used to do in other arduous cases, so in this he consults with God for a condign punishment. 3. God, the judge of all the earth, denounces his doom, “ He shall be stoned” : a punishment answerable to his stony heart. Let those that teach their tongues to lie, swear, curse, and blaspheme by a daily custom, consider this severe sentence of God, and what danger hangeth over their heads every day. 4. The people stone him, for--1. It was a common quarrel to vindicate the contempt cast upon their common Benefactor, from whom they had their being and well-being. 2. That by executing this severity, they might be cautioned from committing the like abominable crime. Thus the reason is rendered, “ That all Israel may fear” (Deuteronomy 13:11). And-- 3. This was a means to pacify God, by putting away that evil (both person and thing) from among them; whereas His anger would have been incensed against them, had they permitted the blasphemer to pass unpunished. And whereas God had not as yet made a particular law against blasphemy; now upon this particular occasion a general law is here superadded for punishing blasphemers in all succeeding ages (Leviticus 24:15-16). And God ordained also, that the witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned.1. To confirm their testimony and the truth of it, that they did not, by slander, take away his innocency, nor, by murder, his life. 2. That his blood might be upon his own head, and that they were not guilty of his sin. If so-- 3. It was a kind of imprecation, that they might suffer the same severity (so Deuteronomy 17:7; Deuteronomy 17:12; Deuteronomy 19:20, &c., shows). 4. This sacrifice of justice expiates wrath from the survivors. (C. Ness.)“ The name” It is striking to notice that in the Hebrew text it is only said that he blasphemed “ The name” ; what that was being left unwritten. On this omission the later Jews grounded their prohibition of the use of the word Jehovah, under almost any circumstances. “ Those who utter the name of God according to its sound,” says the Talmud, “ have no position in the world to come.” The priests might use it in the Temple services, but even they were not to let it cross their lips elsewhere. In the Hebrew Bible the vowels of the word Adonai, “ Lord,” are placed below it, and in the Greek it is always suppressed, the word Kurios, “ Lord,” being used in its place; a practice followed by the English version. Traces of this aversion to utter the Divine name occur early in the Old Testament, as where it is withheld from Jacob at Peniel, and from Mauoah. This dread of using the special name of the Deity characterised antiquity from the earliest ages, through the belief that it expressed the awful mysteries of the Divine essence, and was too holy to be breathed. Thus the “ name of God is in the angel,” who was to lead Israel through the wilderness (Exodus 23:21), and the Temple was to be built for “ the name” (2 Samuel 7:13), but in neither case is it given. Such reverence, just in itself, early led, however, to many superstitions. The knowledge of the secret name of any god or angel was thought to convey, to him who knew it, the control of their supernatural powers. He who discovered the hidden name of the god Ea, of the Accadians, became invested with attributes higher than those of the gods. The name, in fact, was regarded as a personification of its owner, with which was indissolubly connected the possession of his essential characteristics. Thus the Romans used the word “ numen” for a divinity, by a mere play on the word “ nomen,” “ a name.” Among the Egyptians there was a god whose name it was unlawful to utter; and it was forbidden to name or to speak of the supreme guardian divinity of Rome. Even to mention a god’ s name in taking an oath was deemed irreverent. In the book of Henock a secret magic power is ascribed to the Divine name, and “ it upholds all things which are.” Men learned it through the craft of the evil angel, Kesbeel, who in heaven, before he was cast out, gained it by craft from Michael, its original guardian. Nor did the ancient world, alone, regard a name as thus potent. The Scandinavians firmly believed that if that of a fighting warrior were spoken out loud, his strength would immediately depart from him, for his name was his very essence. At this day, moreover, the true name of the Emperor of China is kept a profound secret, never to be uttered--perhaps to impress his subjects with his unapproachable elevation above common mortals. (C. Geikie, D. D.)The sin of profanity There is not a sin in all the catalogue that is so often peremptorily and suddenly punished in this world as the sin of profanity. There is not a city or a village but can give an illustration of a man struck down at the moment of inprecation. At New Brunswick, U.S., just before I went there as a student, this occurrence took place in front of the college. On the rail-track a man had uttered a horrible oath. He saw not that the rail-train was coming. The locomotive struck him and instantly dashed his life out. The peculiarity of the circumstance was that the physicians examining his body found hardly a bruise, except that his tongue was cut out! There was no mystery about it. He cursed God and died. In Scotland a club assembled every week for purposes of wickedness, and there was a competition as to which could use the most profane oath, and the man who succeeded was to be president of the club. The competition went on. A man uttered an oath which confounded all his comrades, and he was made president of the club. His tongue began to swell, and it protruded from the mouth, and he could not draw it in, and he died, and the physicians said, “ This is the strangest thing we ever saw: we never saw any account in the books like unto it: we cannot understand it.” I understand it. He cursed God and died. At Catskill, N.Y., a group of men stood in a blacksmith’ s shop during a violent thunderstorm. There came a crash of thunder and some of the men trembled. One man said, “ Why, I don’ t see what you are afraid of. I am not afraid to go out in front of the shop and defy the Almighty. I am not afraid of the lightning.” And he laid a wager on the subject, and he went out and shook his fist at the heavens, crying, “ Strike, if you dare!” and instantly he fell under a bolt. What destroyed him? Any mystery about it? Oh, no; he cursed God and died. Oh, my brother, God will not allow this sin to go unpunished. There are styles of writing with manifold sheets, so that a man writing on one leaf writes clear through ten, fifteen, or twenty sheets; and so every profanity we utter goes right down through the leaves of the book of God’ s remembrance. (T. De Witt Talmage.). Leviticus 25:2-55A Sabbath of rest unto the land.The sabbatic year and jubilee 1. I do not suppose that these sabbatic regulations referred severally to separate and distinct things. The seventh day, the seventh month, the seventh year, and the year of jubilee, as I take them, all express the same great thought, and are related to each other in signification as the different sections of a telescope. They fold into each other. The one is only a repetition of the other on a larger scale. And they all range in the same line to give a focus for gazing the further into the depths and minuter details of one and the same scene. We have sabbaths of days, and sabbaths of months, and sabbaths of years, and septenaries of years, all multiplied in each other with augmenting interest, to indicate the approach of some one great seventh of time when all God’ s gracious dealings with man shall come to their culmination, and to point the eye of hope to some one grand ultimate sabbath, in which the weary world shall repose from its long turmoil and all its inhabitants keep jubilee. 2. The word “ Jubilee” is of doubtful origin and signification. Some derive it from a verb which means to recall, restore, bring back; which would very appropriately designate an arrangement which recalled the absent, restored the captive, and brought back alienated estates. Some trace it to Jubal, the inventor of musical instruments, and suppose that this year was named after him from its being a year of mirth and joy, of which music is a common attendant and expression. Our English word “ jovial” may perhaps be traceable to this origin. Others think it a word meant to denote the extraordinary sounding of trumpets with which this particular year was always introduced, some making it refer to the kind of instruments used, and others to the particular kind of note produced. But, after all, it may have been a name invented for the occasion, and intended to, carry its meaning in its sound, or to get it from the nature of the period which it was thenceforward to designate. It is a word which, if not in sound, yet in its associations, connects with the sublimest joys, ushered in with thrilling and triumphant proclamations. I. First of all, it is to be A sabbath--a consecrated and holy rest. The year of jubilee was the intensest and sublimest of the sabbatic periods. The Sabbath is the jewel of days. It is the marked and hallowed seventh, in which God saw creation finished, and the great Maker sat down complacently to view the admirable products of His wisdom, love, and power--blessed type of a still more blessed rest, when He shall sit down to view redemption finished, the years brought to their perfect consummation, and the life of the world in its full and peaceful bloom. The jubilee is therefore to be the crown of dispensations, and the ultimate glory of the ages, when the Son of God shall rest from the long work of the new creation, and sit down with His saints to enjoy it for ever and ever. II. In the next place it is to be the period of restitution. Everything seemed to go back to the happy condition in which God had originally arranged things. Man, in this present world, is a dispossessed proprietor. God gave him possessions and prerogatives which have been wrested from him. God made him but a little lower than the angels, crowned him with glory and honour, and set him over the works of His hands. All creatures were given to him for his service, and he was to “ have dominion over every living thing that moveth upon the earth.” But where is all that glory and dominion now? How has the gold faded and the power waned How much are we now at the mercy of what was meant to serve and obey us! Gone, are our once glorious estates. Gone, the high freedom which once encompassed man. Gone, all the sublime dignity which once crowned him. But we shall not always remain in this poverty and disgrace. Those old estates have not gone from us for ever. When the great joyous trump of jubilee shall sound, the homesteads of our fathers shall return to us again, nor strangers more traverse those patrimonial halls. III. Again, it shall be A time of release for all that are oppressed, imprisoned, or round. The year of jubilee struck off the bonds of every Jewish captive, and threw open the prison doors to all who had lost their liberty. We are all prisoners now. Though the chains of sin be broken, the chains of flesh and remaining corruption still confine us and abridge our freedom. Even those pious ones who have passed away from earth are still held in the power of death. Their souls may be at rest, but their bodies are still shut up in the pit of the grave. There still is groaning and “ waiting for the adoption, to wit, the redemption of our body.” But when the great trump of jubilee shall sound these groanings shall cease and these fetters all dissolve. IV. Another feature of that happy time is, that it shall be a time of regathering for the scattered household. It is not possible in this world for families to keep together. A thousand necessities are ever pressing upon us to scatter us out from our homes. The common wants of life, to say nothing of aims and enterprises for good, honour, or distinction, operate to drive asunder the most tenderly attached of households. And if we should even succeed in overcoming dividing forces of this kind, there are others which do their work in a way which we cannot hinder. Death comes, and, one by one, the whole circle is mowed down, and sleep in separate graves, mostly far apart. But there cometh a day when all the households of the virtuous and good shall be complete. The year of jubilee shall bring back the absent one. For when the Son of man shall come, “ He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from the one end of heaven to the other.” Not one shall be overlooked or forgotten. V. But there is still another feature of this blessed time to come to which I will refer. The sounding of that trump shall be the summons to a sacred feast upon the stores laid up by the industry of preceding years. Though no sowing or gathering was to be done in the year of jubilee, Israel was to have plenty. The bountiful hand of Heaven was to supply them. Years going before were to furnish abundance for all the period of rest. The Sabbath of the land was to be meat for them. Now is our harvest-time. The fields are waving with beautiful golden products which God means that we shall gather and store for our jubilee. Industry and toil are required. We must thrust in the sickle, and gather the blessed sheaves, and lay up for ourselves treasures in heaven. It will not do to play the sluggard while that ripe vintage is inviting us to gather. We must work while we may, and lay up while it is within reach. When once the trumpet sounds it will be too late to begin to lay up for the year of rest. (J. A. Seiss, D. D.)The year sabbath The great year-sabbath carried with it many important advantages and benefits that belonged to no other period; and it is interesting to observe how accurately they all symbolised the blessings conferred by the redemptive work of our Emmanuel. I. One of these was the universal extinction of debt. Here is a man who has inherited from his ancestors a narrow strip of land on the rocky slopes of Mount Ephraim. He cultivates a small vineyard on the hillside, sows a few patches of wheat and barley, and has a few cows and bullocks grazing in his little meadow. With health and good seasons he could supply the modest wants of his household, and escape the necessity of debt. But calamities have befallen him. Under the pressure of his needs he has been compelled to contract debts, hoping that more auspicious days would enable him to discharge them. But those days come not. His creditors grow stern and exacting, demand immediate payment, and threaten to eject him from his heritage, cast him into prison, and sell his children into slavery. Still he struggles on. Yet, toil as he may, he cannot master the difficulties that environ him. The encumbrance is too heavy, the danger too near and too pressing. But just as he is on the point of giving up all further effort and resigning himself to despair, the morning of the jubilee breaks over the land. The joyful acclamations that welcome its coming swell out on the air and reach him among the hills. Blessed sounds are they to him! They tell him that his trials are ended, his home secure; and that, by the benign decree of Israel’ s God, he may now go forth to his daily labour, safe from the peril that has menaced him so long. Go with me to the debtor’ s gaol in Jerusalem, and look at another on whom adversity has dealt blows still more terrible. Liable to claims which he could not meet, he was stripped of all that he possessed. There was no kinsman rich enough, or generous enough, to redeem his property or become surety for his person, and his creditors, having the power, shut him up in prison. Many years have passed since then. He has lost all reckoning of time--has forgotten to note the slow years, as they drag wearily by him--forgotten that the hour of deliverance is drawing nigh. The Day of Atonement dawns in the heavens, but he knows it not. He hears the loud trumpets proclaiming the year-sabbath without any thought of their meaning. The door of his cell is thrown open; he is told that the jubilee has come, and that he is free. Rising listlessly from his bed of straw, he looks round amazed and stupefied. The truth at last flashes upon him, and with a low, trembling cry of thanksgiving, he goes forth to tread the green earth once more, to feel the soft breath of spring, and exult in the bright sun and sky. Call to mind how many cases, analogous to those now supposed, there must have been in Israel at each recurrence of the year of release, and you will be able to form some conception of the blessings connected with that sacred season. Nor can you fail to perceive with what force and beauty the feature which we have considered illustrates the grace of the gospel. By our numerous and aggravated sins we have come under tremendous liabilities to the justice of God, and have incurred an amount of obligation which no human arithmetic can compute, and no human efforts can liquidate. Judgment has been entered against us in the court of heaven, execution issued; and the stern messenger, Death, only awaits the Divine signal to bear us away to the dungeons of hell. But in this fearful exigency the Saviour has interposed for our rescue. By faith in His atoning sacrifice our mighty debt is cancelled; the uttermost farthing is paid; the demands of the law are satisfied; and through the suretyship of Him who died for us, we stand exonerated before the tribunal of Infinite Holiness. II. In the year-sabbath there was an end of bondage. See that slave delving and sweltering in the hot cane-fields of Jericho, condemned to toil through the long summer day under a burning summer sun, without rest, and without reward. His childhood was passed on the breezy heights of Carmel, among babbling brooks, the singing of birds, and the odour of flowers. There he grew up, a bold, free-hearted youth, erect and tall, with an eye keen as a falcon’ s and a foot fleet as the roe which he chased on the mountain-side. But misfortune, swifter still, overtook him. A ruthless claimant, to whom his parents were indebted, seized him, and doomed him to bondage. Look at him now. Slavery has bowed his strong frame, and stiffened his elastic limbs, and on the brow, once so joyous, sits hopeless gloom. As he bends to his task, what sad memories are busy within him! He thinks of the dear ones far away--of his happy boyhood--of all that he might have been--of the hard lot that has been his instead--and tears, bitter tears, are on his bronzed cheek. But while he thus muses and weeps his ear catches the distant note of a trumpet. Now it is nearer, louder. It comes rolling down the gorges of the wilderness in the way toward Jerusalem, bounding from cliff to cliff, and pouring its jocund waves upon the plain below. Others take up the strain, and send it from wall and housetop, from crag and valley, till the very air seems alive with it. For a moment he listens uncertain; then shouting, “ The jubilee, the jubilee!” tears off the badge of his servitude--stands up a freeman--and with the stride of a giant, journeys back to the scenes where his heart has ever been. By nature we are all the subjects of a moral thraldom as grinding as it is criminal. We are the slaves of our own depravity, “ sold under sin,” and “ led by the devil at his will.” But the Cross of Christ touches our chains, and they are shivered into fragments; His grace rends the serf-livery from our spirits, and we walk forth in the joy of a blessed emancipation. III. The jubilee brought with it the restoration of property. Picture to yourselves an Israelite thrust out by adversity from the inheritance of his ancestors. He has struggled hard to keep the old home; but losses have fallen heavily upon him and he must depart. The roof beneath which he was born, the streams by which he has walked, the fields he has tilled, the trees in whose shade he has reclined, the graves where his fathers sleep, all must be left, and left, alas I in the keeping of strangers. He casts one long, farewell look on the scene which he loves so well, and then, with wife and little ones, goes forth an exile. Years pass on. Farther and farther he wanders, finding no resting-place, and “ dragging at each remove a lengthening chain.” But, hark I a trumpet-blast breaks upon the air. It is caught up and repeated from city and hamlet, from hill-top and glen, from highways and byways, till the whole land rings with the joyous echo. The wanderer hears it. His heart knows and feels it. It is the jubilee signal. Oh, with what rapture does he now hasten back to the home once more his own! Old friends greet his return; old familiar faces smile upon him; hands that he grasped in youth now grasp his in happy welcome. The days of his exile are over. He is among his kindred again. And what an image is there here of our own restoration by the gospel to the heritage which we have lost! Our condition, as fallen creatures, resembles that of the beggared Jew driven out from his birthright. Our sins have stripped us of cur all. The original holiness of our nature, the likeness and favour of God, our kindred with angels, our title to a blessed immortality, are gone, and gone beyond our power to recover. But the mercy of God has provided for us a jubilee. By believing in His only-begotten Son we receive back, aye, more than receive back, our alienated inheritance. We are again invested with a glorious property, and made rich with a wealth which empires could not bestow. IV. The year-sabbath was intended to be a season of harmony and repose. During its continuance the land was to rest, the implements of husbandry to be put away, and labour to cease, that social intercourse and kindly feeling might be cultivated without restraint. There was to be no strife, no oppression; all disputes were to be laid aside, all contentions abandoned; and society in every rank was to present one unbroken scene of brotherhood and peace. How beautifully does this feature of the sacred year prefigure the results which Christianity contemplates. Its design is to impart to all who truly embrace it a peace which comes from heaven, and is the earnest of heaven, and then to unite them to each other in one harmonious and holy fraternity. All its elements, all its tendencies, are those of union and love. Mankind shall become one great family. Public and private animosities, the jar of conflicting interests, the opposition of classes, the insolence of the rich, the overbearing of the strong, shall be remembered only to excite wonder that they could ever have been. Then will be the jubilee of the creation, the great Sabbath of the world. Over the face of humanity, long agitated by wrong, and struggle, and sin, shall come a holy calm; like the quiet of a still eventide after the turmoil of a tempestuous day, when the winds have gone down, and the clouds disappear, and the blue sky breaks forth, and the setting sun sprinkles gold over the smiling land and the sleeping waters. And this universal peace on earth will be the prelude of everlasting peace in heaven. V. One more evangelic analogy of the year-sabbath may be traced in the extent and fulness given to its proclamation. “ Ye shall make the trumpet sound throughout all your land.” The manner in which this was done was very interesting and suggestive. As the time for proclaiming the jubilee drew on a company of priests was stationed at the door of the Tabernacle or Temple, each with a silver trumpet in his hand. The Levites in the cities and towns, and every householder in the nation, were also furnished with silver trumpets. When the hour had arrived, the company of priests sounded the appointed signal. Those in their immediate neighbourhood repeated it. It was answered by the Levites and the inhabitants of the next town. And thus it was sent on from dwelling to dwelling, from city to city, from mountain to mountain, from tribe to tribe, till the farthest borders of the land echoed and re-echoed with the glad music. The sounding of the silver trumpets was unquestionably a symbol of the proclamation of the gospel. The ministers of Christ are commanded to publish redemption by His blood, and to invite the disinherited and the ruined to return to their Father’ s house. And in the work of spreading this message all the people of God are to bear part. The tidings of mercy announced by the priests and Levites are to be taken up by private Christians and carried out into all the walks of life. At the fireside, in the Sabbath-school class, in the social circle, in the resorts of business, the trumpet is to be sounded. Neighbour should sound it to neighbour, village to village, city to city, land to land, until the most distant and secluded spot on the globe has been penetrated by the joyful summons. And the hour is at hand when this blessed consummation shall be realised. Peal out, O trumpet of redemption l along our storm-swept skies, ringing over land and sea, proclaiming the end of sin, the end of travail, and heralding the birth of the new spiritual creation in which dwelleth righteousness. (Dr. Ide.)The purpose of the sabbatical year The principal object of the sabbatical year, at least in the eyes of the Levitical legislator, was not its economic usefulness in invigorating the soil, or any other of the many material advantages which have been attributed to it, but its spiritual significance as a general Sabbath devoted to God; for as the week is a complete cycle for the labour of man, so is the year for the cultivation and produce of the land; and man was to rest every seventh day, and the land every seventh year, in order that, by sacrificing one day’ s labour and one year’ s produce, the Israelite might express his gratitude to the mercy of God who blesses his works, and who sustains him during the temporary suspension of his efforts. He was to be reminded that the treasures of the earth were indeed created for the benefit of man, but that he should not use them selfishly and greedily; and on the other hand, that the soil had indeed been laden with God’ s curse, but that His bounty gives abundance and grants respite from wearying toil. Who will assert that these and similar abstract ideas, which underlie the laws of the sabbatical year were conceived in the early Mosaic age, or could be profitably conveyed to the untutored people who meant to worship their Deliverer by dancing round the golden image of a calf? The views of Philo, who gives the oldest comment on our laws, may be briefly stated. Moses thought the number seven, he observes, worthy of such reverence, being “ the pure and ever virgin number,” that he ordained in every seventh year the remission of debts in order “ to assist the poor, and train the rich to humanity” ; he commanded that then the people should leave the land fallow and untilled, and “ deliberately let slip out of their hands certain and valuable revenues,” in order to teach them not to be “ wholly devoted to gain, but even willingly to submit to some loss,” and thus to prepare them to bear patiently any mischance or calamity; he desired, moreover, to intimate that it was sinful to weigh down and oppress man with burdens, since even the earth, which has no feelings of pleasure or of pain, was to enjoy a period of relaxation; and that all benefits bestowed upon our fellow-men are sure to meet with reward and requital, since even the inanimate earth, after having been allowed to rest for one year, gratefully returns this favour by producing in the next year much larger crops than usual; just as athletes, by alternating recreation and exertion “ as with a well-regulated harmony,” greatly enhance their strength, and are at last able to perform wonders of endurance; or as nature has wisely ordained man to work and to sleep by turns, that he may not be worn oat by toil. But the lawgiver’ s chief object was “ humanity, which he thought fit to weave in with every part of his legislation, stamping on all who study the Holy Scriptures a sociable and humane disposition.” With this view he “ raised the poor from their apparent lowly condition, and freed them from the reproach of being beggars,” by “ appointing times when, as if they bad been deriving a revenue from their own properties, they found themselves in the possession of plenty, being suddenly enriched by the gift of God, who had invited them to share with the possessors themselves in the number of the sacred seven.” In these remarks the charitable and moral motives of the sabbatical year are admirably, but its theocratic tendencies imperfectly, unfolded; nor can Philo be expected to appreciate the gradual development manifest in the various Books of the Pentateuch: in the law of Leviticus charity is no more than an incidental and subordinate object. (M. M. Kalisch, Ph. D.)A sabbath of rest unto the land I. Divine ownership in the soil II. Man’ s highest interests are not material and earthly. III. Neighbourliness and benevolence should be cultivated. IV. Reliance on God, in implicit obedience to his will. To desist from effort to provide for their own maintenance would--1. Elicit their faith in the fatherly care of God. 2. Summon them to a religious use of the time which God had set free from secular toils. 3. Incite them to grateful thoughts of God’ s dealings with them as His people, and win them to a renewed recognition that they were “ not their own,” but His, who had redeemed and still cared for them. V. Sabbatic rest: heaven’ s gracious law for earthly toilers, Man needs the Sabbath pause, in order to realise--1. That higher possibilities are opened to him by God’ s grace, than to be a servant of the soil on which he dwells. 2. That God desires of men the devotion of fixed seasons, and leisurely hours for sacred meditation and fellowship with the skies. (W. H. Jellie.)The Sabbath of the fields 1. Palestine was designed and arranged by God, when He laid the foundations of the earth and divided to the nations their inheritance, to be a natural fortress for the preservation of religious truth and purity; a home in which a covenant people might be trained and educated, in the household of God and directly under His eye, to be zealous of good works themselves, and to be a royal priesthood to mankind--to carry out in their history God’ s promise to the founder of their race, that in him should all the families of the earth be blessed. And therefore God surrounded it with natural fortifications which kept it separate and secluded--even although placed in the very midst of the most concentrated populations of the world, in the very focus towards which their intercourse with one another radiated--until the objects of the hermit training and discipline of its inhabitants were accomplished. 2. The Jews could not help being a nation of farmers. As a new seed of Adam, subjected to a new trial of obedience, they were placed in this new garden of Eden, to dress and keep it, in order that through their tilling of the ground the wilderness and the solitary place might be made glad, and the desert to rejoice and blossom as the rose. Their thoughts, bounded on every side by impassable walls, were turned inward upon their own country for the development of patriotism and the formation of a more compact and concentrated national life. Their energies were employed exclusively in the cultivation of the soil, and in developing to the utmost the resources of the land. And very rich and varied were these resources. No other country in the world presented, within a similar limited area, such diversities of soil and climate. 3. It was in beautiful accordance with all these natural provisions of the country for the isolation of the people during the ages of their discipline under God’ s special care to be the benefactors of mankind, that the remarkable arrangements of the seventh or sabbatical year were Divinely instituted. Every seventh year was holy unto the Lord, as well as every seventh day. During that whole year the entire nation kept holiday. The people were not, indeed, absolutely idle; for that would have proved demoralising, and neutralised the beneficent nature of the whole arrangement. Much of their time was spent in religious observances, and in hearing and studying the law of God. Their attention was directed from their ordinary material affairs to their spiritual concerns. And although all cultivation of arable land was strictly forbidden, they had still to look after their sheep and cattle, and to tend with more or less care their gardens anti orchards; while, doubtless, a good portion of their leisure would be occupied with the repair of their houses, implements of husbandry and domestic furniture, and in weaving and the various other economical arts. At the end of a week, or seven of these sabbaths of the years--or after the lapse of forty-nine years--the sabbatical scale, beginning with the seventh day and going on to the seventh month and the seventh year, received its completion in the year of jubilee. This was the great political sabbath of the people and of the land. The sabbath day was the rest of the individual; the sabbath year was the rest of each farm and household; while the jubilee was the rest of the whole commonwealth, for it was only as a member of the state that each Israelite could participate in its provisions. 4. What was the design of these remarkable sabbatical years, confining our attention solely to their agricultural relations, and leaving out of sight their other provisions? Why were these sabbaths of the fields instituted? The first reason must obviously have reference to the soil itself; for the ladder of all the human relations, social, political, and religious, necessarily rests upon the tilling of the ground. It was to benefit the land itself in the first instance, that the sabbaths of the fields were ordained. The whole arable land of the country was to lie fallow a whole year at fixed recurring intervals, so that during these long periods of rest it might acquire, from the atmosphere, from the operations of the elements and of animal life, and from the decay of the plants which it spontaneously produced, the fertile substances which it had lost. More than most soils, that of Palestine needed this complete periodical rest. Being principally composed of disintegrated limestone, and very loose, light, and dry in its texture, it parted, under the influence of an arid climate, very easily with its phosphates and other fertilising materials. But upon this physical reason there were based very important moral reasons for the sabbaths of the fields. It was required that the whole land should rest periodically, not only that its fertility might be preserved, but also in order to limit the rights and check the sense of property in it. The earth and all the fulness thereof are indeed the Lord’ s, as the Creator and Preserver of all things; but, in a very special sense, the Land of Promise was His property. He let out His vineyard to husbandmen who should render unto Him the spiritual fruits thereof; and the rent which He required as Superior was that one year in seven, and one year in forty-nine years, the land should lie fallow--should pass from the yoke of man to the liberty of God--should be offered up a sacrifice, as it were, unto Him upon the great mountain-altar of Palestine. The very abstinence from agricultural work during the sabbaths of the fields--the self-denial in refraining periodically for a whole year to till the ground--the trustfulness needed in looking to God for bread during so long a period of enforced rest--the confidence that He would in previous years secure from the land an increase adequate to meet the strain which the law of the sabbatical year laid upon its productive energies--all this was but a repetition of the conditions annexed to the possession of Eden, namely, that Adam should abstain from eating the forbidden fruit. The sabbaths of the fields were a trial of the faith of the Israelites, a test of their obedience. Only so long as they kept these sabbaths, abstained from eating the forbidden fruit of their fields, did the land yield to them its abundance, and nourish them with its fruits of life. “ The land is Mine,” said God, when enacting this sabbatical law; “ for ye are strangers and sojourners with Me.” The Israelites were living as truly a tent life--a life of pilgrims and strangers on earth amid their settled possessions in Canaan--as they had been in their wanderings in the wilderness. But, further still, the sabbaths of the fields connected, in a most beautiful and interesting manner, the agriculture of the Israelites with the institutions of their religion. The law enacting them was given in words corresponding to those of the fourth commandment: the one was only an extension of the other. The natural, social, and spiritual uses of the sabbath day suggested those of the sabbath year. The same sacredness and Divine obligation attached to the one as to the other. Under the theocratic government of Israel, the sanctuary and the farm lay within the same circle of holy influences. But perhaps the most interesting of all the aspects of the sabbaths of the fields was their relation to the future--their prophetic character. As the sabbath day pointed forward to the true and final rest that remaineth to the people of God, so the sabbatical year and the year of jubilee pointed forward to the jubilee of the world--the times of refreshing and the restitution of all things spoken of by all the prophets--the regeneration and the glorious kingdom to be inherited by the true Israel of God when they shall receive back an hundredfold all that they have lost. The sabbath day commemorated the relief of man from the burden of toil imposed upon him because of his sin; the sabbaths of the fields the relief of nature from the curse on the ground for man’ s sake. The year of rest for worn-out nature was a prefiguration of the change which is in store for the outward world, when every wilderness shall become a fruitful field, and instead of the thorn shall come up the fir-tree, and out of which it shall issue as a new heaven and a new earth wherein dwelleth righteousness. 5. But, alas! beneficient as it was, a law so peculiar, and requiring so much faith and self-denial, was not thoroughly and uninterruptedly observed. After four centuries of obedience, during which the land preserved its primitive fertility, and there were no famines arising from impoverishment of the soil, but only from unusual droughts and other atmospheric causes, the people ceased to keep the fallow year, not only through want of trust in God’ s providence amid so peculiar a mode of living, but also through the moral corruption of the times. Then the land, originally the most fertile in the world, became one of the most capricious and uncertain; the store of fertilising materials was rapidly used up by incessant cultivation; and that state of things which Moses foretold took place--“ And your strength shall be spent in vain, for your land shall not yield its increase.” Famine after famine, some of them of excessive severity and long continuance, arising from the overdriving and exhaustion of the soil, swept over the land and decimated the people. Henceforth the disregard of the sabbatical year became the burden of every prophetical denunciation, and “ the voice of historian and prophet was one continual wail of famine.” In this painful extremity of the country’ s fortunes, the judgment threatened by Moses against the violation of the fallow year was inflicted--“ And I will scatter you among the heathen, and will draw out a sword after you, and your land shall be desolate and your cities waste. Then shall the land enjoy her sabbaths as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest and enjoy her sabbaths. As long as it lieth desolate it shall rest, because it did not rest in your sabbaths when ye dwelt upon it.” Throughout the Babylonish captivity there was a continuous fallow of seventy years. During all that long period the fields of Palestine lay desolate, were neither sown nor reaped; and by this timely and much-needed rest the land recovered a large portion of its old fertility. And thus God graciously mingled mercy and judgment; combined the punishment of His people with the renovation of their inheritance. Weary, footsore, in tears, the saddened exiles returned to their native land, taught by their own experience that it is an evil and a bitter thing to sin against God. (H. Macmillan, D. D.)Lessons from the sabbatical year I. That the lord was the sole proprietor of the land. II. That the land had resting upon it, continually, the favour of the lord. III. That the divine favour provides for the well-being of every living thing. IV. That of every living thing, man is the nearest and dearest to the great creator. V. That the great creator teaches moral truths to man by means of works of nature. (F. W. Brown.)The year of jubilee.--The jubilee year: its fourfold significance I. The christian dispensation of gospel liberty and rest (see Luke 4:18-21). II. The believer’ s privileged life of sacred release and joy (cf. Ephesians 1:13-14; Hebrews 4:9; Hebrews 8:12). III. The millennial age, of established righteousness and peace (see Isaiah 66:18-23; Revelation 20:2-5). IV. The heavenly state of eternal security and serenity (see 2 Peter 3:13; Revelation 14:13; Revelation 21:4). In the application of the jubilee incidents to each of these grand fulfilments of its symbolism, the following facts stand out clearly:--1. Bounty. God gave a supernatural abundance the year preceding the jubilee, that in the enjoyment of vast supplies there should be no necessity for toil, no occasion for care see Leviticus 25:21). And assuredly there is (1) Bounty in the provisions of the gospel (1 Timothy 1:14). (2) Fulness of grace for the believer in Jesus (2 Corinthians 4:15; Titus 3:6). (3) Abundance of good to be enjoyed in the millennial age (Psalms 72:7). (4) Limitless bliss in the heavenly land (Psalms 16:2), 2. Rest. That sabbatic year was to be consecrated to repose; the land was to be allowed to rest; the toiler was to cease from toil. Every want was supplied without the weariness of labour. Equally true of the-- (1) Gospel rest which Christianity announces (Matthew 11:29). (2) Believer’ s rest which faith secures (Hebrews 4:3). (3) Millennial rest for a wearied Church (Revelation 20:2-3). (4) Heavenly rest for Christ’ s redeemed followers (Revelation 14:13). 3. Liberty. All bondservants were set free the moment the jubilee trumpet sounded (Leviticus 25:39-44). And assuredly this finds verification in the-- (1) Liberty which Christ proclaimed to souls enslaved in sin and fear (Luke 4:18; Hebrews 2:15). (2) Spiritual freedom realised by faith (Romans 8:15; John 8:36). (3) Emancipation from thraldom which shall distinguish the millennial reign (Isaiah 49:8-9). (4) Glorious liberty of the children of God in heaven (Romans 8:21; Revelation 21:24-25). 4. Restitution. If the Israelite had parted with his inheritance, its possession was restored to him in the year of jubilee, and that without payment (Leviticus 25:25-37). So-- (1) The redemption of Christ recovers for man all that sin had forfeited. (2) Believers in Jesus regain all the virtue, happiness, and hopes which the fall had ruined. (3) The weary and wronged world would enjoy paradisal gladness through Christ’ s millennial sway. (4) Heaven will realise all which on earth had been desired, and restore all which death had desolated. V. Let it be marked that the jubilee, with all its blessings, was consequent upon atonement. Not till the blood of expiation had been shed, and the living goat had borne into the land of oblivion the sins which (ceremonially) had been transferred to it, did the silver trumpets peal forth their exultant notes, proclaiming liberty and rest, restitution and rectitude for the people. And it is because of Christ’ s atonement that--(1) Christianity has come to sinful man, with all its tidings of good and wealth of salvation (John 1:29; Ephesians 1:6). (2) Spiritual blessings are inherited by the believer in Jesus (Romans 5:11). (3) The Church will enjoy the sabbatic millennial glory (Revelation 19:11-14). (4) Heaven will be the eternal possession of the redeemed (Revelation 8:14-17 Revelation 14:3 ?). (W. H. Jellie.)The year of jubilee I. Let us look at the gospel age as the world’ s jubilee. And notice particularly that the jubilee year was ushered in on the Day of Atonement. Now, how is it with our jubilee? Was it not also ushered in by atonement? The prophets foretold the coming of the acceptable year, but there was no jubilee Until Christ came, and there was no true trump of jubilee until after Christ had died. Three clays He lay in the grave, and the third day He rose again, and then after forty days He ascended, the Great High Priest, and entered into the Holiest Place, bearing there His own blood. Then, the atonement having been made, He sends down the Spirit on the day of Pentecost, and His servants go forth everywhere preaching the jubilee that had come in--a jubilee based upon an infinite atonement. Now, it is equally true that the atonement of Christ must usher in all gospel proclamations. There is no gospel without the atonement, any more than there was any trump of jubilee without first the atonement day. A bloodless gospel is no gospel, but hell’ s choicest weapon. A gospel that ignores the Lamb slain is worse than no gospel at all, for it not merely leaves men in their original ignorance, but stupefies and chloroforms them with a fresh lie. Let us look for a moment at a few of the chief things included in gospel preaching, and see how they are all connected with the great day of Christ’ s atonement.1. Certainly, peace must be classed among the first and chiefest notes. The gospel, like an angel, flies through the world, crying, “ Peace!--Peace!--Peace!” Methinks, this is one of the sweetest notes in the whole of gospel harmony. But what kind of peace is the gospel peace? It is peace that is based on blood! 2. If peace be one of the chief notes in the gospel, surely we may place by its side remission of sins. Oh, let us tell it out that God can forgive all sin, though He cannot overlook one. By all means tell it out that God can remit all iniquity--that there is no sinner so wicked that God cannot forgive him, no sin so heinous that it cannot be pardoned; but remember, remission of sins, like peace, is based on the blood. 3. Cleansing is also one of the most sounded notes of the gospel, and it is a blessed thing to be able to tell a sinner that however sin-stained he is he can yet be purified, and that the soul that is black as perdition can be made as white as wool, and that the soul that is crimson dyed with iniquity may yet be so cleansed that even the driven snow shall look black in comparison. But remember that it is the blood that cleanses. Now, notice next, that the jubilee was proclaimed with trumpet-note. The atonement has been made, and from every hill-top the note is heard.1. And who blows the trumpet? Why, man. It must have been joyous work to him. No angel but would have coveted the honour, but it is man that receives the commission for the work, and surely, he will blow it best, for as he blows he says, “ I am blowing good news unto myself.” Perhaps the man on yonder hill-top owed a debt and knew not how to pay. Oh, with what right good will would that man blow the trumpet! Says he, “ I am blowing my own debt away.” Or perhaps that other man had a boy that was in prison. Says he, “ I will blow a blast that shall be heard far and wide, for I am blowing a note that will open the prison doors to my own boy.” He had got an exile, perhaps, afar off, and for family reasons that boy had been unable to return home. “ The moment this note is heard,” says the trumpeter, “ the exiled one will be able to come back again.” So the man blows, ay, as no angel or seraph could have blown. So no angel could preach the gospel like the man who is himself saved by the gospel. When we preach Christ we may well preach Him with a holy ecstacy, for we preach that which saves us; and when me are telling the tale of atonement made we may tell it out with all the whole soul. The trumpets were blown by man. 2. And then observe, they were blown everywhere. This is what you and I have to do. We have to help to sound the trumpet throughout all the land. Go, blow it amongst the great ones of the earth, and tell kings and potentates that they must be born again. Go and blow the note amongst the humblest and the poorest that fill our mission halls and theatres and tell how Christ can save the vilest. Go and be Christ-like, and proclaim to the perishing everywhere that the acceptable year of the Lord is come, and that He is willing to bind up broken-hearted ones, and to open the prison-doors unto all captives. 3. We notice further that the notes of the jubilee trumpet and the notes of the gospel are identical. What was it that that trumpet proclaimed? First and foremost it proclaimed a return to all exiles and to all who were banished from their homes. I think I see the father when that trumpet sounds; he pulls the bolt back and takes the chain down and says, “ My boy will be back soon. For years he has been shut out of the home. We did not care to have him in.” That boy perhaps had offended in something, and did not care to show his face in the neighbourhood, so for many a long year the father had sighed to see his face again. But the moment he heard that note he says, “ See that the door is not fastened till he comes back. My boy has heard the note as quickly as I have. Depend upon it that by this time his face is turned homeward.” The trumpet sounded “ home sweet home,” to all banished ones. There was a pale captive in a dungeon; but the trumpet note found its way between the iron bars, and I think I see him as he says, “ Now jailor, off with these fetters I and off with them quickly! You have no power to keep me in durance vile a moment longer.” See how he flings the shackles down on the floor and stretches his unfettered arms with ecstacy! That trump said to him the one glorious word “ Liberty!” These were some of the notes that the trumpet of jubilee sounded; but, oh, does not the gospel trumpet sound not merely the same notes, but the same notes pitched to a higher “ Selah,” still. II. now when does the soul receive its jubilee? I can imagine one saying, “ Well, my case is a very bad one indeed. It is all very well to be talking about a jubilee age, but that and a jubilee heart are two different things.” I know it, and I think I can understand you. Do I not express your feelings when I put the matter thus:--“ I am everything that you have spoken about, I am an exile far from my Father’ s house, I am a captive, and the iron eats into my soul. I am a debtor, and I feel that I owe that which I can never pay. I am over head and ears; I am drowned in debt. I am a miserable bankrupt. I cannot pay a farthing in the pound. I am a lost man. How am I ever to have a jubilee?” Why, I tell thee, thou wilt have a jubilee the very moment thou believest the report of the jubilee trumpet. Thank God, the jubilee of the soul can come any day. It is not once in fifty years, or once in fifty days, or once in fifty hours, or once in fifty minutes. God is willing to give salvation any moment. The moment thou acceptest Christ, the moment thou believest the report of the gospel, that moment shall thy jubilee come. Remember, that it is not enough to have the gospel preached all round about you. It is not enough to live in a gospel age. There must be a personal reception of the truth. (A. G. Brown.)The jubilee I. The tendency of society to go wrong. The evils remedied by the jubilee were--1. Debt.2. Slavery.3. Destitution.4. Exhausting toil. II. The constant interposition of god to put society right. (Homilist.)The year of jubilee I. Man’ s need of occasional best from toil. The Hebrew system was remarkable for the number and variety of its provisions for this. By the emphasis thus given to rest, God hallowed it as being both a duty and privilege. It is needful in this age of excessive labour, when the struggle for wealth consumes men’ s energies so fast, and makes them so weary and prematurely old and broken. We can think of many who ought to take a sabbatic year of rest, and then add to it a year of jubilee. II. All men are entitled to a share of god’ s bounty. Men were not allowed in the jubilee year to store up aught of what grew in the fields. God was manifestly the sole author of it. It was to be distributed, therefore, like the other pure bounties of His hand, like the rain and the sunshine, to all alike. This happened every sabbatic year, as well as in the jubilee. Christian faith endorses this. The fact of holding a title to a piece of land does not warrant one in engrossing to himself all that it yields. Christian charity says, “ Distribute the benefit of it.” III. The welfare of society is imperilled by the acquisition of great landed estates. The operation of the jubilee was to prevent the accumulation of land in the hands of a few. If in the course of fifty years such an accumulation occurred, the jubilee redistributed it. The public good demanded its general division among the people. Great Britain suffers greatly from excessive concentration in the ownership of land. The principle of charity, if given full operation, would restrain excessive accumulation. IV. The dignity of man viewed as a ransomed child of God is another idea embodied in the jubilee (Leviticus 25:42). (A. H. Currier.)The year of jubilee I. Its origin. It stands connected with two of the leading Jewish institutions.1. With the weekly sabbath. It comes from the sabbath by two steps; first, by the institution of a sabbath for the land, falling on every seventh year; and secondly, by the conferring of a special sanctity on the seventh of these land sabbaths. 2. With the Day of Atonement. II. Its provisions. Restoration--1. Debtor released from debts.2. Slave released from bondage.3. Exile restored to inheritance. III. Its lessons for ourselves.1. The coming of Christ was the inauguration of a greater jubilee, bringing world-wide and lasting blessings. We too are debtors, debtors to the law in the whole round of its requirements; we are slaves to sin and Satan; we have forfeited our fair inheritance of innocence and heaven. But hear how Christ ushers in His ministry (Luke 4:16-21). 2. With us as with the Jews it is still on the Day of Atonement that the jubilee trumpet sounds. Our liberty and restoration have been dearly won (1 Peter 1:18-19). With the Jews the neglect of the Day of Atonement led to the loss of the jubilee. And if the atonement of which we speak so much has never yet been anything to us, in our sense of the need of it, in our quest after the blessing of it, to us there has been no jubilee--we are yet in our sins. Will we be less in earnest than the debtor or the slave when we have so much more need to be in earnest? (Walter Roberts, M. A.)The year of jubilee I. Its peculiar features.1. It was a great boon to all sorrowing ones. (1) Every captive was liberated.(2) The exiled wanderer returned.(3) The oppressed debtor was released from his debts.(4) The unfortunate poor were restored to their ancestral heritage.(5) Families that had been separated were now reunited.(6) Every estate reverted to the families to whom they were originally allotted in the conquest of Canaan. 2. All this was intimately connected with the Day of Atonement. 3. It was to be a year of perfect freedom from toil. 4. Every business transaction had reference to the year of jubilee. II. Its typical meaning.1. It has special reference to the millennial glory of Israel in the land which Jehovah keeps for them through all generations. (1) God claims Canaan as He does no other. (2) God has honoured Canaan as He has no other. (a) There His throne and sanctuary were. (b) There His priests ministered, and His prophets spoke. (c) There His own Son was born, grew up, worked, wept, suffered, died, and rose again. (d) When Jesus returns, His feet shall stand on the Mount of Olives. 2. It is a beautiful and correct type of heaven. (1) Where every believer will enter upon his inheritance, and enter into his perfect rest. (2) Where all exile, captivity, separation, poverty and oppression will for ever cease. (D. C. Hughes, M. A.)The jubilee; or, The degenerative and corrective forces of society I. The degenerative forces of society are in itself. Debt. Slavery. Poverty. Materialism. II. The corrective forces of society are from God.1. Man is superior to property. The violation of this truth is the ruin of society, and it is violated every day. 2. God is the disposer of property. “ The earth is the Lord’ s, and the fulness thereof.” 3. Society has higher wants than property. Spiritual services. (Homilist.)The resemblance between the year of jubilee and the gospel I. In the blessings imparted.1. Remission of debts (see Acts 13:38).2. Liberation from bondage (see Romans 6:22). 3. Restoration of forfeited possessions (see 1 Peter 1:4).4. Freedom from toil (see Hebrews 4:3).5. Abundant provisions and universal joy (see 1 Peter 1:8). II. The jubilee was to be proclaimed on a particular day and in a peculiar way.1. On the Day of Atonement (Leviticus 25:9; see Luke 24:46-47). 2. It was announced by the sound of trumpets (Leviticus 25:9; see Romans 10:14-15). The proclamation was to be to all (see Mark 16:15). III. The blessedness of the gospel dispensation as experienced by believers,1. The personal enjoyment of liberty (see Romans 8:21; Galatians 5:1). (1) Liberty from Satan.(2) From the world.(3) From mental darkness and sin. 2. The realisation of rest (see Isaiah 14:3). (1) Rest in Christ.(2) From works.(3) In labour.(4) In prospect. 3. The possession of abundance (see Romans 5:20-21). (1) The word.(2) The sacraments.(3) Joy.(4) Holy Ghost.(5) Glory. 4. The enjoyment of salvation (see Isaiah 12:2). (1) Present salvation.(2) Perfect and complete salvation.(3) Everlasting and infinite salvation. (T. B. Baker.)The joyful sound One interpretation of the word “ jubilee” connects it, in a wild sort of way, with a rabbinical legend concerning the ram caught in the thicket, at the time when Abraham was tempted to sacrifice his son Isaac. It was fabled in the foolish tradition that the body of this animal was burned to ashes, but God raised it to life again afterwards by miracle. Then out of its skin was made the mantle that Elijah wore in the wilderness; out of its entrails were fashioned strings for the harp which David played upon. From one of its horns was constructed the trumpet which was blown upon Mount Sinai; from the other, the trumpet which remained to be blown at the coming of the Messiah. So some of the early commentators said that the term “ jubilee” was derived from an Arabic word that signified a ram. But the latter and better interpretation is referred to an expression in the Book of Joshua (Joshua 6:5). There the verse would read, rendered literally, “ as they draw out with the horn of jubilee.” The meaning seems to be, that this name of “ jubilee” was not given to the instrument exactly, but to the note it uttered--the peculiar clanging, continuous, vibrating sound of a horn. The word most likely represents the prolonged, quick-rushing, far-reaching, deeply penetrating blast of the trumpet as it swept across the whole land. As we press into the investigation of this most interesting portion of Hebrew history, we must pause long enough at the beginning to insist on the connection of the great Day of Atonement with the great Day of Jubilee. It came right after it in date. It appears right after it in the record of institution; and in spiritual teaching it is indispensably associated with it. There can be no jubilee in God’ s universe till atonement for sin is completed. I. The type.1. What was the design of the jubilee year as God gave it? A necessary question this is, but the answer will not be difficult if we take into consideration the entire story of the institution. In general, it appears to have been placed in the midst of human life as a barrier against the three greatest ills humanity is heir to. It insisted on relief from overwork. One grand idea of the ordinance was rest--rest to the soil, rest to the toilers upon it. The jubilee also demanded deliverance from oppression. There will be found reward for the closest study in just searching out in detail the skilful provisions made to relieve the weight of every kind of bond-service permitted in those times. A consideration for such exigency is inserted in the commandment. There is one for the “ brother,” and one for the “ stranger,” and one for the “ sojourner.” All servants are here declared to be God’ s servants, as the whole land is declared to be God’ s land. And in this great year of grace the time has come for all slaves to go free--free for ever. The jubilee likewise ordered release from obligation. Among all the weights and worries of human life surely one of the cruellest is debt. “ Do not rich men oppress you, and draw you before the judgment seats?” It is only natural that they should; for human nature knows little change. The wisest man in the world once said plainly: “ The rich ruleth over the poor, and the borrower is servant to the lender.” Here again is an intervention from heaven in behalf of distressed debtors. The law made provision for the restoration of estates, and clearance from usury at the end of the fiftieth year. 2. What was the welcome of the jubilee as the people gave it reception? There can be but one answer: A great glad day of universal rejoicing it was through the length and breadth of the land. II. The antitype. In general, it may be said that the sound of those trumpets was the symbol of the proclamation of Christ’ s gospel over all the earth. The purpose of this gospel was to check the deteriorating forces in human society; to set up principles which would deliver men from all weights and oppressions of sin and sinners.1. So there is such a thing as a jubilee in the heart. When the bondage of corruption is broken, the debt of transgression paid, the handwriting that was against us (Colossians 2:14) taken away and nailed to the Cross, the soul freed indeed because freed by the truth, our Redeemer surely coming (Job 19:25) and certain to stand on the earth--then it is that there seems to sound a great joy of deliverance through all the nature of the regenerate man I 2. There is such a thing as a jubilee in the Church. Times have been in history when piety was low, and godly men failed; the ways of Zion mourned, the city sat solitary, the fires on the altars were dim in the ashes. Then came a rushing sound of spiritual presence, almost like a pressure, and a blast of silver trumpets, calling to activity, to penitence, to singing, and to religious life again. The Redeemer came to Zion (Isaiah 59:20), and unto them that turned from transgression in Jacob. 3. There is such a thing as a jubilee in the state. Poets are singing about, “ the good time coming” ; but it has not yet arrived. Still, it is promised (Isaiah 61:1-2). 4. There is such a thing as a jubilee in the world. This is the final restitution, the day of all days on the earth. Of course, the blessing will come through the Church; but the whole race will share something of its vast benediction. (C. S. Robinson, D. D.)The jubilee a type of the gospel -- I. Its primary purpose.1. Kind and benevolent.2. Wise and politic.3. Good and beneficial. II. Its typical reference.1. The jubilee of grace.2. The jubilee of glory. III. Its joyful commencement (Psalms 89:15). (Wm. Sleigh.)Jubilee gladness The Old Testament jubilee was meant to be a type of the entire New Testament dispensation in three points, imaging by its sabbatic character the gospel rest in Christ, by its unreserved deliverance of captives and slaves the Christian redemption from guilt and spiritual bondage, and by its universal restitution of property to the poor and needy the fulness of that inheritance which is treasured up for all the faithful in Christ, whose unsearchable riches, like the national possessions, opened up by the jubilee, enrich all, without impoverishing any who make good their title. I. The first element of jubilee gladness, common to the Jew of old and the Christian amid the celebrations of the gospel age, is the joy of distinction or of privilege. There was not a single memorial of blessing or promise, temporal or spiritual, which the jubilee did not recall, and hold up before the eyes of that most favoured nation, so that it was on God’ s part an impressive reiteration of His covenant, and on their part a grateful recognition that they were indeed a “ chosen generation, a royal priesthood, a peculiar people.” The Christian Church, and we as members of it, are privileged--1. As to safety.2. As to character.3. As to work.4. As to suffering. II. The second great element of the gladness of jubilee is the joy of stability and progression. Traces of progress are to be found in every leading country of the Christian world. The last half century has seen the cause of missions pass through all its phases, and encounter all its perils from ridicule, neglect, hope deferred, till now it ranks perhaps as the most distinctive and glorious feature of our age. III. The third element in the jubilee gladness is the joy of anticipation or consummation. We believe that faith and hope shall in God’ s own time effect a marvellous conquest of this long-revolted earth, and that love, working in a united and purified Church, shall through great periods gather up and treasure the spoils of victory. But it is to Christ’ s coming that we look forward and hasten, as the crown and consummation of Christian hope. (J. Cairns.)Land tenure All men ultimately get their living out of the soil. There never will be a process by which the original elements that enter into food will be manufactured into food. We may fly in the air, or travel around the earth with the sun; but we shall never take the unorganised substances that form grass and grain and the flesh of animals, and directly convert them into food; they must first be organised into vital forms. Hence, questions pertaining to land are the most imperative that come before men. To get man rightly related to the soil, in such a way that he shall most easily get his food from it, this is the underlying question of all history, its keynote and largest achievement. The chief struggles in all ages and nations have turned upon this relation. There are two forces at work in the matter, both proceeding out of what seems almost an instinct for ownership of the soil. The earth is our mother, and she woos us perpetually to herself. To own some spot of land, and be able to say, “ This is mine,” is one of the sweetest of personal feelings; it declares our kinship with this natural world that nurses our life and upholds our feet. These two forces that draw men to the soil are, first, a natural, almost instinctive sense of keeping close to the source of life, as a wise general does not allow himself to be separated from his supplies. The other force is the pride and greed and love of power of the strong. Here is a triple-woven force out of which has sprung by far the greater part of the injustice and oppression that have afflicted the race. The possession of the soil is the surest exponent and standing-ground of worldly force. Everything else may fail: the hearts of men, coined treasures, ships and houses, bonds and promises to pay, but so long as society keeps a man in the possession of land he is so far forth strong; he has a place to stand in, the fortifications built by nature, and the arms and defences that spring perpetually out of the earth; he realises the fable of Antaeus. The remarkable feature of the Jewish Commonwealth is its anticipatory legislation against probable, and otherwise certain abuses. The struggles of other nations, and the skill of statesmanship, have been to correct abuses; in the Jewish Commonwealth they were foreseen and provided against. There are no words to express the wonder felt by the student of social science as he first measures the significance of that feature of the Jewish state known as the year of jubilee. It is little understood, hidden away in an uninteresting book, stated in ancient and blind phraseology, a thing of long past ages, nevertheless it remains the most exalted piece of statesmanship the world has known--an example of social sagacity, and broad, far-reaching wisdom, such as we look for in vain in the annals of any other nation. It settled at the outset the problem that no other people ever solved except through ages of struggle and revolution. The Hebrew nation existed under the consciousness of a covenant with Jehovah. It would be petty criticism that pried into the origin of this belief, moved by contempt at the seeming presumption of this little nation of fugitive slaves--petty and narrow indeed! It were wiser and more scientific to regard every nation as under covenant with God, if it but had the wisdom to know it. That this nation discerned the eternal fact, and wrought it into the foundations of their State, only shows its insight into the nature of the State, and its receptivity of inspired truth. It does not lessen the wisdom of this legislation that it probably did not meet the exigencies of the later development of the nation, nor even that its details may have become a hindrance in the more complex state of society that followed the captivity when it probably ceased to be enforced. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Leviticus 25:35 And if thy brother be waxen poor.Jewish benevolence Mr. William Gilbert, describing in Good Words the cases of mendicancy which he saw appear before the Jewish Board of Guardians, tells of a Prussian Jew, quite blind, who was led into the room by a child of one of the lodgers of the house he lived in. He informed the Board that he had been some weeks in England, and was utterly destitute. On being asked how he had contrived to live, he replied that the poor Jews in Petticoat Lane had made a subscription for him, and he had received about eight shillings a week from the pence they had subscribed. Leviticus 25:39-55 If thy brother . . . be sold unto thee.Slavery I. Texts relating to slaves.1. Called bondmen (Genesis 43:18; Genesis 44:9).2. By birth (Genesis 14:14; Psalms 116:16; Jeremiah 2:14).3. By purchase (Genesis 17:27; Genesis 37:36).4. Sometimes captives taken in war (Deuteronomy 20:14; 2 Kings 5:2).5. Strangers, under certain restrictions (Leviticus 25:45).6. Foreigners, might be purchased (Leviticus 25:44).7. Debtors, liable to be sold (2 Kings 4:1; Nehemiah 5:4-5; Matthew 18:25).8. Thieves were sold (Exodus 22:3).9. Israelites to be kindly treated (Leviticus 25:39-40; Leviticus 25:46), and to be liberated after six years (Exodus 21:2; Deuteronomy 15:12); or if they refused to be free, then (Exodus 21:5-6; Deuteronomy 15:16-17), when sold to foreigners might be redeemed (Leviticus 25:47-55), or be free at the jubilee (Leviticus 25:10; Leviticus 25:40-41; Leviticus 25:54), but could not demand wife and child procured during bondage (Exodus 21:3-4); were to be furnished liberally on regaining liberty (Deuteronomy 15:13-14). 10. Foreign slaves to rest on Sabbath (Exodus 20:10), to share in national rejoicing (Deuteronomy 12:18; Deuteronomy 16:11; Deuteronomy 16:14). 11. If ill-treated by masters, to be set free (Exodus 21:26-27). 12. Laws respecting killing slaves (Exodus 21:20-21). 13. If they ran away, not to be delivered up (Deuteronomy 23:15). 14. Sometimes rose to rank (Ecclesiastes 10:7), and might intermarry with master’ s family (1 Chronicles 2:34-35). 15. Kidnapping condemned (Exodus 21:16; Deuteronomy 24:7; 1 Timothy 1:10). II. Note on the above texts. Consider--1. The nature of slavery as practised by the heathen world (the treatment of Israelites by Egyptians). 2. The restraint laid upon these Israelites in their conduct to foreign bondsmen. But for these laws how might these people--who had been slaves of foreigners themselves--have treated foreigners when in their turn they became masters? 3. The relation of Israelitish slaves to Israelitish masters, with their privileges (social and religious), and certain freedom. 4. The causes for which alone they might become slaves. 5. Especially consider that while these laws ameliorated the condition Of slavery as it then existed--eliminating the elements of cruelty, &c., leaving, in fact, nothing of bondage but the name--they paved the way, by the training of justice and mercy, for the total extinction of slavery. 6. Christianity in spirit, precept, and practice against slavery. (1) Asserts that there is no bond or free, but that all are one in Christ. (2) Teaches the fraternity of the race. “ God hath made of one blood,” &c. “ All we are brethren.” (3) Strikingly illustrates this by the case of a runaway slave--Onesimus--whom Paul sent back to his master, whom in some way he had wronged, not as a slave, but as a brother beloved (Philemon). Learn: 1. No warrant for modern slavery in the Word of God (Isaiah 58:6). 2. Spiritual slavery the worst form (2 Timothy 2:26). 3. This may be the state of men who are politically free (John 8:34; 2 Peter 2:19). 4. Jesus the great Emancipator (John 8:32-36; Romans 6:18-22; Galatians 5:1; 1 Peter 2:16). (J. C. Gray.). Leviticus 26:2 Ye shall keep My Sabbaths, and reverence My sanctuary.Of the stated times of God’ s worship, particularly the Lord’ s Day I. What were the reasons upon which God might be supposed, under the law, to have instituted more solemn and set times of worship.1. As to the reasonableness of the institution in general, it was highly agreeable to the natural light of mankind upon these following accounts. (1) All external worship is designed to give us impressions of greater reverence for the Divine Majesty. Now, such is the temper of human nature, that men have much less regard for those things that are common than for those which have some peculiar mark of distinction set upon them. (2) It being one of the first principles of natural religion that God is to be publicly worshipped, order requires that there should be some determinate and public times set apart for His worship and piety, that such times should be vacations from the common affairs of human life. (3) It being a further end of religious worship to advance the spiritual life and bring us nearer unto God, it is not only agreeable to piety, but to all the maxims of religious prudence, that the times appropriated to the more solemn worship of God should be distinguished by a cessation from the common business of life, that by this means, our minds being wholly taken off from earthly things, they may be more open to the heavenly impressions of grace and truth. 2. These are some of the natural reasons upon which we may account for God’ s commanding His people to keep His Sabbath, that is, all the stated and solemn times of His public worship; but what I have here principally an eye to is the institution of the Sabbath, which the Jews were so forcibly enjoined to keep holy in the Fourth Commandment. Now, the two principal reasons of this institution seem to have been-- (1) That hereby they acknowledged God to be the Lord, the Creator and Governor of the world; and-- (2) That they acknowledged Him to be in a more eminent and peculiar manner their God by delivering them out of the hand of Egypt. II. How far those reasons, in either respect, hold good under the Christian dispensation.1. The general reasons I laid down for setting apart some solemn time for the worship of God certainly extend to us Christians, and to all the nations under heaven, as well as to the Jews. Indeed, when we consider that to everything under the sun there is a time, and that the natural order of things requires there should be so, it seems highly reasonable that some stated seasons should be appropriated to His service, to whom we owe all the moments of our time and the capacity of all other enjoyments. Jesus Christ did not come to destroy any one duty arising from the law of nature or the common principles of natural religion, but to give all such duties their utmost force. 2. The great difficulty to be considered is how far those reasons, upon which the Jewish Sabbath in particular was instituted, may be supposed to affect us Christians. (1) It appears matter of moral obligation that there should be some day set apart more peculiarly devoted to the honour and worship of Almighty God. (2) It appears no less reasonable that the returns of such a day should be so frequent as to keep up a constant sense of religion, and their duty to God, in the minds of men, without interfering with the necessary affairs of human life. (3) It must be granted somewhat difficult to determine this matter exactly from any principle of natural reason, it not clearly discovering what proportion of our time we are to set apart for the more solemn worship of God, or why one day in seven, rather than six or eight, should be observed to this end. III. How and in what manner the Lord’ s day ought to be observed.1. We are to consider the Lord’ s Day is a time set apart for the more public worship and service of God, wherein we are to do Him honour and praise Him according to His excellent greatness. 2. We ought also on the Lord’ s Day to employ ourselves constantly in the private exercises of religion. 3. As the Lord’ s Day is a day of thanksgiving for the public or private mercies we have received from God, it is a proper exercise of it to perform acts of mercy and charity to others, and both with respect to their souls and bodies. 4. As the Lord’ s Day is a day devoted to the service of God and religion, let us take care to sanctify it by religious conversation. 5. That we may better attend these duties, we must not only intermit our ordinary labours and employments, but take off our thoughts, as much as possible, from the business of them. (R. Fiddes, D. D.)Of the stated places of God’ s-worship, and in what manner our reverence towards them ought to be expressed I. The reasons of appropriating places to the public worship of God are the same in general under the Christian as under the mosaic dispensation.1. One end of God’ s appointing the tabernacle, and afterwards the temple, was to possess the minds of the Jews with more devout affections in their religious addresses to Him. The place we are in naturally puts us in mind of the proper business and design of it. 2. It is a principle highly agreeable to the natural notions of mankind that God is in a special manner present in such places, not only as they are consecrated to Him, and He has thereby a special propriety in them, but also by reason of the united prayers which are therein put up to Him, and which are reasonably presumed to be of more efficacy than those of single persons to bring down the real and sensible effects of His presence with the blessings prayed for. 3. The common notions we bare of order and decency require that the place designed for God’ s more immediate service should be appropriated to Him, and to Him only. Of order, that men may know where to repair on all occasions to worship God; and of decency, because it is contrary to all the rules of it, and, indeed, to the ordinary acceptation of holiness throughout the Scriptures, that what is common or unclean should be promiscuously used with things set apart for holy and religious uses. II. Places so appropriated have a relative holiness in them, and ought therefore to be reverenced. This is the notion of holiness with respect to things, and persons, and times, as well as places designed for the service of God, in the Old Testament, that they were separated from common uses to His own. And if for this very reason they were accounted sacred then, what imaginable pretence can there be that the same reason should not render them, and all of them, sacred now? If it be pretended that the temple was accounted holy by reason of the legal sacrifices which were offered to God in it, we ask why the Christian sacrifice of praise and thanksgiving in our churches should not be a sufficient ground for reputing them holy also? If it be said that there were sensible effects of God’ s presence in the temple upon which it had a peculiar relation of holiness to Him, we answer that God, as to the spiritual and gracious effects of His presence, and wherein He manifests it in the most beneficial and excellent manner, is present in our Christian temples. If it be said, further, that the temple was built by the special command of God, and upon that account a certain holiness was ascribed to it, whereas we have no such command for building any places purely for God’ s worship now, it is answered again that the design of David’ s building a temple, and Solomon’ s going on with it, do not appear to have proceeded from any positive and direct command of God. God, it is true, gave particular directions about building the temple, but it does not therefore follow that the design of building it was not antecedently laid by these princes upon natural motives of piety and religion, the same motives upon which the patriarchs erected sanctuaries or separate places of worship to God before any positive institution to this end. Shall I now show that our Christian churches, which I have proved to be sanctuaries in a proper sense, ought therefore to be reverenced? This is a consequence which flows so naturally, or rather, indeed, necessarily, from what has been said, that I need not say much to illustrate it. I shall only observe that we are agreed in other cases to set a value on things or persons, not in consideration of their absolute and real worth, but of their relative use or character. An insect is considered in itself as a living creature more valuable than the brightest or richest jewel in the world; but we should think him very weak who would for that reason prefer a butterfly to a diamond, which, by common consent, serves him to so many more useful ends. For the same reason, with respect to the different characters of men, or any special relation they bear to God, to the prince, or to ourselves, we give them different and suitable testimonies of our esteem. Nay, when we truly honour or love any person, we naturally express a value for everything that nearly belongs to him or wherein he has a particular interest. Certainly, then, nothing can be more reasonable than that upon account of the special propriety God has in places set apart for His service, and for so many holy uses, we should express our reverence toward such places by all becoming testimonies of it. III. Even natural reason discovers further to us how and in what particulars our reverence towards such places ought to be expressed.1. We are to reverence God’ s sanctuary by constantly repairing to it on all proper occasions. 2. We are to reverence God’ s sanctuary by a serious, devout, and regular behaviour in it. (1) By a serious and devout behaviour, I mean such decent postures of the body as most properly express the inward sentiments and attention of the mind. (2) By a regular behaviour in the worship of God, I understand a due conformity to the rules and order of the public service, and particularly that we should kneel or stand up at the usual offices. 3. If we reverence God’ s sanctuary as we ought, we shall be willing to contribute what may be thought necessary towards the proper ornaments of it or the greater solemnity of the public worship in it. I shall now proceed to a conclusion, with a proper application or two from what has been said.1. To those who offend against the first rule I laid down, concerning the reverence due to God’ s sanctuary, by coming late to it, or perhaps after a considerable part of the service is performed. If you are conscious to yourselves of any such scandalous, especially if it have been a customary, irreverence, be careful not to give any further offence to God or man, for it is really so to both in the same kind--to God, because it is so insolent a method of presenting ourselves in His courts, in order to beg any blessing or the pardon of our sins before we have made a humble confession of them; to man, because the Church, which we are presumed by attending her service to be members of, has piously directed such a confession at the beginning of her service. Not to mention the other disorders occasioned by this irreverence, and how contrary it is to the rule prescribed us by holy David, of worshipping God in the beauty of holiness (Psalms 29:2; Psalms 96:9). And for the same reason-- 2. If your consciences reproach you with any former unbecoming or irregular behaviour in the sanctuary of God, resolve hereafter to correct so great an indecency, or rather, indeed, so flaming an impiety. 3. What I shall say to those who have in any signal manner expressed their zeal for God’ s house, by contributing to the beauty or solemnity of it, shall be by way of encouragement. And certainly men cannot propose to themselves to show their reverence for God by a more truly pious act--an act whereby they more immediately glorify Him, in letting their good works shine before men. This consideration cannot but, at the same time, fill the minds of those who are concerned in it with a sensible pleasure and satisfaction, and make their hearts even spring for joy. This was the effect which the preparations of David and the Israelites for building the temple had upon them (1 Chronicles 29:8). 4. What I would observe, in the last place, is that persons who are subservient in this respect towards promoting the honour of God may piously hope that He will by some wise methods pour down His special blessings upon them as He did upon Obed-Edom and his household, because of the ark of the covenant of God (2 Samuel 6:11). (R. Fiddes, D. D.) Leviticus 26:3-13 If ye walk in My statutes, and keep My commandments, and do them.The advantages of religion in a nation’ s life I. Wherein a nation’ s religious life consists. The recognised presence of God in the midst of the people (Leviticus 26:11-12) may be realised--1. In sanctuaries consecrated to Divine worship throughout the land, and in assembled congregations gathering to adore Him (Leviticus 26:2). 2. In sacred literature diffusing religious knowledge among the people. 3. In benevolent and elevating institutions diffusing Christianity in its practical forms. 4. In educational agencies for the training of children early in moral and religious truth. 5. In homes and family life sweetened by the influence of piety. 6. In a legislature ruled by the fear of God and observant of Scripture precepts. 7. In wealth, gathered righteously, being expended for evangelical and Christian ends. 8. In the happy relationship of all social classes, based upon goodwill and respect. 9. In the stores of harvest and gains of commerce being acknowledged as God’ s providential gifts and generous benefactions (Leviticus 26:4-5). All such public recognitions of the authority and the claims of religion, emphasise and declare that within this nation’ s life God dwells--known, revered, and served. II. Advantages which result to a nation from religion.1. Religion impels to industry, intelligence, self-respect, and social improvement; and these will affect every branch of labour and enterprise, resulting in material prosperity (Leviticus 26:4-5). 2. Religion leads to avoidance of agitation and conflict, checks greed, ambition, and vainglory, and thus promotes a wise content among the people, and peaceful relationships with surrounding nations (Leviticus 26:6). 3. Religion fosters sobriety, energy, and courage, and these qualities will assert themselves on the fields of war when sad occasion arises, and will ensure the overthrow of tyranny and the defeat of invasion (Leviticus 26:8). 4. Religion nurtures the wise oversight of homes and families, the preservation of domestic purity, the development of healthful and intelligent children, and these will work out in a strong and increasing population (Leviticus 26:9). 5. Religion corrects the intrigues of self-destructive commerce, and teaches honesty, forethought, and justice in business arrangements; thus checking waste, extravagance, and insolence, and these issue in the enjoyment of plenty (Leviticus 26:10). 6. Religion enjoins Sabbath observance and sanctuary services (Leviticus 26:2) which nourish holiness in thought and life, sweeten character, purify the springs of action, incite to righteous and noble deeds, to social goodwill, to mutual regard, to sacred ministries, to reverence for Scripture, to recognition of the claims of the unseen world, and thus bring down upon all people the blessings of God, the Father, the Son, and the Holy Spirit (Leviticus 26:11-12). III. Within a religious nation god pledges himself to dwell. And where He makes His tabernacle (Leviticus 26:11) there--1. Happiness will be realised, the joy of the Lord will be known, “ His lovingkindness, which is more than life,” will be enjoyed. 2. Security will be assured. “ None make you afraid” (Leviticus 26:6), for He will be as a “ defence to His people.” 3. Sanctity will flourish. Intercourse with God (Leviticus 26:12) will elevate, refine, and grace a people’ s character and life. (W. H. Jellie.)Temporal blessings connected with obedience These temporal blessings--peace’ s victory over all their enemies, the fruitfulness of the land, the enjoyment of God’ s tabernacle in the midst of it--all are promised to obedience. This is still true of nations. Nations that are highest in Christian character will always be highest in every other national blessing. Just cast your eyes over the map of Europe; and if you had a thermometer, and could gauge the amount of living Christianity in each nation, you will find that the nation in which Christianity is purest, rises highest, spreads the farthest, descends the deepest, is the very nation that is highest in all that dignifies, ennobles, and blesses a nation. And so, in our own native land, the victory of our armies in the righteous warfare to which it is committed, the maintenance of our land in peace and prosperity against all foe and all invasion, will rest, not only upon the banners of our brave troops, not only upon the gallantry of our heroic sailors, but far more upon the living religion that saturates the masses of our country. It is righteousness that exalteth a nation, and sin is the ruin of a nation. If you will read the history of nations, you will find this universally true; no nation ever falls before a foreign foe--it always commits suicide. Nations die suicides; they are self-slain. Rome fell only because of its inner corruption; the beautiful sisterhood of Greek states fell by their universal depravity; and our nation will never fall before a foreign foe as long as it is--what it is now in a greater degree than any other--a nation that fears God, and works righteousness, and counts the sunshine of His favour more precious than gold and silver, and whatsoever things may be weighed or bought. (J. Cumming, D. D.)The advantages of faithfully serving God A Fingo, traveling through Hankey, where the L.M.S. have a station, sat down to rest at the door of the place of worship; and looking round on the houses, behind which the gardens were concealed, asked one of the deacons how the people got food in such a place, for he had formerly known it as a desert. The deacon told him to look at him and see if he was not in health and well clothed. He then called a fine child, and told the man to look at it and see if it was not well fed. The deacon then told him if he would attend service the next day he would see that it was so with them all. The Fingo rose to depart, and lifting up his eyes and his right hand to heaven, exclaimed, “ It is always so where that God is worshipped!” (Andrew Thomson, D. D.)The unbroken continuity of God’ s gifts There is in Leviticus 26:10 a promise as to the fulness of the Divine gifts, which has a far wider reach and nobler application than to the harvests and granaries of old Palestine. We may take the words in that aspect, first, as containing God’ s pledge that these outward gifts shall come in unbroken continuity. And have they not so come to us all, for all these long years? Has there ever been a gap left yawning? has there ever been a break in the chain of mercies and supplies? has it not rather been that “ one post ran to meet another” ? that before one of the messengers had unladed all his budget, another’ s arrival has antiquated and put aside his store? “ Things grown common lose their dear delight.” “ If in His gifts and benefits He were more sparing and close-handed,” said Luther, “ we should learn to be thankful.” But let us learn it by the continuity of our joys, that we may not need to be taught by their interruption; and let us still all tremulous anticipation of possible failure or certain loss by the happy confidence which we have a right to cherish, that His mercies will meet our needs, continuous as they are, and be threaded so close together on the poor thread of our lives that no gap will be discernible in the jewelled circle. May we not apply that same thought of the unbroken continuity of God’ s gifts to the higher region of our spiritual experience? His supplies of wisdom, love, joy, peace, power to our souls, are always enough, and more than enough, for our wants. If ever men complain of languishing vitality in their religious emotions, or of a stinted supply of food for their truest self, it is their own fault, not His. He means that there should be no parentheses of famine in our Christian life. It is not His doing if times of torpor alternate with seasons of quick energy and joyful fulness of life. So far as He is concerned the fiery is uninterrupted, and if it come to us in jets and spurts like some intermittent well, it is because our own evil has put some obstacles to choke the channel and dam out His Spirit from our spirits. The source is full to overflowing, and there are no limits to the supply. The only limit is our capacity, which again is largely determined by our desire. So after all His gifts there is more yet unreceived to possess. After all His self-revelation there is more yet unspoken to declare. Great as is the goodness which He has wrought before the sons of men for them that trust in Him, there are far greater treasures of goodness laid up in the deep mines of God for them that fear Him. Bars of uncoined treasure and ingots of massy gold lie in His storehouses, to be put into circulation as soon as we need, and can use them. (A. Maclaren, D. D.)Ye shall make you no idols. Idolatry interdicted I. What the proneness of human nature to idolatry suggests. It shows both the dignity and depravity of man; that--1. He is endowed with religious instincts. Capable of worship, of exercising faith, hope, love, reverence, fear, &c. 2. He is conscious of amenability to some supreme power. Seeks to propitiate, secure favour, and aid. 3. He is apprehensive of a future state of existence. Ideas vague, indefinite, absurd, yet the outcome of inward presentiment, &c. 4. He is unable by light of nature to discover God. His knowledge is so faded, light so dim. How low the soul must have fallen to substitute “ nothings” for the Eternal One! Heathenism has never of itself emerged into the light of the knowledge of the glory of God, as seen in the voice that has spoken from heaven, and has been recorded by holy men moved by the Holy Ghost. II. What indulgence in idolatry entails.1. Degradation. Worship of heathen deities demoralising. In their temples, at their services, the rites observed are grovelling, and, in some instances, demoniacal. 2. Superstition. Devotees are duped by priests, enslaved by torturing ritualism, subject and victims of absurd delusions. 3. Misery. Fear the ruling passion, not love. Nothing ennobling, inspiring, quickening, comforting. Idol worship mocks the longings of the human soul, cannot appease its hunger, satisfy its thirst. III. How idolatry may be abolished. Darkness can only be dispersed by the letting in of light. The folly of idolatry must be shown, its helplessness, misery, sin by the spread of the written revelation of heaven, the preaching of the glorious gospel. (F. W. Brown.)The common worship of the sanctuary There are many who make light of the common worship of the sanctuary, and who are in the habit of depreciating the interest and value of its influences. They tell us that Nature’ s temple is far grander than any human shrine; that the voices of the birds are a sweeter minstrelsy than that of a mediocre choir; that they find “ sermons in stones” whose eloquence is mightier and more penetrating than that of a poor preacher with his string of stale platitudes; and that, therefore, a pleasant country walk is more profitable and sanctifying than an hour spent in the stuffy atmosphere of church or chapel. Nay, even their own fireside has more powerful charms, for have they not Bibles at home, and cannot they read for themselves? and can they not obtain far better sermons for a few pence per volume than they are likely to hear? No doubt there is much truth in such reasoning, but it ignores the social needs of human nature. Man is a social being; social worship is therefore a necessity of his nature. And its necessity has been universally felt. “ Groves, mountains, grottoes, caves, streams, valleys, plains, lakes, as well as altars and temples, have been consecrated as the abodes of gods.” Everywhere men have sought out some shrine at which to offer common and united worship. And in Christian ages the house of prayer has ever been held in honour, and its services regarded as hallowed privileges by the best and wisest men. They meet a deep-seated need of human hearts. As Dr. Geikie has said, “ There is a breadth of human experience, and of understanding of Divine things to be obtained in the great congregation, in the common confessions, the common prayers, the common praises, the common exhortation of the sanctuary, which would be sought in vain in solitudes.” As long as human nature is unchanged, the place of public worship cannot be superseded. (Howard James.)Commonness of the idolatrous spirit Yes, the orthodox Greek Churchman is grievously scandalised at the image-worship of the Romanist; it is flat idolatry, and he denounces it vehemently. But what are those pictures, many of them made to stand out with solid plates of gold and silver? Why, these are pictures of the Virgin or of her Son, as the case may be, and your anti-idolatrous Greek bows before these with voluntary humility. He hates image-worship, you see, but stands up for picture-worship. Behold how sinners disagree in name and unite in spirit! Put Greek and Roman in a sack together and let the greatest idolater out first: the wisest solution would be to keep them both in, for Solomon himself would be puzzled to decide between them. Are there no such inconsistencies among ourselves? Do we not condemn in one form what we allow in another? Do we not censure in our neighbours what we allow in ourselves? This query need not be answered in a hurry; the reply will be the more extensive for a little waiting. (C. H. Spurgeon.)Then I will give you rain.--The philosophy of rain To understand the philosophy of this beautiful and often sublime phenomenon, so often witnessed since the creation of the world, and essential to the very existence of plants and animals, a few facts derived from observation and a long train of experiments must be remembered.1. Were the atmosphere everywhere at all times at a uniform temperature, we should never have rain, or hail, or snow; the water absorbed by it in evaporation from the sea and the earth’ s surface would descend in an imperceptible vapour, or cease to be absorbed by the air when it was once fully saturated. 2. The absorbing power of the atmosphere, and consequently its capability to retain humidity, is proportionably greater in warm than in cold air. 3. The air near the surface of the earth is warmer than it is in the region of the clouds. The higher we ascend from the earth the colder do we find the atmosphere. Hence the perpetual snow on very high mountains in the hottest climate. Now, when from continued evaporation the air is highly saturated with vapour, though, if it be invisible and the sky cloudless, if its temperature be suddenly reduced by cold currents descending from above, or rushing from a higher to a lower latitude, its capacity to retain moisture is diminished, clouds are formed, and the result is rain. Air condenses as it cools, and like a sponge filled with water and compressed, pours out the water which its diminished capacity cannot hold. How singular, yet how simple, the philosophy of rain! Who but Omniscience could have devised such an admirable arrangement for watering the earth? (Dr. Ure.)Rain from God St. Ambrose, speaking of great drought in his time, when the people talked much of rain, he sometimes comforted himself with this hope, Neomenia dabit pluvias ; yet saith he, “ Though all of us desired to see some showers, yet I wished such hopes might fail, and was glad that no rain fell, donec precibus ecclesia data esset, &c., until it came as a return upon the Church’ s prayers, not upon the influence of the moon, but upon the provident mercy of the Creator.” Such was the religious care of that good saint then, and the like were to be wished for now, that men would be exhorted not to be so much taken as they are with the vanity of astrological predictions, to read the stars less and the Scriptures more, to eye God in His providence, not the moon so much in its influence, still looking up unto Him as the primus motor, and upon all other creatures whatsoever as subordinate. (J. Spencer.) Leviticus 26:8 And five of you shall chase an hundred. Panic among soldiers During the Italian war a panic occurred in a whole reserve corps d’ armee of the French forces, and the account is given us by the Hen. Mr. R-- , the editor of a prominent American journal, who was there, partook of the fright, and ran himself with the fugitives. Five Austrians, whose retreat was cut off, rode rapidly into the village where the reserve forces were stationed, with the design of giving themselves up. The frightened inhabitants cried out, “ The Austrians are coming!” and ran for their lives. The soldiers followed suit--horse, foot, and dragoons, pell-mell, without waiting to take care of the wounded, ran fifteen miles without stopping. One wounded French general offered a large reward to be carried to a place of safety. Mr. R--confesses to have run ten miles on foot before he stopped. A panic among the loyal troops in the first battle of Bull’ s Run in the American civil conflict, if not the cause of their defeat, greatly aggravated the disasters of the battle. (Lowrie.) Leviticus 26:14-19 But if ye will not hearken.National transgression and disaster I. A nation’ s progressive apostasy.1. Passive indifference to Divine teachings and appeals: “ Not hearken.” 2. Non-compliance with Divine calls and claims: “ Not do.” 3. Contemptuous rejection of God’ s statutes: “ Despise” (Malachi 3:14-15). 4. Spiritual revolt from all sacred demands: “ Your soul abhor My judgments” (John 3:20; Job 24:13). A fearful departure from God. 5. Violation of all covenant relationship: “ Ye break My covenant.” II. An apostate nation’ s, calamities.1. Sin brings disease and physical suffering in its train (Leviticus 26:16): “ Terror, consumption, and the burning ague, that shall consume the eyes and cause sorrow of heart.” Impiety inevitably drifts into impurity. 2. Failure and penury follow quickly upon habits of indulgence and impurity: “ Sow your seed in vain, for your enemies shall eat it” (Leviticus 26:16). Nothing succeeds in the hands of a dissipated and dissolute man, and he becomes a prey to his hated scorners and rivals. 3. A godless life invites the ravages of the enemy (Leviticus 26:17). God withdrew His protection, and adversaries swept down upon Israel. They who repudiate Divine government are “ taken captive by the devil at his will,” and serve their enemies. Sin is very cruel. It “ slays” its victims; slaughters their virtue, peace, happiness, hopes; destroys precious souls. 4. Sin also fills the life of wrongdoers with terrors; they “ flee when none pursueth.” Even in nations there is “ strong confidence” and “ a sound mind” only when conscious of rectitude and the enjoyment of God’ s approval. It paralyses a people’ s heart to feel that Heaven is alienated and Divine favour lost. Armies, too, have gone with assurance into battles when convinced that God is with them--as Cromwell’ s “ Ironsides” --while enemies have fled with panic, as did the Spanish Armada, when possessed with alarm that God was against them. 5. There are the yet darker calamities of abject overthrow and Divine desertion: “ I will break the pride of your power, and I will make your heaven as iron, and your earth as brass” (Leviticus 26:19)--a picture of prostration and helplessness which finds verification in (1) Babylon’ s fall--now lying buried amid bleaching sands, emblem of rebuked pride; (2) the desolation of Jerusalem--now a waste scene, and her children the “ tribes of the wandering foot and weary breast” ; (3) the buried cities of Pompeii and Herculaneum--interred beneath volcanic ashes, a monument of sudden wrath on a voluptuous people. Such historic admonitions warn against national impiety, and call mankind to seriousness and prayer; for even in the solemn threatenings of God there lies an overt assurance of mercy, that “ if a nation or individual will cease from apostasy and hearken unto Him” (Leviticus 26:18), He will turn aside the “ seven times more” punishment for sins, and show the forgiveness in which He delights, and the salvation which the glorious gospel of His grace proclaims. (W. H. Jellie.)God’ s warning against rebellion I. How their sin is described, which would bring all this misery upon them. Not sins of ignorance and infirmity--God had provided sacrifices for these; not the sins they repented of and forsook, but sins presumptuously committed and obstinately persisted in.1. A contempt of God’ s commandments. (1) Despising His statutes; both the duties enjoined, and the authority enjoining them. Those are hastening apace to their own ruin who begin to think it below them to be religious. (2) Abhorring His judgments. They that begin by despising religion will soon come to loathe it; mean thoughts of it will ripen into ill thoughts of it. They that turn from it will turn against it, and their hearts rise at it. (3) Breaking His covenant. They that reject the precept will come at last to renounce the covenant. Observe, it is God’ s covenant they break--He made it, but they break it. Note--If a covenant be made and kept between God and man, God must have all the honour; but if ever it be broken, man must bear all the blame; on him shall this breach be. 2. A contempt of God’ s corrections. Their contempt of God’ s Word would not have brought them to ruin if they had not added to that a contempt of His rod, which should have brought them to repentance. Three ways this is expressed. (1) “ If you will not for all this hearken to Me” (Leviticus 26:18; Leviticus 26:21; Leviticus 26:27). If ye will not learn obedience by the things which you suffer, but be as deaf to the loud alarms of God’ s judgments as you have been to the close reasonings of His Word, and the secret whispers of your own consciences, you are obstinate indeed. (2) “ If ye will walk contrary to Me” (Leviticus 26:21; Leviticus 26:23; Leviticus 26:27). All sinners walk contrary to God, to His truths, laws, and counsels, but those especially that are incorrigible under His judgments. The design of the rod is to humble them, and soften them, and bring them to repentance; but instead of this, their hearts are more hardened and exasperated against God, and in their distress they trespass yet more against Him (2 Chronicles 28:22). This is walking contrary to God. (3) “ If ye will not be reformed by these things.” God’ s design in punishing is to reform, by giving men sensible convictions of the evil of sin, and obliging them to seek unto Him for relief. This is the primary intention, but those that will not be reformed by the judgments of God must expect to be ruined by them. II. How the misery is described which their sin would bring upon them.1. God Himself would be against them; and this is the root and cause of all their misery. (1) “ I will set My face against you” (Leviticus 26:17); i.e., “ I will set Myself against you, set Myself to ruin you.” These proud sinners God will resist, and face those down that confront His authority; or the face is put for the anger--“ I will show Myself highly displeased at you.” (2) “ I will walk contrary to you” (Leviticus 26:24; Leviticus 26:28). “ With the froward He will wrestle” (Psalms 18:26). When God in His providence thwarts the designs of a people, which they thought well laid, crosseth their purposes, breaks their measures, blasts their endeavours, and disappoints their expectations-then He walks contrary to them. Note--There is nothing got by striving with God Almighty; for He will either break the heart or break the neck of those that contend with Him, will bring them either to repentance or ruin. “ I will walk at all adventures with you” ; so some read it, “ All covenant lovingkindness shall be forgotten, and I will leave you to common providence.” Note, those that cast God off, it is just with Him to cast them off. (3) As they continued obstinate, the: judgments should increase yet more upon them. If the first sensible tokens of God’ s displeasure do not attain their end to humble and reform them, then (Leviticus 26:18), “ I will punish you seven times more” ; and again (Leviticus 26:21), “ I will bring seven times more plagues” ; and (Leviticus 26:24), “ I will punish you yet seven times” ; and (Leviticus 26:28), “ I, even I, will chastise you seven times for your sins.” Note--If lesser judgments do not do their work, God will send greater; for when He judgeth He will overcome. If true repentance do not stay process, it will go on till execution be taken out. Those that are obstinate and incorrigible, when they have weathered one storm, must expect another more violent; and how severely soever they are punished till they are in hell, still they must say there is worse behind, unless they repent. If the founder have hitherto melted in vain (Jeremiah 6:29), the furnace will be heated “ seven times hotter” (a proverbial expression used Daniel 3:19), and again and again “ seven times hotter.” And who among us can dwell with such devouring fire? God doth not begin with the sorest judgments, to show that He is patient, and delights not in the death of sinners; but if they repent not, He will proceed to the sorest, to show that He is righteous, and that He will not be mocked or set at defiance. (4) Their misery is completed in that threatening (Leviticus 26:30), “ My soul shall abhor you.” That man is as miserable as he can be whom God abhors, for His resentments are just and effective. Thus, “ if any man draw back,” as these here are supposed to do, “ God’ s soul shall have no pleasure in them” (Hebrews 10:38); and He will spue them out of His mouth (Revelation 3:16). It is spoken of as strange, and yet too true, “ Hath thy soul loathed Sion?” (Jeremiah 14:19.)2. The whole creation would be at war with them; all God’ s sore judgments would be sent against them, for He hath many arrows in His quiver. The threatenings here are very particular, because really they were prophecies; and He that foresaw all their rebellions knew they would prove so (see Deuteronomy 31:16; Deuteronomy 31:29). This long roll of threatenings shows that evil pursues sinners. Here is (1) temporal judgments threatened. (a) Diseases of body, which should be epidemical (Leviticus 26:16). All diseases are God’ s servants, and do what He appoints them, and are often used as scourges wherewith He chastiseth a provoking people. The pestilence is threatened (Leviticus 26:25) to meet them when they are gathered together in their cities for fear of the sword. And the greater the concourse of people is, the greater desolation doth the pestilence make; and when it gets among the soldiers that should defend a place, it is of most fatal consequences. (b) Famine and scarcity of bread, which should be brought upon them several ways, as: (i.) By plunder (Leviticus 26:16): “ Your enemies shall eat it up, and carry it off, as the Madianites did” (Judges 6:5-6). (ii.) By unseasonable weather, especially the want of rain (Leviticus 26:19); “ I will make your heaven as iron,” letting fall no rain, but reflecting heat; and then the earth would of course be as hard and dry as brass, and their labour in ploughing and sowing would be in vain (Leviticus 26:26); for the increase of the earth depends upon God’ s good providence more than upon man’ s good husbandry. (iii.) By the besieging of their cities; for sure that must be supposed to reduce them to such extremity, as that they should “ eat the flesh of their sons and daughters” (Leviticus 26:29). (c) War, and the prevalency of their enemies over them: “ Ye shall be slain before your enemies” (Leviticus 26:17). (d) Wild beasts--lions, and bears, and wolves--which should increase upon them, and tear in pieces all that came in their way (Leviticus 26:22), as we read of two bears that in an instant killed forty and two children (2 Kings 2:24). This one of the four sore judgments threatened (Ezekiel 14:21), which plainly refers to this chapter. Man was made to have dominion over the creatures, and though many of them are stronger than he, yet none of them could have hurt him, nay, all of them should have served him, if he had not first shaken off God’ s dominion, and so lost his own; and now the creatures are in rebellion against him that is in rebellion against his Maker, and when the Lord of those hosts pleaseth, are the executioners of His wrath and ministers of His justice. (e) Captivity, or dispersion: “ I will scatter you among the heathen” (Leviticus 26:33) “ in your enemies’ land” (Leviticus 26:34). Never were more people so incorporated and united among themselves as they were; but for their sin God would scatter them, so that they should be lost among the heathen, from whom God had so graciously distinguished them, but with whom they had wickedly mingled themselves. Yet when they were scattered Divine justice had not done with them, but would draw out a sword after them, which should find them out, and follow them, wherever they were. God’ s judgments, as they cannot be outfaced, so they cannot be outrun. (f) The utter ruin and desolation of their land, which should be so remarkable that their very enemies themselves, who had helped it forward, should in the review be astonished at it (Leviticus 26:32). (i.) Their cities should be waste, forsaken, uninhabited, and all the buildings destroyed; those that escaped the desolations of war should fall to decay of themselves. (ii.) Their sanctuaries should be a desolation, i.e., their synagogues, where they met for religious worship every Sabbath, as well as their Tabernacle, where they met thrice year. (iii.) The country itself should be desolate, not tilled or husbanded (Leviticus 26:34-35); then the land should enjoy its sabbaths, because they bad not religiously observed the sabbatical years which God appointed them. They tilled their ground when God would have them let it rest, justly therefore were they driven out of it; and the expression intimates that the ground itself was pleased and easy when it was rid of the burthen of such sinners, under which it had groaned (Romans 8:20. &c.). The captivity in Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is said (2 Chronicles 36:21) with reference to this here. (g) The destruction of their idols, though rather a mercy than a judgment, yet being a necessary piece of justice, is here mentioned, to show what would be the sin that would bring all these miseries upon them (Leviticus 26:30). (2) Spiritual judgments are here threatened which should seize the mind, for He that made that can, when He pleaseth, make His sword approach unto it. It is here threatened-- (a) that they should find no acceptance with God (Leviticus 26:31). (b) That they should have no courage in their wars, but should be quite dispirited and disheartened (Leviticus 26:17; Leviticus 26:36). Those that cast off the fear of God expose themselves to the fear of everything else (Proverbs 28:1). (c) That they should have no hope of the forgiveness of their sins (Leviticus 26:39; Ezekiel 33:10). Note--It is a righteous thing with God, to leave those to despair of pardon that have presumed to sin; and it is owing to free grace, if we are not abandoned to pine away in the iniquity we are born in and have lived in. (Matthew Henry, D. D.)Imprecations among the ancients Imprecations like those set forth in our section were not unusual among the ancients; one brief parallel may here be inserted. When the people of Cirrba and others had polluted the temple of Delhi and profaned its holy treasures, the Amphictyons, after having devastated their territories, and sold the inhabitants as slaves, protested and swore that no one should ever cultivate the devoted land, and they publicly pronounced this curse: “ If any persons transgress this edict, whether private individuals, or a tribe, or a people, their land shall, bear no fruit, and the women shall bring forth no children who resemble their fathers, but shall give birth to monsters; nor shall the beasts produce young of a normal shape; misfortune shall befall them in their wars, their tribunals, and their public assemblies; they themselves, with their houses and their whole race, shall be destroyed; and they shall never again present to the gods an acceptable offering.” (M. M. Kalisch, Ph. D.)God’ s warning a blessing In the summer of 1884, when the cholera was raging in Spain, our newspapers constantly warned the people that dirt bred disease, and opened up a highway for the cholera to spread rapidly, if once it reached our shores. This theme was not dwelt on for the sake of frightening people, for the sake of the alarm, but to frighten them into doing a good thing which otherwise they would have left undone. The result, at least in New York City, was most beneficial. Alarm bred action and action cleansed the city as it never had been cleansed before. And not only did we have no cholera, but in the fall of 1885 the death-rate of the city had been unusually low. In this case forewarned was forearmed, and the warning was a blessing, and not a curse. The same is true of the patient and his wise physician. The latter sees, perhaps, that the manner of his patient’ s living is injurious. It will end fatally, so he warns him. He does not do it merely to frighten him, but to frighten him away from the folly of his present manner of life. (A. F. Schauffler.)God’ s presence a source of blessing to a nation When the king removes, the court and all the carriages follow after, and when they are gone the hangings are taken down; nothing is left behind but bare walls, dust, and rubbish. So if God removes from a man or a nation where He kept His court, His graces will not stay behind; and if they be gone, farewell peace, farewell comfort; down go the hangings of all prosperity, nothing is left behind but confusion and disorder. (J. Spencer.)God unchangeable The sun hath but one simple act of shining; yet do we not see that it doth unite clay and straw, dissolve ice and water? It hardens clay, and melteth wax; it makes the flowers to smell sweetly, and a dead corpse to scent loathsomely; the hot fire to be cold, and the cold water hotter; cures one man with its heat, yet therewith kills another. What is the reason? The cause is in the several objects, and their divers dispositions and constitutions, and not in the sun’ s act of shining, which is one and the same thing. Or let a looking-glass be set in the window. Will it not represent to the eye diversity of objects? If thou go to it in decent and seemly apparel, shalt thou not see the like figure? If dejected, and in coarse raiment, will it not offer to thy view the same equal proportion? Do but stretch thyself, bend thy brow, and run against it, will it not resemble the like person and actions? Where now is the change--shall we conclude in the glass? No; for it is neither altered from the place nor in the nature. Thus the change of love and affection is not in God, but in respect of the object about which it is exercised. If one day God seem to love us, another to hate us, there is alteration within us first, not any in the Lord. We shall be sure to find a change, but it must be when we do change our ways; but God never changeth. Such as we are to ourselves, such will He be to us; if we run stubbornly against Him, He will walk stubbornly against us; with the froward He will be froward, but with the meek He will show Himself meek; yet one and the same God still, in whom there is not the least shadow of change imaginable. (J. Spencer.)God proceeds from milder to sharper courses The physician, when he findeth that the potion which he hath given his patient will not work, he seconds it with one more violent; but if he perceive the disease to be settled, then he puts him into a course of physic, so that, medice misere, he shall have at present but small comfort of his life. And thus doth the surgeon too: if a gentle plaster will not serve, then he applies that which is more corroding; and to prevent a gangrene, he makes use of his cauterising knife, and takes off the joint or member that is so ill affected. Even so God, when men profit not by such crosses as He hath formerly exercised them with, when they are not bettered by lighter afflictions, then He sends heavier, and proceeds from milder to sharper courses. If the dross of their sin will not come off, He will throw them into the melting-pot again and again, crush them harder in the press, and lay on such irons as shall enter more deep into their souls. If He strikes and they grieve not or they be so foolish that they will not know the judgment of their God, He will bring seven times more plagues upon them, cross upon cross, loss upon loss, trouble upon trouble, one sorrow upon the neck of another, till they are in a manner wasted and consumed. (J. Spencer.) Leviticus 26:27-39 Then I will walk contrary unto you.God’ s determination to punish sinners I. As affecting supposition stated. “ If ye will not,” &c. The Lord here supposes that His people may commit three grievous sins:1. The sin of disobedience. “ If ye will not hearken unto Me.” Hence observe-- (1) That the Lord in His Word speaks to us (Hebrews 8:12). (2) That whatever the Lord says in His Word it is our bounden duty to hear (Hebrews 3:7; 1 Thessalonians 5:20; James 1:19). (3) That we are too apt to turn a deaf ear to Him (Exodus 5:2; Psalms 12:4). 2. The sin of incorrigibleness. “ If for all this ye will not hearken.” Note here-- (1) That afflictions sometimes have the nature of punishments (Jeremiah 13:21). (2) That punishment is the natural and necessary consequence of transgression. (3) That in the punishment which God inflicts He seeks our reformation (2 Chronicles 18:22). (4) That our depravity in too many cases frustrates His designs (Zephaniah 3:2). 3. The sin of perverseness. “ If ye walk contrary to Me.” Observe again-- (1) That the Lord’ s pleasure is, we should walk with Him (Micah 6:8). (2) That we walk with the Lord when we walk in His way (2 Kings 20:3; Ecclesiastes 12:13). (3) That walking otherwise than He has commanded is to show a perverse and untoward heart. II. An awful consequence declared. “ I will walk contrary also to you in fury.” Thus we see that--1. Conformable to our character will be our end. If God should deal thus with us (1) We shall lose the blessing which He imparts to> His obedient followers (Leviticus 26:4-12). (2) Our expectations will issue in disappointment and vexation (Hosea 8:7); and (3) Like chaff before the wind we shall speedily be carried to destruction (Psalms 1:4-5). 2. Enforcement of these considerations: we see-- (1) That a religion consisting of mere notions will never saw a man. (2) That men are not at liberty, as some suppose, to live as they please. (3) That God takes notice of the ways of all. (4) That if He displays His anger we should be anxious to find out the cause; and (5) That if any one perish he will have no one to blame for it but himself (Isaiah 3:11). (Wm. Sleigh.)Desolation threatened to Israel I. How horrifying the miseries which may befall a privileged people. The miseries of penury and siege (Leviticus 26:29); of captivity and slaughter (Leviticus 26:33); of anguish and derision (Leviticus 26:36); of pitiless misery and disaster (Leviticus 26:39).1. None are so secure in grace and privilege that they can disregard the possibility of a fall. 2. None are so rich in sacred favours as to be beyond danger of their total loss. 3. None are so honoured by God’ s selecting and distinguishing grace but they may lapse into alienation and desolation. II. How amazing the disasters which may devastate a beautiful country. Canaan was a wealthy land, a scene of loveliness, abundance, and delight. Yet on it came the disasters of depopulation (Leviticus 26:31), sterility (Leviticus 26:32), desertion (Leviticus 26:35)--even enemies abandoning it.1. National plenty and prosperity are conditional upon national righteousness and piety. 2. National greatness and glory have been withered by the anger of an insulted God. 3. National strength and safety are only guaranteed as religion is fostered by the laws of a country, and in the habits and lives of its people. III. How piteous the profanation which may despoil a nation’ s sanctities! Canaan was the scene of Jehovah’ s sanctuary: the Temple rose on Zion; and the land sent up her tribes to the celebration of sacred feasts and to the holy worship of God. Yet all her “ sanctuaries” were brought “ unto desolation” (Leviticus 26:31), all the fragrance of her sacrifices became loathsome to Jehovah (Leviticus 26:31), and her desecrated Sabbaths were avenged in the bleak silence and loneliness which fell on hallowed scenes (Leviticus 26:34).1. Religious favours, if abused, may be utterly withdrawn from us. 2. God loathes the offerings once delightful to Him, when the offerer’ s love is estranged. 3. Holy scenes and holy days become a barren mockery if a trifling spirit alienate the sacred Presence: “ Ichabod!” (W. H. Jellie.)Verse 40-45. If they shall confess their iniquity. God’ s promises to penitents I. What is that repentance which God requires?1. That we acknowledge our guilt. Our fathers’ sins as well as our own are first grounds of national humiliation. Our own sins are the chief burden of personal contrition. But sin should be viewed in its true light, as “ walking contrary to God” (Psalms 51:4). 2. That we justify God in His judgments. If we have dared to walk contrary to Him, is not He justified in “ walking contrary to us” ? Whatever inflictions He imposes we have reason to own it as less than our deserts (Ezra 9:13), and that His judgments are just (Revelation 16:7). 3. That we be thankful for His dealings by which He has “ humbled our uncircumcised hearts.” Only real contrition can produce this. It realises mercy in judgment, and love in affliction. II. The connection between our repentance and God’ s mercy. Repentance is void of merit. Even obedience is destitute of merit; “ when we have done all we could we are unprofitable servants.” The acknowledgment of a debt is a very different thing from a discharge of that debt. A condemned criminal may be sorry for his offences, but that sorrow does not obliterate his crime, still less entitle him to rewards. Yet there is connection between repentance and pardon, and meekness in the exercise of mercy towards the penitent--1. On God’ s part. For repentance glorifies God (Joshua 7:19). 2. On the part of the penitents. It incites to loathing of the sin, and to adoration of Divine grace. So God insists on the condition, “ If they be humbled, then will I pardon.” For then God can do it consistently with His honour, and they will make a suitable improvement of the mercy vouchsafed them. III. The ground and measure of that mercy which penitents may expect. God’ s covenant with their ancestors was the basis and warrant of His mercy to Israel (Leviticus 26:42; Leviticus 26:44-45). His covenant with us in Christ is our hope and guarantee.1. Be thankful that you are yet within reach of mercy. 2. Have especial respect unto the covenant of grace. It is to that God looks, and to that should we look also. It is the only basis on which mercy and redemption are possible. (C. Simeon, M. A.)The bow in the cloud I. That the way was left open for the rebellious to return.1. It was the way of reflection.2. It was the way of confession.3. It was the way of humiliation. They were not to return proudly, feeling they had not been rewarded according to their iniquities. The way is still open for the vilest to return; for, the New Testament teaches that these are the steps in the ladder of life, out of sin to holiness, from earth to heaven, from self to God, viz.: Repentance, conversion, consecration. II. That if the rebellious returned to the lord in his own appointed way he would graciously receive them.1. He would do so for the sake of their fathers. He would remember His covenant with Abraham, Isaac, and Jacob. 2. He would do so for the sake of His name. “ For I am the Lord.” He had purposed, as well as promised, to deal mercifully with them. 3. He would do so for the sake of the land. He had selected Canaan as the arena where He would specially display His glory to men, and He would not allow it to lie waste for ever. 4. He would do it for the sake of His covenant. “ I will remember My covenant.” The Lord does not make a covenant and then tear it rashly to pieces; if broken by man He will speedily renew, nor allow the irregularities and irreligion of men to thwart His beneficent arrangements. Here, indeed, was a resplendent bow of many colours, beaming with the beautiful light of the mild and merciful countenance of the Most High. What encouragement for sinful men to return to the Lord, “ for He will have mercy upon them, and abundantly pardon.” The Levitical law closes with offers of mercy, the last words of the law are words of entreaty and promise. (W. H. Jellie.)Gains of a good ancestry “ I will for their sake remember the covenant of their ancestors.” I. The vows and prayers of a goodly parentage exercise influence upon the divine plans. That “ covenant “ is thrice referred to as determining God’ s arrangements (Leviticus 26:42; Leviticus 26:44-45). Note Job’ s prayers for his children (Job 1:5; cf. with verse 10), “ Made a hedge about Job and about his house.” II. Over long intervals the influence of parental covenants extend. This “ covenant” with Abraham was made 1900 years B.C. (Genesis 15:13-14). It is now 1900 years A.D., yet the word stands, “ They are beloved for the fathers sakes. For the gifts and calling of God are without repentance (Romans 11:28-29). God is at work, though He seems to wait. “ In due season ye shall reap if ye faint not.” Praying soul, anxious heart, clinging to the promises--“ Hope, and be undismayed; God hears thy cries, and counts thy tears, God shall lift up thy head.” III. How grand the link between a parent’ s piety and the children’ s destiny!1. Live and pray for your descendants. 2. Value the sacred benefits even though as yet unrealised, of a godly ancestry. 3. Rest in the unfailing pledge of God to reward piety and prayer. (W. H. Jellie.)The advantage of submission It is recorded of Edward I., that, being angry with a servant of his in the sport of hawking, he threatened him sharply. The gentleman answered, It was well there was a river between them. Hereat the king, more incensed, spurred his horse into the depth of the river, not without extreme danger of his life, the water being deep and the banks too steep and high for his ascending, Yet, at last recovering land, with his sword drawn, he pursued the servant, who rode as fast from him. But finding himself too ill-horsed to outride the angry king, he reined, lighted, and, on his knees, exposed his neck to the blow of the king’ s sword. The king no sooner saw this but he put up his sword and would not touch him. A dangerous water could not withhold him from violence; yet his servant’ s submission did soon pacify him. While man flies stubbornly from God, He that rides upon the wings of the wind posts after him with sword of vengeance drawn. But when in dust and ashes he humbles himself, and stands to His mercy, the wrath of God is soon appeased.. Leviticus 27:2-13 When a man shall make a singular vow.Laws concerning vows I. That voluntary and special vows were permitted by the Lord. Vows should be made cautiously, deliberately, and, in most instances, conditionally; because further enlightenment, or changed conditions may render their fulfilment undesirable, unnecessary, or even impossible. II. That vows were acceptable to the Lord according to the spirit which prompted them, and in which they were paid. When circumstances justified an Israelite repenting of his vow, it could be com-mutated or remitted, or some compensation offered in its stead. Jehovah would accept nothing that was recklessly or reluctantly presented. All adjustments and decisions were to be made according to the standards of the sanctuary, not according to human fallibility and caprice. Though a vow should not be literally performed, it must be perfectly fulfilled in respect to honourable intention and sacred fidelity. The state of heart, in the presentation of sacrifice, determined the value of the gift. This law has fever been repealed. III. That freedom of choice given in the fulfilment of vows did not contravene the purposes of the lord concerning his work and worship. The compensation paid in lieu of the original vow went to sustain the sanctuary services, and the Lord reserved to Himself some unalienable rights. Some things when devoted could not be withheld or withdrawn under any circumstances. He demanded a tenth of the produce of the land, and enforced His claim with righteous and unrelaxing rigour. Thus the preservation and perpetuation of Jehovah’ s worship were secured, and not left contingent upon the fickleness and uncertainty of human devotedness. Righteousness lies at the foundation of the Levitical economy; is the basis of natural and revealed religion. Leviticus is a witness to Christ and His gospel. In Him we have combined all that the law embodied--Altar, Sacrifice, Priest. Simplicity, and purity of aims, loftiest motives, deepest meanings, and incomparable excellence, lift the law and the gospel infinitely above all other religions of the world. The superiority to Jewish narrowness and bigotry, to human sinfulness and shortsightedness, demonstrate their divinity of origin, mutual dependence, absolute authority, undying vigour, and inestimable worth. (F. W. Brown.)The extraordinary in the service of God This is part of the law concerning singular vows, extraordinary ones; which though God did not expressly insist on, yet if they were consistent and conformable to the general precepts, He would be well pleased with. Note--We should not only ask what must we do, but what may we do, for the glory and honour of God. As the liberal deviseth liberal things (Isaiah 32:8), so the pious deviseth pious things, and the enlarged heart would willingly de something extraordinary in the service of so good a Master as God is. When we receive or expect some singular mercy, it is good to honour God with some singular vow. (Matthew Henry, D. D.)The singular vow I. Speaking in modern phrase, we should describe this chapter as the act of the old law on the “ singular vow.” This vow was distinguished from certain other vows common among the Hebrews by the circumstance that it was susceptible of redemption. We can all understand that a consecration of a man’ s self or of a man’ s estate might be so hurriedly or so thoughtlessly made (as in the case of Jephtha with his daughter) that the author of them would find out afterwards how rashly the promise had been given, and how unequal he was to the keeping it, and so be anxious to compound by a money equivalent for the more spiritual service he found himself incompetent to bring. This kind of engagement is called in the Hebrew the “ Neder,” and is further marked by the character of singularity or wonderfulness; whereas towards the end of this very chapter we have another vow provided for, and called the “ Cherem,” which, being accompanied with some sort of anathema or execration, allowed no redemption. But now, observe very carefully the method appointed for gaining release from the obligation. Moses was to arbitrate according to what he considered the ability of the applicant to render. “ Pay so much,” would be the decision of the lawgiver, “ and thou mayest go free.” Rut the remarkable and the beautiful thing is, that even that measure of relief to the vow-maker was not absolutely or invariably final. Moses might overestimate the resources of the devotee for the buying himself off from the personal service of the Tabernacle--Moses might adjudge too heavy a ransom--and therefore the law provided a yet further and more merciful escape. The man was at liberty to appeal from Moses to the priest. Aaron was the priest. His very name stands for a representative before God of the wants and the sorrows and the sins of the people; and hence to transfer the adjudication of a debtor’ s affairs from Moses to his brother would, as you can all see, be the introduction of a perfectly new element into the ease to be tried. The appellant would be as poor in the presence of Aaron as he was in the presence of the former judge. He would also be as rich. And yet the very terms of the text are all but decisive on the fact that he would gain by carrying his cause before this new tribunal. Aaron would certainly--if we understand the law of the case--fix the money ransom at a lower figure. And the obvious reason is that Aaron, by virtue of his own calling, would make up for it--i.e., for the deficiency--in some other way, and in some way in which Moses could not make up for it. We must not pronounce with any authority on the exact method in which the priest would settle with the poverty of a debtor, and make it possible for him to go free whom his brother would have handed over to the full penalties of the vow, to do, perhaps, Gibeonites’ work as a hewer of wood or a drawer of water. But the probability is that the remedy in Aaron’ s hands would be the appointment of some easy offering in which the priest would render him the aid of his sacred functions. II. Now it will hardly require any one of us to be very deep in controversial divinity to understand that if we are going to Christianise this type and turn it to the account of a modern religious experience, we shall be treading on most critical, though it may turn out very lawful and very instructive, ground. In a word, then, let us say we are now having no business whatever with an unregenerate man, nor any business whatever with the sacrifice of Christ as the only channel of his justification. The solitary topic of the text is a topic for men already in the covenant. Regeneration, and even justification, must be understood as settled already; and the vow-making of Leviticus must be looked upon wholly and solely as the service of the Christian, at peace with the law, but struggling with subsequent duties. Is there no difference? There is all the difference in the world between the terms on which the great God will take a man to heaven and the terms on which He will treat him when already in the covenant. In the former transaction the man may vow as he likes; he can pay nothing, and he is never asked to pay. In the latter transaction, where the former is finished, the man is commanded to pay, and struggles to pay; but, nevertheless, our point with you is that times without number he is unable to pay. The universal and the sad fact is that entire duty is what none of us can render. Even in the Church the law is too much for us. And what we have to do a hundred times a day, and all our lives long, is to fall back on the solitary and sufficient and omnipotent righteousness of Christ. We do greatly err if we limit the sacerdotal functions of Immanuel to the gaining us forgiveness at our conversion or the taking us to heaven when we die. We want a priest every moment; some one that is to furnish the balance of service and duty demanded by our profession, but never forthcoming. Those two men, Moses and Aaron, may be said to travel with the Christian every inch of his journey: Moses standing for what I ought to do and to be; Aaron standing for what I take refuge in as often as I come short or fall below, “ If he be poorer than thy estimation.” Which of us is not poorer than the Lawgiver’ s estimation? Can we pay what is due from us? We acknowledged, when first we believed, that we could do nothing of the kind. But remember that there is a power and a merit in the righteousness of Christ that continues at the disposal of the saint till the day of his death. Immanuel is certain to judge me, or, according to the text, to value me on other grounds than those of justice and of law: and the reason is that He has something to give me, something of His own. He is my Priest, and has business with the altar and the sacrifice, and under the gospel Christ is Himself all three. You who tell me my duty are only my lawgivers fresh from Mount Sinai. So is the Sermon on the Mount; so is my conscience; so is everything and every one, but Christ. But do you not see that if a Mediator, who for ever is holding up His righteousness on my behalf--if He values me my value alters? I am now not the bankrupt debtor who had not enough to pay, I am that debtor and some one else besides. I am a part of Christ. I bring now my poor offerings of duty, for I must still bring them, but I bring them covered with blood, and made worth something by blood. And, therefore, though I was not rich enough to pay what I owed as bare law sat and measured my resources, I can pay the uttermost farthing as soon as Jesus the Saviour adds His own Cross to my inheritance. (H. Christopherson.)The provisions of righteousness and grace Now, in the case of a person devoting himself, or his beast, his house, or his field, unto the Lord, it was obviously a question of capacity or worth; and, hence, there was a certain scale of valuation, according to age. Moses, as the representative of the claims of God, was called upon to estimate, in each case, according to the standard of the sanctuary. If a man undertakes to make a vow he must be tried by the standard of righteousness; and, moreover, in all cases we are called upon to recognise the difference between capacity and title. Moses had a certain standard from which he could not possibly descend. He had a certain rule from which he could not possibly swerve. If any one could come up to that, well; if not, he had to take his place accordingly. What, then, was to be done in reference to the person who was unable to rise to the height of the claims set forth by the representative of Divine righteousness? Hear the consolatory answer (Leviticus 27:8). In other words, if it be a question of man’ s undertaking to meet the claims of righteousness, then he must meet them. But if, on the other hand, a man feels himself wholly unable to meet those claims, he has only to fall back upon grace, which will take him up, just as he is. Moses is the representative of the claims of Divine righteousness. The priest is the exponent of the provisions of Divine grace. The poor man who was unable to stand before Moses fell back into the arms of the priest. Thus it is ever. If we cannot “ dig” we can “ beg” ; and directly we take the place of a beggar it is no longer a question of what we are able to earn, but of what God is pleased to give. “ Grace all the work shall crown, through everlasting days.” How happy it is to be debtors to grace! How happy to take when God is glorified in giving! When man is in question it is infinitely better to dig than to beg; but when God is in question the case is the very reverse. I would just add, that I believe this entire chapter bears, in an especial manner, upon the nation of Israel. It is intimately connected with the two preceding chapters. Israel made “ a singular vow” at the foot of Mount Horeb; but were quite unable to meet the claims of law--they were far “ poorer than Moses’ estimation.” But, blessed be God, they will come in under the rich provisions of Divine grace. (C. H. Mackintosh.)Influence of a singular vow I made a solemn vow before God, that if General Lee were driven back from Pennsylvania, I would crown the result by the declaration of freedom to the slaves. (President Lincoln.)A vow kept I met some time ago a gentleman residing in a retired town in Kent, who told that he was recently confined to his house by indisposition and inclement weather on a wintry Sunday. When the rest of the family were at church he took up George Muller’ s book, in which he describes “ The Lord’ s Dealings” with him. He became so much interested in the author’ s life and labours that he promised his conscience, then and there, that if a certain business transaction he had in hand resulted in a certain amount of success, he would send the philanthropist £100 for his Orphans’ Home. The success was realised, and he was then just on the point of sending off a cheque for the promised amount. (Elihu Burritt.)Brittle vows It is said of Andreas, one of the kings of Hungary, that having engaged himself by promise to go to the holy wars (as they then called them), went with all his forces, and coming to Jerusalem, only bathed himself there, as one that had washed off his promise, and so returned back again without striking One blow. Such is the case with many men at present, their promises, covenants, and agreements with others, though sealed and subscribed, prove too, too often as brittle as the glasses they drink in; no bounds will hold them, they rob the Grecians of their proverb, and own it themselves. For let but the worst of men say they will do this or that, is as much as if they had sworn they would not do it, unless it be when they embark themselves in some unwarrantable actions, and the sun may sooner be thrust out of his sphere than they diverted from their adamantine resolutions. (J. Spencer.)The redemption of a singular vow Incidents in Oriental history often read like parables. Men are moved by strange motives to do strange things; and the student from the west wanders in a maze of fancies and facts that are bewildering indeed. Thus it is that the early portion of a missionary’ s life in an eastern land teems with things that are unreal, and he is surrounded by fellow-men who seem in no true sense his fellows. There is so much that is inexplicable to him in their motives and conduct, that, until he gets a “ clue to the maze,” from a constant study of the religions that dominate their lives, his blunders are many, and sometimes even disastrous to his mission. The following is an instance of what I mean, and as it is recorded as an historical fact, will serve the purpose admirably: “ Abd-al-Muttalib once vowed that if he should be so greatly blessed as to have ten sons, one should certainly be devoted to Allah. In process of time, the number was fulfilled, and the reluctant father gathered his offspring in the Kaaba, and cast lots for the one to be sacrificed. The lot fell upon Abdalla, the beautiful son of his old age. The sacrifical knife was solemnly prepared” ; and, like Abraham, he stood ready for the awful deed. But the lad’ s sisters came to the rescue. They knew that the Arabs offered camels in sacrifice, and in their abounding grief they entreated their father to cast lots between their brother and ten of these valuable creatures. He consented; but, to their sorrow, the lot fell a second time on the favourite boy. The number of beasts was then doubled, and the lot cast again; but still it fell upon the lad. Time after time trial was made, as the sorrowing sisters and the troubled father became more and more desperate in their anxiety to save the dear one. At last one hundred camels had been proffered, and then, to their great joy, the lot fell upon the beasts. Abdalla was saved. God had set his own value upon the devoted boy, and when an equivalent was provided he was free. Arabs value highly the “ ships of the desert” ; for they are so essential to their mode of life. But a human being is more precious than many of them. This was recognised when ten camels were proffered; but until an unprecedented number had been Divinely sanctioned, the true worth of the man was not fully believed in. Thus, all the world over, man has had to learn the value of his fellow by degrees. Many have not learnt the lesson yet, because only man’ s Maker and Redeemer can aright estimate the worth of man, and reveal it to us. This He hath done in the gift of His Only-begotten Son, who took man’ s place that the lot might fall upon Him as of more than equal value with the whole of our race. (Robert Spurgeon.)Philip Henry’ s vow A good man named Philip Henry resolved, when he was young, to give himself to God, and he did it in these words: “ I take God the Father to be my Chief End; I take God the Son to be my King and Saviour; I take God the Holy Ghost to be my Guide and Sanctifier; I take the Bible to be my rule of life; I take all God’ s people to be my friends; and here I give my body and soul to be God’ s--for God to use for ever.” That was Philip Henry’ s resolve, which he wrote out for himself when he was young; and he put at the end of it--“ I make this vow of my own mind freely: God give me grace to keep it.” (C. Bullock.)A vow fulfilled “ I remember that when we arrived at the hotel at White Mountains, the ladies sat down to a cup of tea, but I preferred to take a walk alone. It was a beautiful spot. The sun was just then reclining his head behind Mount Washington, with all that glorious drapery of an American sunset, of which we know nothing in this country. I felt that I should like to be walking with my God on this earth! I said, ‘ What shall I render to my Lord for all His benefits to me?’ I was led further to repeat that question which Paul asked under other circumstances, ‘ Lord, what wilt Thou have me to do?’ The answer came immediately. It was this: ‘ It is true thou canst not bring the many thousands thou hast left in thy native country to see this beautiful scenery; but thou canst create beautiful scenes for them. It is possible on a suitable spot so to arrange art and nature, that they shall be within the walk of every working man in Halifax; that he shall go and take his stroll there after he has done his hard day’ s toil, and be able to get home again without being tired.’“ He pondered the thought, prayed over it, and the next day resolved to carry it into execution. On his return to England he took immediate steps for the fulfilment of his purpose; the design of the proposed park was entrusted to the late Sir Joseph Paxton, and on the 14th of August, 1857, it was publicly opened. It covers twelve and a half acres of ground, and its entire cost was upwards of £30,000. (Memoir of Sir Francis Crossley.) Leviticus 27:25 According to the shekel of the sanctuary.Sanctuary measure demanded in small things The law of the sanctuary is to regulate all. Full weight is sought for, but neither superfluity nor abatement. God loves a perfect balance and a just weight. We do not know whether or not there was a standard measure kept in the sanctuary; but it is very probable. Some, indeed, render the words, “ shekel of holiness,” i.e., a true shekel; still it is every way likely that the other is the true meaning, admitting that this rendering be right. There was probably a standard measure kept in the sanctuary, by which all other weights and measures were regulated. Here would be a type to Israel of the Lord’ s justice. Here, in the sanctuary of Jehovah, they found the source and regulating measure of all dealings in business between man and man, and of all similar dealings between God and man, through His priests. Would not this standard measure be felt to be a type of the Lord’ s original attribute of righteousness? He it is that judges; He it is that fixes what is right and what is wrong; He it is to whom all Israel must come to have thought and action weighed. May not 1 Samuel 2:3 refer to this? Hannah’ s eye had rested on this standard measure, and so she sings, “ By Him actions are weighed.” Who shall stand before this holy God? He perceives what is wanting the moment He has adjusted His balances. He detects the want of faith in Cain at the altar; of true godly zeal in Jehu’ s heart; of love in Ephesus; of life in Sardis; of oil in the five virgins; of the wedding garment in the speechless guest: He judges according to the real weight--not the apparent. He judges “ according as the work has been,” not according as the show has been (1 Corinthians 5:10; Revelation 20:12; Revelation 22:12). (A. A. Bonar.) Leviticus 27:30-33 All the tithes of the land . . . is the Lord’ s. The history of tithes I. The scripture records concerning the law of tithes.1. Antecedent to the Mosaic legislation. The principle of dedicating a tenth to God was recognised in the act of Abraham, who paid tithes of his spoils to Melchizedek in his sacerdotal rather than his sovereign capacity (Genesis 14:20; Hebrews 7:6). Later, in Jacob’ s vow (Genesis 28:22), the dedication of a “ tenth” presupposes a sacred enactment, or’ a custom in existence which fixed that proportion rather than any other proportion, such as a seventh or twelfth. 2. The Mosaic statutes. These given in this section lay claim in God’ s name to the tenth of produce and cattle. An after enactment fixed that these tithes were to be paid to the Levites for their services (Numbers 18:21-24), who were to give a tithe of what they received to the priests (Leviticus 27:26-28). The sacred festivals were later made occasion for a further tithe (Deuteronomy 12:5-6; Deuteronomy 12:11; Deuteronomy 12:17; Deuteronomy 14:22-23); which was allowed to come in money value rather than in kind (Deuteronomy 14:24-26). 3. Hezekiah’ s reformation. This was signalised by the eagerness with which the people came with their tithes (2 Chronicles 31:5-6). 4. After the Captivity. Nehemiah made marked and emphatic arrangements concerning the tithing (Nehemiah 10:37; Nehemiah 12:44). 5. Prophet’ s teachings. Both Amos (4:4) and Malachi (3:10) enforce this as a duty, by severely rebuking the nation for its neglect-as robbing God. 6. In Christ’ s day. Our Lord exposed and denounced the ostentatious punctiliousness of the Pharisees over their tithing (Matthew 23:23). 7. Teaching of the New Testament. The fact of the existence of ministers as a distinct Mass, assumes provision made for their maintenance. The necessity for such provision, and the right on which it is founded, are recognised in such texts as Matthew 10:10; Luke 10:7; Romans 15:27; 1 Corinthians 9:7-14. II. The ecclesiastical development of the demand for tithes.1. The Fathers urged the obligation of tithing on the earliest Christians. The “ Apostolical Canons,” the “ Apostolical Constitutions,” St. Cyprian on “ The Unity of the Church,” and the writings of Ambrose, Chrysostom, Augustine, and other Fathers of both divisions of the early Church, abound with allusions to this as a duty; and the response was made, not in enforced tithing, but by voluntary offerings. 2. The legislation of the first Christian emperors recognised the obligation of maintaining the ministers of Christ. But while they assigned lands and other property to their support, they enacted no general payment of the tenth of the produce of the lands. 3. Ancient Church councils favoured tithings of land and produce, e.g., the Councils of Tours, A.D. 567; the second Council of Macon, A.D. 585; the Council of Rouen, A.D. 650; of Nantes, A.D. 660; of Metz, 756. 4. Its first imperial enactment. Charlemagne (king of the Franks, A.D. 768-814, and Roman Emperor, A.D. 800-814) originated the enactment of tithes as a public law, and by his capitularies formally established the practice over the Roman Empire which his rule swayed. From this start it extended itself over Western Christendom; and it became general for a tenth to be paid to the Church. 5. Introduction of tithes into England. Offa, king of Mercia, is credited with its assertion here, at the close of the eighth century. It spread over other divisions of Saxon England, until Ethelwulf made it a law for the whole English realm. It remained optional with those who were compelled to pay tithes to determine to what Church they should be devoted, until Innocent III. addressed to the Archbishop of Canterbury, A.D. 1200, a decretal requiring tithes to be paid to the clergy of the parish to which payees belonged. About this time also, tithes, which had originally been confined to those called praedial, or the fruits of the earth, was extended to every species of profit and to the wages of every kind of labour. 6. The great and small tithe. The great tithe was made upon the main products of the soil, corn, hay, wood, &c.; the small on the less important growths. To the rector the great tithes of a parish are assigned, and to the vicar the small. 7. Tithes paid “ in kind.” These claim the tenth portion of the product itself (verses 30-33). This is varied by a payment of an annual valuation; or an average taken over seven years; or by a composition, which, in a bulk sum, redeems the land from all future impost, rendering it henceforth “ tithe flee.” (W. H. Jellie.)Tithes I know of two men who started business with this view: “ We will give to God one-tenth of our profits.” The first year the profits were considerable; the tithe was consequently considerable. The next year there was increase in the profits, and, of course, increase in the tithe. In a few years the profits became very, very large indeed, so that the partners said one to another: “ Is not a tenth of this rather too much to give away? Suppose we say we will give a twentieth?” And they gave a twentieth; and the next year the profits had fallen down; the year after they fell down again, and the men said to one another, as Christians should say in such a case, “ Have not we broken our vow? Have we not robbed God?” And in no spirit of selfish calculation, but with humility of soul, self-reproach and bitter contrition they went back to God and told Him how the matter stood, prayed His forgiveness, renewed their vow, and God opened the windows of heaven and gave back to them all the old prosperity. (Joseph Parker, D. D.)Giving to God What Abraham gave to Melchizedek, and Jacob vowed at Bethel, has ever appeared most natural for men to set aside for the Lord regularly--the tenth of all. Among the Israelites, there were several kinds of tithe, and yet all cheerfully paid; the tenth for the Lord, paid to the Levites (Numbers 18:21), and the next tenth, consecrated and feasted on at Jerusalem, or given away to the poor (Deuteronomy 12:6; Deuteronomy 28:29). Seed or fruit might be redeemed; and there might be good reasons for a man wishing to redeem this part of the tithe. He might require to sow his field, and be in need of the seed of dates or pomegranates to replenish his orchard. Therefore permission is given to redeem these, though still with the addition of a fifth, in order to show that the Lord is jealous, and marks anything that might be a retraction, on the man’ s part, of what was due to the Lord. He may redeem this tithe, but it is done cum nota As to the tithe of herd and flock, this is not allowed. Whatever passes under the rod, good or bad, is tithed and taken, inalienably. The Lord does not seek a good animal, where the rod, in numbering, lighted on a bad as the tenth passed by; neither does He admit of the substitution of an inferior animal, if the rod has lighted on the best in the whole flock. He seeks just what is His due, teaching us strict and holy disregard of bye-ends and selfish interests. And thus this book--this Gospel of the Old Testament--ends with stating God’ s claims on us, and His expectation of our service and willing devotedness. As the first believers at Pentecost, rejoicing in pardon and the love of God, counted nothing dear to them, nor said that aught they possessed was their own, so ought we to live. We must sit loose from earth; and true love to our Redeemer will set us loose. This giving up of our possessions at God’ s call, teaches us to live a pilgrim life, and that is an Abrahamic life--nay, it is the life of faith in opposition to sight. The whole of this concluding chapter has been leading us to the idea of giving to the Lord all we have. It has been making us familiar with the idea, and by example inculcating the practice of like devotedness. God should be all in all to us; he is “ God all-sufficient.” Let us part even with common, lawful comforts, and try if He alone be not better than all. Like the child with the stalk of grapes, who picked one grape after another from the cluster, and held it out to her father, till, as affection waxed warm and self faded, she gaily flung the whole into her father’ s bosom, and smiled in his face with triumphant delight; so let us do, until, loosening from every comfort, and independent of the help of broken cisterns, we can say, “ I am not my own! Whom have I in heaven but Thee? and there is none upon earth whom I desire besides. Thou art to me, as Thou wert to David at the gates of death, ‘ All my salvation and all my desire.’” After so much love on God’ s part to us, displayed in rich variety of type and shadow, shall we count any sacrifice hard? (A. A. Bonar.)Are tithes binding on Christians In attempting to settle for ourselves this question, it is to be observed, in order to clear thinking on this subject, that in the law of tithe as here declared there are two elements--the one moral, the other legal--which should be carefully distinguished. First and fundamental is the principle that it is our duty to set apart to God a certain fixed proportion of our income. The other and--technically speaking--positive element in the law is that which declares that the proportion to be given to the Lord is precisely one-tenth. Now, of these two, the first principle is distinctly recognised and reaffirmed in the New Testament, as of continued validity in this dispensation; while, on the other hand, as to the precise proportion of our income to be thus set apart for the Lord, the New Testament writers are everywhere silent. As regards the first principle, St. Paul, writing to the Corinthians, orders that “ on the first day of the week” --the day of the primitive Christian worship--“ every one” shall “ lay by him in store as God hath prospered him.” He adds that he had given the same command also to the churches of Galatia (1 Corinthians 16:1-2). This most clearly gives apostolic sanction to the fundamental principle of the tithe, namely, that a definite portion of our income should be set apart for God. While, on the other hand, neither in this connection, where a mention of the law of the tithe might naturally have been expected, if it had been still binding as to the letter, nor in any other place does either St. Paul or any other New Testament writer intimate that the Levitical law, requiring the precise proportion of a tenth, was still in force--a fact which is the more noteworthy that so much is said of the duty of Christian benevolence. To this general statement with regard to the testimony of the New Testament on this subject, the words of our Lord to the Pharisees (Matthew 23:23), regarding their tithing of “ mint and anise and cummin” --“ these ye ought to have done” --cannot be taken as an exception, or as proving that the law is binding for this dispensation; for the simple reason that the present dispensation had not at that time yet begun, and those to whom He spoke were still under the Levitical law, the authority of which He there reaffirms. From these facts we conclude that the law of these verses, in so far as it requires the setting apart to God of a certain definite proportion of our income, is doubtless of continued and lasting obligation; but that, in so far as it requires from all alike the exact proportion of one-tenth, it is binding on the conscience no longer. Nor is it difficult to see why the New Testament should not lay down this or any other precise proportion of giving to income as a universal law. It is only according to the characteristic usage of the New Testament law to leave to the individual conscience very much regarding the details of worship and conduct, which under the Levitical law was regulated by specific rules: which St. Paul explains (Galatians 4:1-5) by reference to the fact that the earlier method was intended for and adapted to a lower and more immature stage of religious development; even as a child, during his minority, is kept under guardians and stewards, from whose authority, when he becomes of age, he is free. But, still further, it seems to be forgotten by those who argue for the present and permanent obligation of this law, that it was here for the first time formally appointed by God as a binding law, in connection with a certain Divinely instituted system of theocratic government, which, if carried out, would effectively prevent excessive accumulations of wealth in the hands of individuals, and thus secure for the Israelites, in a degree the world has never seen, an equal distribution of property. In such a system it is evident that it would be possible to exact a certain fixed and definite proportion of income for sacred purposes, with the certainty that the requirement would work with perfect justice and fairness to all. But with us social and economic conditions are so very different, wealth is so very unequally distributed, that no such law as that of the tithe could be made to work otherwise than unequally and unfairly. To the very poor it must often be a heavy burden; to the very rich, a proportion so small as to be a practical exemption. While, for the former, the law, if insisted on, would sometimes require a poor man to take bread out of the mouth of wife and children, it would still leave the millionaire with thousands to spend on needless luxuries. The latter might often more easily give nine-tenths of his income than the former could give one-twentieth. It is thus no surprising thing that the inspired men who laid the foundations of the New Testament Church did not reaffirm the law of the tithe as to the latter. And yet, on the other hand, let us not forget that the law of the tithe, as regards the moral element of the law, is still in force. It forbids the Christian to leave, as so often, the amount he will give for the Lord’ s work, to impulse and caprice. Statedly and conscientiously he is to “ lay by him in store as the Lord hath prospered him.” If any ask how much should the proportion be, one might say that by fair inference the tenth might safely be taken as an average minimum of giving, counting rich and poor together (see 2 Corinthians 8:7-9). (S. H. Kellogg, D. D.) Leviticus 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 (Hebrews 4:2). And upon the whole matter we may see cause to bless God that we are not come to Mount Sinai (Hebrews 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 (Romans 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 (Hebrews 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Acts 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.)