WJSIM 
 
MAY 5 1900 
 
 D.vis,en.X>S | IS 
 Section x .P. ^'ZZ 
 No, .^ 
 
Digitized by the Internet Archive 
 
 in 2008 with funding from 
 
 Microsoft Corporation 
 
 http://www.archive.org/details/preacherscomment1885harv 
 
THE PREACHER'S COMMENTARY 
 
 BOOK OP LEVITICUS. 
 
THE 
 
 § water's Cflmfkte SuraiWiral 
 COMMENTARY 
 
 ON THE 
 
 OLD TESTAMENT 
 
 {ON AN ORIGINAL PLAN), 
 
 f*Pk initial an& JlrjiIitttatoqi| Tfai0$, &t., k\. 
 
 VARIOUS AUTHORS. 
 
 Sonilon : 
 
 RICHARD D. DICKINSON, 89, FARRINGDON STREET. 
 
 1885. 
 
THE 
 
 PREACHER'S COMMENTARY 
 
 ON THE BOOK OF 
 
 Leviticus: 
 
 CONTAINING 
 
 SUGGESTIVE READINGS: Being comments on each chapter, 
 
 Didactic and Experimental. 
 HOMILETICS: Consisting of three hundred and fifty Breviates and 
 
 Outlines on Sections, Topics, or Verses of each chapter. 
 ILLUSTRATIONS: Furnishing apt incident or quotation on the 
 
 Homiletic Themes. 
 
 BY THE 
 
 rev. w. Harvey jellie, 
 
 Author of " The Preacher's Commentary on Jeremiah," etc. 
 Assisted in the Homiletics by 
 
 Rev. Frederick W. Brown. 
 
 Jfonbnn : 
 RICHARD D. DICKINSON, 89, FARRINGDON STREET. 
 
 1885. 
 
LONDON : 
 
 smyth's holborn steam tress, holborn buildings, 
 holborn bars, e.c. 
 
PREFACE. 
 
 Having regard to the Commentaries on Leviticus already in existence, ponderous 
 with erudition and criticism, claiming also to be literary and exegetical, this 
 " Homiletical Commentary " has deliberately shunned the profundities of 
 scholarship, and works along practical and experimental lines. From first to last, 
 distinctive in this intent, it has quietly kept to its homiletical aim. Perhaps it 
 may be found, on that very account, none the less serviceable as a help towards 
 pulpit preparations. In its Readings, Homilies, and Outlines it seeks throughout 
 to be suggestive and didactic, searching amid Hebrew ordinances for universal 
 obligations, and gospel teachings in the sacrifices and rites of the Wilderness. 
 
 To read the book of Leviticus in its rich significance, the Tabernacle Revela- 
 tions must be pondered in connexion with the " Word made flesh who tabernacled 
 among us " ; its Altar Sacrifices be read in the light which radiates from the 
 sacred Cross : its Priestly offices and sanctions be viewed as foreshadowing the 
 Christian's privileges and ministries ; and its Moral Enactments be regarded as 
 affirming those virtues essential through every age in man's relation to man. 
 The Levitical ceremonies and ritual are picturesque delineations of the doctrines 
 and duties of Christianity. 
 
 A cursory survey of this book of the Decalogue might dispose preachers to 
 conclude that it contains few themes suited to present day needs ; this error may 
 explain why sermons on texts in Leviticus are so strangely rare. Closer acquaint- 
 ance with its contents, and the appliance of a steady interpretative faculty to its 
 symbols, will reveal that scarcely a Doctrine of Grace is lacking in those sanc- 
 tuary ceremonies, whilst a wealth of Ethical Instruction dwells in the regulations 
 of the Israelitish Camp. 
 
 The endeavour to force a homily from any and every text has been honourably 
 abandoned. Whatever verses or themes presented a natural basis for homiletic 
 effort, there an outline or breviate has been furnished. If this Commentary 
 were compacted of homiletics which no preacher could use and no congregation 
 would hear, it would merit the rebuke — " To what purpose is this waste 1 " The 
 age is greatly too earnest to greet or value mere dexterous products which can 
 serve no pi*actical end. 
 
 Each chapter opens with Suggestive Eeadings, which it is hoped will afford 
 
guidance to suitable expository comments in the services of the Sanctuary. 
 They are, therefore, not critical and analytical, but didactic and experimental. 
 
 The Commentary contains three hundred and forty-nine Homilies and Out- 
 lines : of these, 35 have been condensed from printed sermons, a further 35 are 
 homilies constructed from books on Leviticus which are not homiletical ; the 
 remaining 247 are original contributions for this book. Those prepared by our 
 co-labourer, the Rev. Frederick W. Brown, are subscribed with his initials. Where 
 no name or initials appear, the reader may justly ascribe the homily to our own 
 pen : this applies also to all the Suggestive Readings, as well as to the Illustrative 
 Addenda. And in those instances, where a name is undersigned to a homily or 
 outline, one of two processes must be credited to our account. Either the homily 
 is a creation based upon some note-book on Leviticus, in which the author's 
 ideas and words are given as nearly as practicable, with addition of our own to 
 complete the homily • or it is a condensation of some published sermon on a 
 text in Leviticus, which it has been our personal task to prepare for the pages of 
 this Commentary. 
 
 Among the books specially suggestive of these homilies may be mentioned, 
 " Jukes on the Offerings "; " Thoughts on Leviticus," by B. W. Newton ; " Notes 
 on Leviticus," by C. H. M. ; " Christ is All," by Dean Law ; "The Doctrine of 
 Sacrifice," by Maurice; "The Levitical Priests," by Curtiss ; and Atwater's 
 " The sacred Tabernacle of the Hebrews." 
 
 By summarizing or reconstructing sermons it has been possible to enrich this 
 Commentary with the quickening thoughts of such preachers as Edward T. 
 Atwood, A. Coquerel, Albert. H. Currier, A. E. Dunning, James Fleming, D.D., 
 H. M. Grant, D.D., D. C. Hughes, M.A., G. R. Leavitt, David 0. Mears, C. H. 
 Spurgeon, W. Stephenson, Samuel Thodey, Lewis 0. Thompson, W. Wayland, 
 J no. Wesley, and others. 
 
 The Illustrative Addenda to each chapter will afford choice quotation or apt 
 incident with which to enforce a truth. 
 
 Three Indices, with exact and detailed classifications of topics, analysis, and 
 illustrations are supplied, by which access to the contents of this volume for 
 every purpose is rendered simple and direct. 
 
 To the generous appreciation with which the larger and more laborious 
 Homiletical Commentary on Jeremiah was received, we venture to commend this 
 companion volume, with this testimony— that no joy so deep and true comes to 
 any worker for Christ as that of knowing his labours are found helpful to 
 others amid the stress of their public toils, and that the Word of God is opening 
 its stores of truth more freely to students in consequence of his honest, though 
 hu mble, endeavours to serve them in the Diviue Master's name. 
 
 Canterbury, January 1885. 
 
 W. Harvky-Jellie. 
 
A 
 
 HOMILETIC COMMENTARY 
 
 ON THE BOOK OP 
 
 LEVITICUS. 
 
 INTRODUCTORY NOTES. 
 
 i. Concerning the book itself. Because it is occupied mainly with directions 
 respecting the offerings and services of the sons of Levi, it is called the Book 
 of Leviticus. Under the very shadow of Mount Sinai Jehovah gave these 
 ecclesiastical enactments for Israel. The entire contents of the book are included 
 within the brief term of about one month, viz., from the erection of the Tabernacle 
 to the numbering of the people. The historical occurrences which it narrates 
 are few; the consecration of the priesthood (chaps, viii., ix.), God's destruction 
 of Nadab and Abihu for profanation (chap, ix.), and the magistrate's punish- 
 ment of Shelomith's son for blasphemy (chap. xxiv.). Evidence the most valid 
 connects Moses with the authorship of Leviticus, who most probably wrote these 
 divinely given regulations during the fifty days preceding the starting of the 
 Israelites from their encampment near Sinai upon their wilderness journeyings. 
 
 ii. Its natural position in the Pentateuch. Exodus closes with the record 
 of the Tabernacle being completed ; the shrine was ready for the worship of 
 God. Leviticus follows with directions for that worship ; gives Divine regula- 
 tions for sacrifices and services, whereby man might acceptably and appropriately 
 "come before the Lord." The sacred house being reared, now ensue the orders 
 of that house. God Himself designed the holy fabric ; He also prescribes the 
 ordinances for approaching Him therein. 
 
 iii. A general summary of its contents. Minute institutions and regula- 
 tions are given concerning the altar sacrifices in chaps, i. to vii., the consecration 
 and conduct of the priesthood in chaps, viii. to x. ; enactments respecting the 
 purification of uncleanness — in chap. xi. of animals, and chaps, xii. to xv. of men ; 
 the Day of Atonement, ordained to propitiate for all omissions and faultiness in 
 sacrifice during the year, is appointed in chap. xvi.. and varied statutes are 
 prescribed relating to the rectitude of the people among themselves (chaps, xvii. to 
 xx.), the purity of the priesthood in their ministrations (chaps, xxi., xxii.), the 
 hallowed observance of the sacred festivals (chaps, xxiii., xxiv.), supplemented 
 with directions concerning the land, vows, etc. (chaps, xxv. to xxvii.). 
 
 iv. The spiritual significance of its sacrifices and ceremonies. Jehovah 
 had erected His sanctuary in Israel's midst ; His people must now understand 
 and observe the solemn sanctities essential to access and fellowship with Him. A 
 place for worship, and arrangements for altar sacrifices, were matters of inferior 
 
 B 
 
2 H0M1LETIC COMMENTARY ON [chap. i. 1—17. 
 
 importance to the spiritual condition of those who should come before the Lord. 
 Hence the sacrificial enactments of Leviticus show how acceptance with God 
 and ceremonial purification should be sought by Israel. But additional to that 
 immediate purpose of these Levitical arrangements, the appointed offerings 
 presented on that altar were all made typical and suggestive of the Sacrifice of 
 the Cross, and the sacred festivals ordained for the Tabernacle indicated the 
 gracious ordinances of the future Gospel age. Thus, in its altar types and 
 symbolic ceremonies, Leviticus prefigures the efficacy of the Redeemer's substi- 
 tutionary death, and the spiritual privileges which should be enjoyed in the 
 Christian Church. 
 
 CHAPTER I. 
 
 %\t f attr ai % §itrnt Sacrifices, 
 
 SUGGESTIVE READINGS. 
 
 V. 1. — Lord called . . and spake. From within the Tabernacle : God's 
 first habitation among men. Never before had He " dwelt with men on the 
 earth"; He speaks now for the first time from His holy tent in Israel's midst. It 
 foreshadowed the " Word tabernacling among us" (John i. 14). "The Lord 
 called " is a phrase specially used when important communications were to follow ; 
 as from the burning bush (Ex. iii. 4), and from Sinai's heights (xix. 3-20). The 
 law of commandments was given to Moses amid flames and thunder, as being con- 
 demnatory of man's sin. Now, the law of sacrifice is given in gracious communi- 
 cation through Moses, as revealing God's plan of mercy. For us, in these Chris- 
 tian times, the gentler teachings of the Mount of Beatitudes form our law of duty 
 and of life. 
 
 V. 2.— If any man of you bring. God assumes— 
 
 (1) That men would seek Him; would draw near to Him in the sacred tent, 
 wherein He had come so near to men. If so, surely more readily and gratefully 
 we should seek Him in Jesus. " God was in Christ," etc. (2 Cor. v. 19). (2) That 
 men will seek Him, bringing oferings; some presentation as a token of homage 
 and gratitude for His gifts to them ; or some propitiation, as a lament over their 
 sin and an appeal to His mercy. God still looks for offerings as we " come before 
 His presence "; what shall we render 1 what worthiest presentation can we take % 
 
 V. 3. — A burnt sacrifice. This expressed the offerer's surrender of himself 
 unto God as " a living sacrifice " (Rom. xii. 1). The victim must have no blemish, 
 must be the choicest product of his pastures ; for God asks, and will only receive, 
 our 5e.<tf (Mai. i. 14). It must be offered "of his own voluntary xuill" or rather 
 "for his own acceptance," expressing his great concern to win God's gracious 
 regard ; and indeed, we ought to concern ourselves supremely for this ; " in Thy 
 favour is life." And he must offer it " at the door of the tabernacle" as being 
 unworthy to enter. With humility and reverence, and a lowly sense of demerit, 
 we should venture near God. 
 
 (a) Christ is herein typified ; our Sacrifice " without blemish," offered for 
 
 man's " acceptance," ere He "entered the holy place" (Heb. ix. 12-24). 
 
 (b) The Christian is prefigured ; " yielding himself alive unto God," <k holy 
 
chap. I. 1—17.] THE BOOK OF LEVITICUS. 3 
 
 and acceptable," ere he is admitted into covenant privileges within the 
 Church now, and finally into God's presence in heaven. 
 
 V. 4. — Put his hand upon the head. An act of transfer : threefold ; 
 signifying transference of his right of possession in the victim, his sense 
 of sin to the victim, and his substitution for suffering of the victim. Thus the 
 Christian gives up all rights of self-possession (" Ye are not your own") : thus 
 also the sinner lays all his sin, and the believer all his hope, on Christ his 
 sacrifice and substitute. It must be the individual's own act, none can do it for 
 another; every one must himself lay "his hand "on Christ. 
 
 V. 5. — He shall kill the bullock. Thereby he identified himself with the 
 victim designated to die, and thereby claimed the " atonement " effected by its 
 sacrificial substitution. To be saved we must also be identified with Christ in 
 His death, and thereby inherit His atonement. " The priest shall bring the 
 blood," not the offerer ; for the priestly offices of Christ are essential ; man must 
 let Jesus do all the work of propitiation. " Sprinkle the blood round about 
 upon the altar " ; attesting thereby that life had been given up in sacrificial 
 suffering unto God. Christ's death is the sinner's death, and "the blood of 
 sprinkling" testifies that "He made His soul an offering for sin." Diffused 
 " round about upon the altar," the blood is the memorial of an accomplished 
 atonement, the seal of an accepted sacrifice. 
 
 Vv. 6-9. — Fire upon the altar ... an offering made by fire. Once lighted, 
 that fire was never more to go out (ch. vi. 13). Yet every part of the victim 
 must be "washed" faultlessly clean before being placed on the altar : only the 
 absolutely clean can be acceptable to God. And then the entire victim, every 
 part thereof, must ascend in sacrificial fire unto God. Thus (1) Christ our 
 atonement-offering must Himself be " holy, harmless, undefiied "; and must 
 also be completely sacrificed for man's sin. And (2) Christian life must like- 
 wise be both thoroughly sanctified and wholly devoted unto God. " Therefore 
 glorify God in your body, aud in your spirit, which are God's " (1 Cor. vi. 20). 
 
 A sweet savour unto the Lord. The very virtue and essence of the offering 
 ascended by fire from the altar on earth to God in heaven. Duly offered by fire, 
 the sacrifice was " a sweet savour " to the Lord. Christ's sacrifice was : " He 
 gave Himself for us an offering and a sacrifice to God for a sweet smelling savour " 
 (Eph. v. 2). Christian self-consecration is : " For we are unto God a sweet 
 savour of Christ" (2 Cor. ii. 15). Christian life perpetuates on earth and yields 
 continually to heaven the incense of a pure offering, " an odour of a sweet smell, 
 a sacrifice acceptable, well-pleasing to God " (Phil. iv. 18). 
 
 Vv. 10-13.— A burnt sacrifice of the flocks. Only the wealthier offerers 
 could bring the costlier sacrifice " of the herd " (v. 3). God equally provides for 
 the less opulent among the people ; gives directions for their sacrifices just as 
 specific, denoting that He valued their presentation as much as the costlier 
 offering. Our straitened lot does not release us from God's claims, neither is 
 our humbler gift depreciated by God. But He requires entirety in all our 
 sacrifices, that we devote to Him our utmost, our all. " Bring it all and burn it 
 upon the altar." 
 
 Vv. 14-17 — A burnt sacrifice of fowls. Thus God, with minute care, 
 arranges for the poorest, that none may feel God's requirements too heavy for 
 them to meet, or deem their poverty a disqualification for approaching Him 
 acceptably. In this instance, however, the priest was to bring the bird to the altar 
 and slay it (v. 15), thereby giving peculiar importance to the poor man's offering 
 as worthy special attention; for God has always put honour on the sacrifices 
 of the poor, as our Lord did on the widow's mite. Yet insignificant as was the 
 offering of the poor, it must as fully denote entire self-devotion to God. He prizes 
 the love which shows itself in our casting in " all our living " (Mark xii. 44). 
 
HOMILETW COMMENTARY ON 
 
 INTRODUCTORY HOMILIES. 
 (A). The Levitical Ritual. 
 
 That Moses was the author of this Book is acknowledged by most competent 
 scholars. The events of the Book cover only about a month of time, i.e., from 
 the erection of the tabernacle to the numbering of the people, and they relate to 
 the establishment of sacrificial worship among the Hebrews in the wilderness of 
 Sinai. 
 
 /. Although the words of Leviticus were written by Moses, they were dictated by 
 the Lord. 
 
 The first verse of the Book decides this point, Moses records the utterances 
 that proceeded from the tabernacle. So far then as Leviticus is concerned, we 
 have the thoughts of God in the words of God, and, as such, they deserve our 
 reverent attention, as indicating Jehovah's desire for our acceptable approach to 
 Him. 
 
 Note that (1) the pure ethical teaching of the Levitical ritual coidd not have been 
 invented by a people so perverse and prone to corruption as Israel/ (2) and they 
 would not voluntarily have put themselves under such restrictions if they could. 
 The revelation of God to Israel, through His servant Moses, was the outcome of 
 the Divine disposition to communicate to and commune with man, of His deep 
 concern for human holiness and happiness ; this the basis and spring of all 
 revelation and blessing to our race. [See Illustrative Addenda, p. 18, Revelation.'] 
 
 II. Although the rites of Leviticus have been superseded, its moral teaching has 
 not been abrogated. 
 
 If read in connection with the Epistle to Hebrews (which is its best commen- 
 tary) lessons upon Christian work, worship, witnessing may be gathered. Christ 
 came not to destroy the law, but to give it a fuller and deeper significance, to 
 exemplify and enforce the principles therein taught. The perfect ethics of the 
 Gospel have their germs and roots in the law, both enjoin holiness to the Lord. 
 
 III. Althotighthe sacrifices of Leviticus have been discontinued, the one offering of 
 Christ abideth for ever. 
 
 We need no material altar or sacrifice ; and, therefore, no human priest. 
 Christ finished His atoning work upon the Cross — appears now as " Lamb in the 
 midst of the throne," showing that while He was once a victim ("Lamb") He is 
 now a victor (" throne "). The law is our schoolmaster to lead us to Christ. 
 Except read in light of the New Testament, Leviticus becomes a form without 
 power, shadow without substance. With joy we may draw water out of these 
 wells of salvation. In its typical rites we may apprehend Him who hath obtained 
 eternal redemption for us. — Rev. F. W. Brown. 
 
 (B). Communion with God by a Redeemed People through Altar 
 Offerings. 
 
 The Exodus sacrifices, those offered by the children ol Israel while in Egypt, 
 i.e., the paschal lamb and unleavened bread, had reference and significance wholly 
 to their redemption : deliverance from death and bondage. The Levitical 
 sacrifices were those of a saved people, and were appointed for their acceptable 
 approaches to God their Saviour. Instead, therefore, of seeing Christ as redeem- 
 ing us, we see Him in His work for those already redeemed ; bringing them 
 into fellowship with God and restoring them when they fail or fall. To hold 
 communion with God they need Christ both as Offering and Mediator, Sacrifice 
 
THE BOOR OF LEVITICUS. 
 
 and Priest ; thus He appears in the tabernacle services. Gathering all the 
 tabernacle offerings into one view, remark that : 
 
 I. Altar offerings and tabernacle ministries all reach their completion in 
 Christ. 
 
 He is the Burnt Offering, Meat Offering, Peace Offering, Sin Offering, Trespass 
 Offering for His people. " When He said, sacrifice and offering and burnt 
 offering and offering for sin Thou wouldst not, neither hadst pleasure therein, 
 which are offered by the law ; then said He, Lo I come to do Thy will, God. 
 He taketh away the first, that He may establish the second " (Heb. x. 8, 9). 
 By the one oblation of Himself He has stood in all those relations ; relations 
 precious to God, needful to His Church. 
 
 1 . In each offering three distinct objects are present : the offering, the priest, the 
 offerer. Christ is each of and all these. So manifold are the relations in which 
 Christ has stood for man and to man that all types are required to represent 
 His fulness. First He comes as Offerer ; but we cannot see the Offerer without 
 the offering; and the Offerer is Himself the Offering; and He who is both 
 Offerer and Offering is also the Priest. (1) As offerer, we see Him our Sub- 
 stitute, " fulfilling all righteousness." (2) As priest, we see Him our Mediator, 
 ministering between God and Israel. (3) As offering, He is seen the Innocent 
 Victim, a sweet savour to God, yet bearing the sin and dying for it. (1) 
 The offerer sets forth Christ in His Person ; who became man to meet God's 
 requirements. (2) The offering presents Him in His character and work, as the 
 victim by which atonement was ratified. (3) The priest shows Him in His 
 official relation as the appointed intercessor. 
 
 2. The difference in the several offerings asks notice ; the Burnt, the Meat, the 
 Peace offerings, etc. They represent different aspects of Christ's offering. [For 
 their different meaning compare Homilies on each.] 
 
 3. The offerer himself also reflects Christ in His diverse aspects. The faithful 
 Israelite stands, in one instance, as a sinless offerer, presenting a "sweet 
 smelling savour" for acceptance with God, not propitiating for sin; in another 
 as a convicted sinner, offering an expiatory sacrifice which bears the pain and 
 penalty of his transgressions. 
 
 The offering of Christ was but one, and but once offered ; but as Christ's 
 fulness and relations are so manifold, all aspects are needful to represent Him in 
 those manifold relations and His various work for us. 
 
 4. The different grades in the various offerings is equally significant; the 
 bullock, the lamb, the dove. And these denote the different estimates and appre- 
 hensions formed of Christ by His people. Christ's work is so complete that each 
 aspect may be differently apprehended according to the measure of light in the 
 believer. 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 
 toothers He is as the passive Lamb silent and submissive in affliction ; and to 
 athers 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, 
 &c. But they all provide a basis for access to and acceptance with God. 
 
C UOMILETIC COMMENTARY ON [chap. i. 1—9. 
 
 How thoroughly all these qualities unite in the one offering of Jesus is 
 manifest ; so that we, redeemed by Him, come before God with His merits and 
 graces, and are accepted in Him. " Therefore, being justified by faith, we have 
 peace with God, through our Lord Jesus Christ, by whom also we have access by 
 faith into this grace wherein we stand .... and not only so, but we also joy in 
 God through our Lord Jesus Christ, by whom we have now received the atone- 
 ment " (Rom. v. 1, 2, 11). 
 
 2. Christ's work as connected with the communion of His people, must be viewed 
 under manifold representations. The Offering first : for His one oblation 
 
 " Provides for those who come to God 
 An all-prevailing plea." 
 
 Yet how few believers enter earnestly into the mauifold aspects and aims of 
 Christ's one offering represented in the various victims and the arrangements 
 for their sacrifice. They read of Him as the Sin Offering, the Burnt Offering, 
 &c, but no corresponding thought is suggested to them by this distinction. 
 It is enough for them that the blood of the Paschal Lamb has been sprinkled on 
 i heir door post and they are saved : they inquire not more concerning Him. 
 But they who would know the joy of communion must go from strength to 
 strength in the knowledge of the grace and work of Jesus. Have they known 
 Him as the Paschal Lamb? They will then seek to know Him as the offering 
 within the Tabernacle. Have they learnt Him in His different relations as 
 offering 1 They will then seek to know Him in His Offices as Priest : His 
 ministrations for us within the Holy Place : His grace and acceptableness as our 
 Mediator at the altar : His free entrance on our behalf into the presence of God. 
 Thus, redemption being known, the Levitical sacrifices relate to the access of 
 a chosen people to God : and show Christ as He is discerned by one who already 
 knows the certainty of redemption; Christ the Priest, the Offerer, the 
 Offering : Christ as meeting all that a sinner saved needs in approaching to God : 
 Christ for the believer, and all that Christ is to the believer as keeping up his 
 daily communion with God, meeting his needs in his access to Jehovah. — 
 Homiletically arranged by Editor from " Jukes on the Offerings" 
 
 SECTIONAL HOMILIES. 
 'Topic. — Worship by Sacrifice (Vv. 1-9). 
 
 A r reat change had now occurred in the conditions of worship. God had 
 hitherto declared His will amid terrible manifestations. The people had stood 
 afar off in fear. Only through Moses, as a daysman betwixt them, had God 
 spoken to men, or men approached Him. Now the Lord had commanded, 
 "Build Me a tabernacle that I may dwell among them" (Ex. xxv. 8). Within 
 their camp was a smoking altar, whose incense was a voiceless but constant 
 prayer ; and a Holy of Holies, in whose mysterious recesses dwelt the unseen 
 Jehovah. To Him all the people were to approach, presenting their sacrificial 
 offerings to Him for propitiation and consecration. 
 
 I. Acceptable worship must be in accordance with Divine direction. 
 
 1. Many approach God with the feeling that He is glad to have the attention 
 of men, and will welcome them under any circumstances. But He has made con- 
 ditions for acceptable worship. It must be with 
 
 (or) An obedient spirit. " Not every one that saith, Lord, Lord, etc., but 
 he that doeth the will of My Father." 
 
 (b) A reverent spirit. " Put thy shoes from off thy feet." 
 
 (c) Faith. " He that cometh to God must believe," etc. 
 
Chap, i. 1—9.] THE BOOK OF LEVITICUS. 7 
 
 The people who had been so awestricken by the voice from the Mount that 
 " they entreated that the word should not be spoken to them any more " would 
 not -venture to approach Jehovah unless called, nor in any way than the 
 appointed. God has a right to prescribe the methods by which He shall be 
 worshipped, and it is a proof of His mercy that He entered into minute details. 
 
 2. In any way that God commands, worship is a priceless privilege. 
 
 Here He appoints approach through sacrifices. Origin of sacrifice seems to 
 have been man's feeling of sin and need, and conviction of obligation to God. 
 First recorded sacrifice is Abel's offering. From that time sacrifice became a 
 common method of worship. God took this method of expressing religious 
 feelings and thoughts, and taught the people to use it in approaching Him, but 
 in elevated and refined forms. It was figurative and symbolic. 
 
 3. God's appointed way for the approach of men to Him has always been by 
 sacrifice. The object of sacrifice was to awaken and maintain reverence for God, 
 and express men's feelings towards Him. Not now by the blood of bulls and 
 goats, but the blood of Christ is the sacrifice by which we come to God. " He 
 taketh away the first that He may establish the second." But except through 
 sacrifice no man may draw near. True religion is a revealed way of approach 
 to God. 
 
 II. Sacrificial worship was ordained as expressive op the worshipper'? 
 
 VOLUNTARY AND ENTIRE DEDICATION TO GOD. 
 
 The burnt offering was the oldest symbol by which was sought communion 
 with God. Its Hebrew name means " an ascending." They declared by it 
 
 (a) Their aspiration after Him; (b) Their desire to do His will; (c) Their 
 self-surrender to Him. 
 
 It was this devotion of soul which made the offering a " sweet savour unto 
 Him." Therefore the worshipper took prominent part in the act of sacrifice. Laid 
 his hand on the victim to make it his representative. Then slew it. Priest 
 dashed its blood against the altar, then cut it up and burned it. Blood signified 
 the life, that by which life is supported. The word used for " blood" in earliest 
 Old Testament times was " soul." Blood was " holy " ; never to be taken as 
 food ; was symbol of the immaterial and immortal. It meant, when dashed 
 against the altar, that the real inward life must be devoted entirely to God ; that 
 the sacrificer offered himself, soul and body, in submission to God's will. 
 
 III. Symbolic worship by sacrifice finds its full elucidation in christian 
 worship. 
 
 1. The burnt offering suggests the holiness of God. All Jewish sacrifices express 
 the feeling from which a religious life flows as its source, the sense of sin and of 
 the divine holiness. That ritual is pervaded with this recognition of holiness. 
 The tabernacle, vessels, garments, the priests who minister and the people who 
 worship, all must be holy. But in the burnt offering this was concentrated. 
 Infinite holiness claims the life of men. Mounting upwards towards God by self- 
 sacrifice ; that is His will. That is the central idea of Christian living — " present 
 your bodies a living sacrifice, holy," etc. 
 
 2. The burnt offering suggests the spirit of acceptable Christian loorship. It 
 must be pure; and we are not pure. It is sacrilege to offer a polluted object in 
 sacrifice to a holy God. New purposes, good resolutions, good acts, do not fit 
 one already stained by sin to offer himself as an acceptable sacrifice. The burnt 
 offering was always preceded by a sin offering. And "Christ has offered Himself 
 a sacrifice for sins for ever "; we may therefore offer ourselves as living sacrifices, 
 acceptable to God. 
 
 3. The burnt offering suggests the character of the acceptable Christian wor- 
 shipper. He is indebted to Christ for access to the throne of grace ; he knows 
 that all his hope is in the sacrifice of Jesus. His only return, therefore, is the 
 offering of himself as the sign and expression of the love of his heart. This 
 
8 HOMILETIC COMMENTARY ON [chap. i. 9, 13, 17. 
 
 offering of ourselves is (a) a whole self-sacrifice ; (b) a continual sacrifice — breathing 
 life out in voluntary consecration. Such a breathing forth of self to Christ re- 
 quires a constant kindling of spirit in love and devotion ; a strong faith, and a 
 habit of regarding one's self, in all relations, as created to live for His glory. 
 All the solemnity of the temple, all the significance of its worship, and all the 
 glory of the Divine presence in it, are realised in every consecrated life. 
 
 " For man the living temple is : — 
 The mercy-seat and cherubim 
 And all the holy mysteries, 
 He bears with him." — Rev. Albert E. Dunning. 
 
 Topic: A Sweet Savour for Acceptance (Vv. 9, 13, 17). 
 
 Thrice reiterated : "It is a burnt sacrifice, an offering made by fire, of a sweet 
 savour unto the Lord." 
 
 Notable differences between the burnt offerings and the sin offerings : Burnt 
 offerings were (a) sweet savour offerings (b) for acceptance ; whereas sin offerings 
 were (a) not of a sweet savour, and (b) were required as an expiation for guilt. 
 
 (a) The sweet savour offerings, i.e., the burnt, the meat, and the peace offerings, 
 were offered on the brazen altar, which stood within the court of the tabernacle. 
 
 (b) The unsavoury offerings, i.e., the sin and trespass offerings, were not con- 
 sumed on the altar, some being burnt on the earth without the camp, others 
 were sprinkled by blood and ate by the priest, (a) In the " sweet savour" 
 offerings sin is not seen or thought of; it is the faithful Israelite giving a pleasant 
 offering to Jehovah, (b) In the sin offerings it is the reverse, it is a sacrifice 
 charged with the sin of the offerer. Thus : in the " sweet savour" offerings the 
 offerer comes for acceptance as a worshipper; whereas in the sin and trespass offerings 
 he comes as a sinner to pay the penalty of guilt. Therein is suggested and pictured 
 
 I. A HOLY WORSHIPPER, PRESENTING BEFORE GOD A PERFECT AND PLEASANT 
 OFFERING. 
 
 Not that the offerer himself is holy ; but his offering, which God accepts in his 
 stead, is a representative of perfectness, and its quality of perfection is transferred 
 to the offerer. The act typifies & perfect man, in his approach to God, standing 
 the test of fire, i.e., God's searching holiness, accepted as a fragrant savour ; the 
 offering all ascending as a sweet offering to Jehovah. 
 
 1. The transaction represents man giving to God what truly satisfies Him. It 
 is not a transaction symbolic of a sinner bearing his sin (that appears in the 
 sin offering), but of man giving to God an offering so pleasing to Him that the 
 " sweet savour" of it satisfies and delights Him. With our experience of what 
 man is, it seems wondrous that he should ever perfectly perform his part. But 
 in Christ man has so performed it ; His offering was " a sweet savour unto the 
 Lord." Hence we are in the burnt sacrifice brought to consider, not Christ as 
 the Sin Bearer, but 
 
 2. Christ, as man in perfectness, meeting God in holiness. The work of Jesus 
 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" (Ephes. v. 2). He appears in the burnt offering for us as man offering 
 to God something which is most precious and most pleasing to Him. 
 
 Here note : 
 
 (a) The altar is "the table of the Lord" (Mai. i. 12); whatever was put 
 thereon was "the food of God." Here, therefore, God finds that 
 which suffices His longings ; an offering which satisfies Him. 
 
 (b) The fire from heaven, emblem of God's holiness, consumes the offering; 
 
 and it all ascends as sweet incense before Him ; betokening that all 
 was worthy His acceptance, without fault. 
 
chap. i. 3-9.] THE BOOK OF LEVITICUS. 
 
 (c) The victim was "without blemish "; and because of Christ's unblemished 
 sacrifice, His perfect spotlessness and devotedness was a sweet feast to 
 the God of heaven. 
 
 II. A PERFECT AND PLEASANT OFFERING OFFERED TO GOD FOR HIS GRACIOUS 
 
 ACCEPTANCE. 
 
 In itself "a sweet savour," the burnt offering was presented " for 
 acceptance" [the words in v. 3 "of his own voluntary will" should read " to 
 be accepted"] a^ J «vre so rendered in the Sept. Vulgate, Targum, etc.]. It was 
 offered to God to secur* the acceptance of the offerer. Observe now Christ's 
 position as Offerer. He stu^d as Man for man under the law ; hence : 
 
 1. His acceptance depended upon His perfectness. God made man upright; he 
 erred and fell. God gave him opportunities and aids, for age after age, that he 
 might again render himself acceptable to God : but in vain his efforts. The law then 
 came ; it taught him the conditions of righteousness ; but none could fulfil it. 
 and " there was none righteous, uo not one." How then could man be brought 
 to meet God's requirements 1 One way only remained (Rom. viii, 3, 4) : the Son 
 of God undertook it for tis. As man's representative, He took our place ; and 
 there offered a perfect obedience, "a sacrifice without blemish," for our 
 "acceptance"; and thus answered the question and demand, Could Man bring an 
 offering so acceptable as to satisfy God? He offered Himself; and His offering 
 was accepted (Titus ii. 14). 
 
 2. His complete acceptance guarantees His people's also. And that it was com- 
 pletely accepted is assured by its being "all burnt on the altar"; nothing 
 rejected, nothing left remaining. God gathered it all up in the incense of fire, 
 as welcome and pleasant to Him ; so that He received it all. All the virtue 
 of that satisfactory offering is transferred from the offering to the offerer. And the 
 believer is the offerer ; his faith identifies him with Christ ; he lays the hand of 
 identifying trust on the Lord Jesus. Hence " by one offering He hath perfected 
 for ever them that are sanctified" (Heb. x. 14). "We are sanctified by the 
 offering of the body of Jesus once for all " (Heb. x. 10). Christ's " atonement " 
 was the satisfaction God receives for the perfectness which the offerer presents 
 to Him. Christ only ever did this perfectly, and was accepted for us ; aud we 
 are " complete in Him."— Developed from "Jules on the Offerings! 1 
 
 Topic: Significance of the Burnt Offering (Vv. 3-9). 
 
 Probably we see the meaning of the Mosaic ritual more clearly than Hebrews 
 did, for we look at it in the light of New Testament elucidation. Those who 
 offered the sacrifices in the tabernacle knew only in part, and saw as through a 
 glass darkly ; now that the Great Sacrifice has been offered, we look at those 
 rites face to face. . 
 
 Among the Jews the burnt offering was the oldest and most significant, and 
 announced, every day, truths of transcendent importance. Such sacrifices were 
 symbolic of the kind of worship God requires of the human race. Notice : 
 
 I. The nature of the burnt offering. Neither valueless nor unclean 
 creatures were to be presented, but living, wholesome, sound, and valuable 
 <*ifts ; the pride and prime of the flocks and herds, " a male without blemish." 
 So God demands, as well as deserves, the first and best of all that we possess. He 
 will not accept the refuse and dregs of our time aud talents. Youth, strength, 
 worth, and beauty are to be ungrudgingly, unreservedly given. 
 
 II. The character of the burnt offering. 
 
 (a) Voluntary. " He shall offer it of his own voluntary will." Though com- 
 manded, it was not extorted ; obedience was to be willing, not compelled. God 
 treated Israelites as men, not machines ; as servants, not slaves. Men have 
 
10 HOM1LETIC COMMENTARY ON [chap. i. 10—17 
 
 always been allowed to "choose whom they would serve''; it is so still, we may 
 accept or reject the Great Sacrifice ; we must present ourselves voluntarily to 
 the Lord, none other is acceptable service. 
 
 (b) Vicarious. " 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." This 
 act indicated the identification of the offerer with the offering, and the trans- 
 ference of his guilt to it. The perfect suffered for the imperfect, the guiltless 
 for the guilty. So Christ suffered in our stead, and bore our sins, " the just for 
 the unjust, to bring us to God. ' As we lay our hand, by faith, upon the spotless 
 Lam I) of God, we become identified with Him, and our guilt is transferred to 
 Him. [See Addenda, p. 19, Propitiation.'] 
 
 III. The manner oi the burnt offering. Not only strict injunction about 
 what to be offered, and when, and where, but how the offering was to be presented. 
 
 (a) Orderly. "Order Heaven's first law." Minute directions given even to 
 washing inwards and legs of victim, the plucking away of the crops of the 
 pigeons and doves. Thus obedience was enjoined, resignation taught, and respect 
 paid to Divine sovereignty. Voluntaryism was not to be Jatitudinarianism ; God 
 still requires order in our worship ; forms may exist without frigid tormality; 
 and method, without mechanical monotony. Unrestrained religious fervour it 
 only fanaticism or " will worship " and " strange fire." 
 
 (b) Openly. "At the door ot the tabernacle of the congregation," not secretly 
 in the tent, not away from open gaze in some hidden place, but publicly. Thus 
 the worshipper became a zvitness and confessor before God and man. Witnessing 
 for God, confessiou of Christ still required of all who profess to believe and 
 worship. Our light is to " shine before men,'' we are to be " liviug epistles known 
 and read of all inen." 
 
 (c) Devoutly. "Before the Lord." This expression repeated to remind th<; 
 offtrer he was observed and judged by the searching Eye that looks into the 
 secrets of the heart. Consciousness of being " before the Lord " would beget 
 humility, sincerity, solemnity. Let us remember that all we think and say and 
 do is in the light of God. " All tnings are naked and opened unto the eyes 
 of Him with whom we have to do '' 
 
 (d) Cheerfully. " A sweet savour unto the Lord." As the fragrant flame 
 ascended from the sacrifice, gladness and gratitude were symbolised, indicative 
 of a joyful heart, and willing mind. God still requires sincerity and truth in 
 the inward parts, and in the hidden parts we need to know wisdom. The holo- 
 caust thus taught the need of ardent love, aspiring desire, entire surrender, at- 
 the first essentials of real religion. In the self-sacrificiug life and love of Christ 
 those features meet in harmony and perfection. Though we are exempted from 
 repeating the burnt offerings, we may present to God the sacrifice of a broken anu 
 contrite heart with the assurance it will not be despised. — F. W. Brown. 
 
 Topic: Variety in Sacrifices (Vv. 10-17). 
 
 He who had, in Fgypt, appointed for every household the one sacrifice of the 
 Passover, now directs sacrifices of a wider and various order, graduated to the 
 personal ability, and spiritual condition of each worshipper. These sacrifices 
 which are to be brought to the Lord to propitiate His graciousness to them, are 
 themselves the appointment of His graciousness to them. So absolute are Hin 
 oecrees concerning what is to be presented, and how, when and by whom to be 
 presented, that to vary them at any suggestion of priest or priests, under any 
 impulse of devotion, gratitude or fear, or through sense of dreaa and distress, 
 would be to commit one of these transgressions which the sacrifices themselves 
 were provided to meet. [See Maurice, Doctrine of /Sacrifice^ 
 
chap. i. 10-17.] THE BOOK OF LEVITICUS. 11 
 
 I. The consciousness of sin and need for propitiation pervades tub 
 
 VARIED RANKS OF HUMAN SOCIETY. 
 
 Guilt is universal. " Rich and poor meet together," in sense of personal 
 transgression and necessity for a sacrifice. Hence the wealthy who could offer 
 " sacrifice of the herd" the middle class who could only bring " offering of the 
 flocks" and the poorest whose impecuniosity compelled them to bring an " offering 
 "to the Lord of fowls," are all provided for in God's arrangements for propitiatory 
 sacrifices. [See Addenda, p. 19, Sacrifices of the Poor.] 
 
 1. The condition and history of every people showed the desire for sacrifice ; 
 that it could only be stifled when the strongest and deepest convictions of 
 humanity were stifled. But where there was sense of guilt, dependence, obliga- 
 tion, thankfulness, there sacrifices were offered. 
 
 2. The entire Jewish people, irrespective of social gradation, had experienced 
 God's redeeming mercy, which constrained them all to seek Him with offerings. 
 The Lord had ransomed them all, and was now drawing them into privileged 
 relationship with Himself. He was " no respecter of persons ": all alike were 
 within Divine grace. And equally " the grace of God which bringeth salvation 
 hath appeared unto all men " (Tit. ii. 11). 
 
 3. In every human heart there dwells the condemnation for sin and the prompt- 
 ings to seek 'propitiation rvith God. 
 
 For though each man bears his own special sin, and each class in society carries 
 its own distinctive transgression; yet all know that " all have sinned," and that 
 God requires of every " wicked man that he forsake his way and return unto the 
 Lord " (Isa. lv. 7). 
 
 II. Divine provision for propitiation is varied to suit all gradations 
 
 OF HUMAN SOCIETY. 
 
 In no demand He makes does He "exact more than our iniquity deserveth. 
 Nay, He relieves the weight of requirement that none should find the yoke 
 other than easy, and the burden light. 
 
 1. The resources and ability of the offerer are considered. God is no" hard 
 taskmaster." None can be discouraged by sense of inability. 
 
 2. No one is exempted from the demand of a propitiatory offering. The poorest 
 are included in God's arrangement equally with the wealthiest. 
 
 3. Liberty of choice is allowed that each may prove his sincerity by bringing his 
 utmost and best. God tests us thus. 
 
 4. Humblest offerings were as acceptable ivith God as the costliest : evidenced in 
 the minuteness of God's directions for the poor man's offering of the fowls. 
 
 5. Supreme importance was attached to the spirit in which the offering was 
 brought (v. 3). Thus "let us draw near with a pure heart" (Heb. x. 22). 
 
 III. Amid all variety in sacrifices the one quality of propitiation 
 
 WAS CONSPICUOUS AND INHERENT. . 
 
 1. The quality of the offering, as faultless, was specified, indicating that substi- 
 tution could only be effective as giving to God a sinless victim in place of a sinful 
 offerer. . 
 
 2. The identifying act of the offerer denoted his sense of deserving the fate ot 
 the victim about to die. 
 
 3. His being detained at the door of the tabernacle until the sacrifice was offered 
 impressed the truth that God was too holy for sinful man to approach until 
 
 I propitiated by sacrifice. _ 
 
 4. By the process of cleansing, flaying, and burning, a typical foreshadowing 
 was enacted of the atoning sufferings of Christ, as the world's atonement the 
 " propitiation for our sins ; and not for ours only, but also for the whole world 
 (1 John ii. 2). And in that all-inclusive sacrifice every variety of the human 
 family has a share; none too poor to be excluded, none too wealthy to be 
 exempted ; for " all have sinned and come short of the glory of God." 
 
12 
 
 H0MILET1C COMMENTARY ON 
 
 [CHAP. I. 1—13. 
 
 OUTLINES ON VERSES. 
 
 V. 1. — Theme: God within the 
 Tabernacle. " And the Lord spake 
 ■unto him out of the tabernacle of the 
 congregation." 
 
 The tabernacle was erected in the 
 midst of a people supernaturally sepa- 
 rated from the rest of mankind to be 
 the recipients and mediators of a reve- 
 lation which Jehovah would make of 
 Himself to the world. In it a constant 
 worship was to be maintained by the 
 priests in the name of the holy nation. 
 
 I. Within the sanctuary God makes 
 His presence known. 
 
 He may do it by " calling " men to 
 Him there, or by " speaking " to them 
 in messages of truth and life. Many 
 have found, who entered the sanctuary, 
 " surely God is in this place." He is 
 
 1. Invisible. Moses saw not God ; 
 but " no man hath seen God at any 
 time." He is the " King immortal, 
 invisible." Yet there are solemn 
 realities which eye hath not seen. 
 The material world has in it many 
 invisible facts : forces and agencies 
 hidden from physical sight. Life also 
 is crowded with invisible activities, 
 energies of vast influence which elude 
 visiou. Holy places are not void scenes, 
 an Unseen Presence is there. 
 
 2. Recognised. A solemn symbol 
 dwelt in the tabernacle : the shekinah 
 cloud. We have no visible sign ; but 
 none the less God makes His presence 
 realised in His tabernacles now. He 
 has spiritual resources for attesting that 
 He is amidst "the congregation " still. 
 
 3. Gracious. Not as on Sinai, too 
 awful for men to bear the sight ; but 
 gently dwelling above the mercy-seat. 
 How graciously the Lord reveals Him- 
 self in His holy place now ; to arouse 
 the heedless, allure the sinful, heal the 
 stricken, reveal His compassion, cleanse 
 the contrite, save the trustful soul. 
 
 II. Within the tabernacle God sends 
 His messages of redemption to the 
 congregation. 
 
 Here the Lord ent directions for 
 
 sacrifices which should be for an "atone- 
 ment." The messages through Moses 
 contained a system of religious truth 
 answering all the spiritual necessities 
 of Israel, revealing : 
 
 (1) The nature and character of God. 
 
 (2) The covenant relation between 
 Him and them. 
 
 (3) Provision for the pardon and 
 restoration of the penitent transgressor. 
 
 (4) The condemnation of the wilfully 
 and persistently disobedient. 
 
 In these Christian times He sends 
 tidings and offers of redemption unto 
 His people ; gracious messages of salva- 
 tion in Christ to the congregations who 
 gather. 
 
 1. By His minister and representa- 
 tive : as by Moses. 
 
 2. Based upon the merits of atoning 
 sacrifice. 
 
 3. Requiring man's response and co- 
 operation. 
 
 III. Within the sanctuary God is 
 willing to meet every soul who will 
 seek Him. 
 
 k< If any of you," etc. No restric- 
 tion. True we may meet the Lord 
 elsewhere than in His sanctuaries 
 now ; yet none but may find Him 
 there. Only in order to meet Him 
 acceptably, now as then, each must 
 
 1. Gome with sacrificial offering : i.e. y 
 resting on the atonement of Christ. 
 
 2. With thorough earnestness of de- 
 sire. Not prefunctorily, not in alien 
 mind, but "of his own voluntary will," 
 i.e., with personal effort to meet Him 
 acceptably, and in His own way. 
 
 3. With self-dedication. Suggested 
 in the burnt offering. Lay yourself 
 before God, He will " receive you gra- 
 ciously." 
 
 V. 2. — Theme : Revelation op Pro- 
 pitiation. " Speak unto the children 
 of Israel, and say unto them, Ye shall 
 bring your offering of the herd and of 
 the flock" 
 
 I. The Author of Divine Revelation 
 — God. " The Lord called unto Moses." 
 
CHAP. I. 1—13.] 
 
 THE BOOK OF LEVITICUS. 
 
 18 
 
 God could reveal : He knew what man 
 needed : would not remain silent, and 
 let man perish for want of light addi- 
 tional to that of Nature. 
 
 II. The Medium of Divine Revela- 
 tion — Man. To a representative and 
 brother of our race Divine communi- 
 cations came. Most reasonable and 
 appropriate vehicle. Glorifying to 
 God : dignifying to man. 
 
 III. The dcene of Divine Revelation 
 • — Tabernacle. Sacred place fitted to 
 be audience chamber with Deity. 
 Revelations given in sacred spots, as 
 well as to select persons. 
 
 IV. The Means of Divine Revela- 
 tion — Speech. The Lord " spake " 
 unto Moses, used human speech, 
 though imperfect; other language 
 would have been unintelligible and 
 
 V. The Purpose of Divine Revela- 
 tion — Redemption. To sanctify from 
 guilt, to save from consequences of 
 sin, to recover holiness in man here 
 and for ever. Such redemption (1) 
 Mediatorial — through priest ; (2) Sacri- 
 ficial— thro ugh oblations. — F. W. B. 
 
 V. 2. — Theme: The Way of Access 
 to God. " If any man of you bring an 
 offering unto the Lord, ye shall bring 
 your offering of the cattle, even of the 
 herd, and of the flock." 
 
 Human liberty is here recognised, 
 but it is a liberty emphatically restricted. 
 Any man might bring an offering if he 
 desired ; but if he did, he must bring 
 it according to absolute directions. In 
 our dealings with God there must be 
 acceptance of a Will beyond our own 
 will ; obedience to commands ; reverent 
 and humble observance of Divine au- 
 thority. " Who art thou that repliest 
 against God V " Hath not the potter 
 power over the clay 1 ?" etc. " Whatso- 
 ever He saith unto thee, do it." " If 
 ye be willing and obedient" etc. 
 
 I. In our approach to God nothing is 
 left to human invention. 
 
 1. There are conditions to our accept- 
 able approach. Therefore, he who 
 would draw nigh should pause and ask 
 solemnly : " Wherewith shall I come 
 before the Lord, or bow before the high 
 
 God?" Do not "rush in where angels 
 fear to tread." Think Whom you ap- 
 proach, and inquire how to draw near 
 aright. 
 
 2. There are minutely revealed con- 
 ditions for our approach. Neither 
 priest nor people might take one step 
 except as directed (chap. viii. 36 ; ix. 
 6, 7). We may be sincere and even 
 devout in spirit when adopting methods 
 and ideas of our own in spiritual be- 
 haviour ; but God will not have our 
 way, but His way. It must be accord- 
 ing to the revelation of God. 
 
 II. For our rightful approach to Him 
 God has made full and gracious pro- 
 vision. 
 
 1. A place for meeting God (v. 1). 
 Within the sanctuary; at the mercy- 
 seat ; in the " secret place of the taber- 
 nacle of the Most High." God asks us 
 apart. " Having boldness to enter into 
 the holiest by the blood of Jesus." Israel 
 had a " worldly sanctuary," because 
 then " the way into the holiest was not 
 yet made manifest while as the first 
 tabernacle was yet standing." Now 
 there is no outer court for the people 
 and inner temple for the priest ; all may 
 meet God in " heavenly places, in Christ 
 Jesus" — drawing near God in blessed 
 privacy. 
 
 2. A sacrificial basis of acceptance. 
 Being guilty man needs propitiatory 
 
 sacrifice. " Without shedding of blood 
 there is no remission." This basis of a 
 propitiatory sacrifice constituted Israel 
 an acceptable people with God. The 
 atonement of Christ is the guarantee 
 of our welcome also. " Through the 
 offering of the body of Jesus Christ once 
 for all" we may approach " in full as- 
 surance of faith." 
 
 3. A mediatorial ministry. " The 
 priests shall bring the blood " (v. 5). 
 " We have such a High Priest ... a 
 minister of the sanctuary," etc (comp. 
 Heb. viii. 1, 2). Jesus represents us 
 there continually ; " in the presence oi' 
 God for us '*'; and He presents to God our 
 sacrifices and gifts ; " by Him, there- 
 fore, let us offer the sacrifice," etc. (Heb. 
 xiii. 15). 
 
 III. By such arrangements for our 
 acceptable approach, God has laid us 
 
14 
 
 HOMILETIC COMMENTARY ON 
 
 [chap. 1. 1—13. 
 
 under most solemn obligations to seek 
 Eim. 
 
 1. Shall God wait in vain within the 
 holy place, and none draw near ? He 
 says, " Seek ye My face." Surely our 
 " hearts shall say to Him, Thy face, 
 Lord, will I seek." 
 
 2. Can sinful man despise the sacrifice 
 of Jesus offered for his propitiation 1 
 Nay ! " My soul looks backs to see," etc. 
 
 3. With such a Priest within the 
 Holy Place, have we no mediation to ask, 
 no sins to confess, no offerings to bring ? 
 
 V. 3. — Theme : Necessity of Sacri- 
 fice. " If his offering be a burnt sacri- 
 fice." 
 
 The fall of man necessitated "the 
 republication of the religion of Nature 
 (as Butler says) with additional truths 
 and additional proofs." Man required 
 to be taught how depraved he had be- 
 come, and how he might be delivered 
 from the guilt and consequences of that 
 fallen state. The burnt offering was 
 eminently calculated to impress upon 
 worshippers in the tabernacle services 
 
 I. The heinous nature of sin. 
 
 II. The wickedness of idolatry. 
 
 III. The oneness of Israel's nation- 
 ality. 
 
 IV. The duty and privilege of Di- 
 vine worship. 
 
 V. The need of substitutionary sacri- 
 fice in order to salvation. 
 
 VI. The sovereign claim of Jehovah 
 upon His peoples life and love. 
 
 The doctrine of mediation and vicari- 
 ous sacrifice is taught in Nature, we 
 get the principles there ; but the 
 eternal and spiritual truths, which 
 those principles illustrate, are pre- 
 sented in the Levitical Ritual ; and 
 pre-eminently in the Redemption 
 wrought by Jesus Christ. The direc- 
 tions concerning the burnt offering 
 show that the recognition of the existence 
 of sin and the need of its removal in order 
 to acceptable service lies at the founda- 
 tion of the Mosaic and Christian econo- 
 mies.— F. W. B. 
 
 V. 3. — Theme: Volition in Wor- 
 ship. " He shall offtr it of his oivn 
 voluntary will." 
 
 As expressive of our Saviour's act in 
 devoting Himself to be man's sacrifice, 
 it accords with the grand statement, 
 " Lo I come to do Thy will, God ; 
 Thy law is within My heart." And as 
 expressive of the soid's act in coming 
 before God with his own offerings of 
 love and service, or with the free exer- 
 cise of trust in Jesus' atonement, it 
 suggests the right state in which to 
 seek God. The offering is not the 
 chief thing in the transaction, but the 
 spirit of the man occupied in it. 
 
 I. True worship springs from the 
 soul. Should be — 
 
 1. Spontaneous. As a joy, not con- 
 strained, not reluctant. 
 
 2. Grateful. Recognising the privi- 
 lege, seizing the gracious opportunity. 
 
 3. Earnest. With a whole heart in 
 the act. 
 
 II. Acceptable worship depends on 
 the offerer's will. On — 
 
 1. The thoroughness of his purpose. 
 Christ asks, "What wilt thou]" and 
 makes His answer wait upon our desire. 
 
 2. The ardour of his approach. Come 
 with intensity of aim, ask large things, 
 cry, "I will not let Thee go except 
 Thou bless me." 
 
 3. The individuality of his suit. 
 Every man must be himself in worship, 
 not echo others' prayers, not repeat 
 others' acts, but stand before God as a 
 worshipper, having something which is 
 " his own" — to repent of, to ask for, to 
 offer. 
 
 III. Sacrificial worship is the trans- 
 gressor's personal transaction. 
 
 1. The victim must be one which the 
 offerer himself brings. We must " bring " 
 our sacrifice now, come before God with 
 the mention and merits of Christ. 
 
 2. The offerer must exert his own 
 faith in the act of substitution. Claim- 
 ing Christ's merit, identifying himself 
 with the atonement of Calvary by his 
 appropriating faith , 
 
 3. The transaction must be wholly one 
 of volition. God does not force us un- 
 willing. We must act with a prompt 
 and earnest spirit, or miss the precious 
 benefits of the Redeemer's sacrifice. 
 
 Note : Faith, when real, acts eagerly. 
 Love is always swift in volition. Misery 
 
CHAP. I. 1—13] 
 
 THE BOOK OF LEVITICUS. 
 
 15 
 
 (as over sin) goes willingly to the Lord 
 with its " sacrifice of a broken heart," 
 or with trust in the redemption of the 
 
 IV. Self dedicatory worship draws 
 its virtues from the free will which 
 prompts it. 
 
 1. Only thus is it sincere. Yet some 
 offer themselves to God moved by ex- 
 ample, induced by companions, under 
 transient excitement, agitated by 
 alarm, but void of full, and earnest, 
 and determined action of the will. 
 
 2. Only thus is it pleasing to God. 
 He " loveth a cheerful giver." What- 
 ever we bring, it should be with en- 
 entirety, resoluteness. 
 
 3. Only thus can it gain us spiritual 
 benefit. "With what measure we mete 
 it shall be measured to us." If we 
 are heedless and heartless in going to 
 God, He will return leanness to our 
 souls. But He has "abundant pardon," 
 "plenteous redemption," "abounding 
 grace," for earnest souls. 
 
 They who give themselves wholly 
 and voluntarily to the Lord, He "re- 
 ceives graciously and loves freely." 
 [See Addenda, p. 19, Consecration.] 
 
 V. 4. — Theme : Acceptance with 
 God. "And he shall put his hand upon 
 the head of the offering." 
 
 This book might be called the Gospel 
 according to Leviticus, for it exhibits 
 the gospel in its spirit, though under 
 figurative rites. One of the fathers says 
 that every syllable of this book contains 
 a mystery, and Paul tells us that "the 
 law was a shadow of good things," etc. 
 
 If a man happen to find a monument 
 of antiquity with inscriptions of old 
 letters and characters, how anxious is 
 he to decipher the meaning and reveal 
 the hidden mystery ! Much more 
 should we be anxious to examine and 
 investigate the figures of this book. 
 Every sacrifice was a kind of silent 
 sermon presented to the eye, indicating 
 the nature of Christ's office and the 
 design of His death. And by such 
 visible signs the gospel was preached, 
 just as when John said, "Behold the 
 Lamb of God." 
 
 I. That God alone is competent to 
 
 reveal the nature of the sacrifice and 
 the method of our acceptance. 
 
 He strongly resents every neglect of 
 His prescribed institutions and every 
 invasion of His prerogative. 
 
 " The Lord called to Hoses and spake 
 unto him," etc. In the setting up of 
 the tabernacle, every particular is 
 closed with "As the Lord commanded 
 Moses." Learn, then, how sweet com- 
 manded obedience is. " Ln vain do ye 
 worship by tradition." 
 
 If none of the outward offices were 
 left to human invention, how much 
 less able is man to originate the terms 
 of acceptance with God ! None but God 
 knew the evil of sin, the value of the 
 soul, the conditions of worthy approach, 
 etc. God prescribes a method of ac- 
 ceptance and worship for all classes. 
 All stand in equal need of an interest 
 in the atonement ; all must seek it on 
 the same terms, by God's prescribed 
 rule ; all shall derive the same benefit. 
 The rich were to present a bullock ; 
 but where the ability differed the 
 offering differed. Those next in degree- 
 were to present a sheep or goat, and 
 those poorer still were to present turtle 
 doves or young pigeons. 
 
 It should be remembered that the 
 offering of the Virgin Mary at the 
 birth of our Lord was not a costly, 
 but a simple, one — the humblest ; no 
 more than a turtle dove and two young 
 pigeons. To put honour on humble 
 poverty Jesus was born in a borrowed 
 manger, and was buried in a borrowed 
 grave. "Foxes have holes." " God dwells 
 with the poor in spirit." 
 
 II. That God prescribes not only 
 the offering itself but the spirit in 
 which it should be presented. 
 
 1. It was to be a bullock, to show that 
 the best of our possessions are to be 
 offered to the Lord; and without blemish. 
 God condemns those who brought the 
 blind and lame. And it intimates, 
 too, the purity of the appointed sacri- 
 fice. " Such an High Priest became us" 
 etc. The excellency and perfection of 
 Christ had much to do with the effi- 
 cacy of His sacrifice. " A lamb without 
 blemish or spot." " Who through the 
 Eternal Spirit," etc. 
 
16 
 
 HOMILETIC COMMENTARY ON 
 
 [chap. i. 1—13. 
 
 Some are desirous of a cheap religion, 
 but when God provided a sacrifice it 
 was the most costly ; " not silver and 
 gold, but precious blood." As God 
 deemed nothing too precious for us, 
 we deem nothing too precious for 
 Him. 
 
 2. It was to be freely offered. "Of 
 His own voluntary will." To show 
 that God does not accept constrained 
 service. " The people offered willingly :" 
 " Thy people shall be willing in the day 
 of Thy power." " With my whole heart 
 have I sought Thee' 1 " I beseech you" 
 etc. (Rom. xii. 1). 
 
 3. It was to be openly presented — to 
 show that we publicly confess Christ 
 before men. " At the door of the con- 
 gregation." " / am not ashamed of the 
 gospel," " Whosoever is ashamed." A 
 public avowal — for the good of others 
 and for the glory of God. 
 
 4. The offerer must take a distinct 
 personal part in the transaction. " He 
 shall put his hand upon the head of 
 the burnt offering," to show that he 
 was deeply sensible of his need of 
 mercy ; to show that he fully concurred 
 in the appointed sacrifice, that he was 
 anxious to transfer all his guilt to the 
 victim, and derived all his hope from 
 it. " My faith would lay her hand." 
 
 Our devout affections must centre 
 in Christ ; our only trust be reposed 
 in Him. " We receive the atonement." 
 Not merely driven by the stress of 
 necessity, but a hearty concurrence. 
 
 5. Not only was the victim slain, but 
 the blood sprinkled. 
 
 6. The whole was to be presented by 
 the priest. Not only at the altar, but 
 within the veil. 
 
 III. That God has left us in no 
 doubt of our acceptance when thus 
 approaching Him in faith and prayer. 
 " It shall be accepted for him, to make 
 an atonement for him." 
 
 1. The substitutionary offering is al- 
 lowed by God to stand in the sinner's stead 
 — " accepted for him." 
 
 2. The provision of the substitute 
 is even a more welcome arrangement than 
 that the sinner should bear his own 
 punishment. " It shall be accepted." 
 God " desires not the death of a 
 
 sinner," is well pleased that we find 
 escape by laying our hand on the 
 Sacrifice of Calvary. 
 
 3. It effects a full " atbnement " for 
 the soul, satisfies the Divine require- 
 ments, and secures the justification of 
 the believer. "There is, therefore, 
 now no condemnation to them which 
 are in Christ Jesus." 
 
 4. It makes the offerer himself an 
 object of pleasure in God's regard. Not 
 merely is our substitutionary offering 
 "accepted" by God, but we become 
 ourselves beloved for the sake of our 
 trust in the Sacrifice. " I will accept 
 you, saith the Lord God" (Ezekiel 
 xliii. 27). 
 
 V. 9.— Theme: The Altar Fran 
 "An Offering made by Fire." 
 
 The flame devours. The victim is 
 consumed. Seek the truth reflected 
 from the altar fire. The Cross flashes 
 it out vividly. The fire consumes the 
 sacrifice. 
 
 I. That fire tells what is sin's due. 
 It pourtrays what the guilty must 
 
 bear. Look on the consuming blaze, 
 and think how the " fire shall be ever 
 burning, it shall never go out." Re 
 member Christ's picture of the sinner's 
 doom— " everlasting fire " ; " where 
 their worm dieth not and the fire is 
 not quenched." Ponder, therefore, 
 sin's sure doom! 
 
 II. That fire suggests the anguish of 
 Christ. 
 
 Type of the Cross is that altar ; and 
 of the sufferings of Jesus, that burning 
 fire. " He made His soul an offering 
 for sin." 
 
 " 0, the pangs His soul sustained ! " 
 
 His anguish was as a "consuming 
 fire," it raged within Him as a scorch- 
 ing blaze. It was as though God's 
 wrath was hot and devastating upon 
 Him. Mark, therefore, the Saviour's 
 redeeming grace ! 
 
 III. That fire pourtrays the fervour 
 of Christian consecration. 
 
 With burning devotion, and flaming 
 zeal, and self-consuming love, ardent, 
 glowing, manifest. Shall Christ's K zeal 
 consume Him," and ours lack intens- 
 
CHAP. I. 1—13.] 
 
 THE BOOK OF LEVITICUS. 
 
 H 
 
 ity? The entire life of a Christian 
 should be one continuous blaze of 
 flaming love and ardent devotion. 
 [See Addenda : p. 19, Consecration.'] 
 
 V. 9.— Theme: The Spirit's Effi- 
 cacy. "An offering made by fire, of 
 a sweet savour unto the Lord." 
 
 The Holy Spirit is symbolised by 
 fire. All the grace and virtue of 
 sacrifices depend upon the Spirit. 
 
 I. Altar sacrifices were consecrated 
 by the element of Divinely kindled 
 fire. 
 
 The fire came from heaven (comp. 
 chap. ix. 24) : and any fire not thus 
 supernaturally originated was offen- 
 sive (comp. chap. x. 1). That fire 
 coming "out from before the Lord" 
 symbolises the Holy Ghost, which 
 came as fire from God on the Pentecost. 
 Only through the Spirit's sanctifying 
 could those offerings have become holy. 
 
 II. Christ's sacrifice was rendered 
 efficacious through the energy of the 
 Holy Spirit. 
 
 He suffered in the spirit. " Who 
 through the eternal Spirit offered Him- 
 self without spot to God." That Divine 
 fire burned within the soul of Jesus : 
 the Spirit was given without measure 
 unto Him ; and His sacred unction 
 consecrated the sufferings of Jesus to 
 be a perfect atonement for human sin. 
 
 III. Spiritual sacrifices depend for 
 their sanctity on the Spirit's grace. 
 
 Of Jesns it was declared " He shall 
 baptise you with the Holy Ghost and 
 with fire.'" Is not that the " Spirit 
 nf burning " which rendered " holy " 
 everyone " written among the living in 
 Jerusalem "1 [See Isa. iv. 3, 4.] This 
 " manifestation of the Spirit " (1 Cor. 
 xii. 7, 11) is the occasion of all Chris- 
 tian sanctity and of all acceptable 
 sacrifice and service. His glowing 
 grace and energy within the soul 
 constrains and seals our devotions ; and 
 "the unction from the Holy One" 
 (1 Jno. ii. 20) makes our lives and offer- 
 ings " a sweet savour unto the Lord." 
 
 IV. All sacrifices sanctified by the 
 Spirit rise as a delightful incense 
 unto God. 
 
 When Noah, saved by the ark, 
 
 burned his sacrifice of gratitude upon 
 the altar he reared, "the Lord smelled 
 a sweet savour" (Gen. viii. 21). 
 
 So from the holocaust in the taber- 
 nacle there arose " by fire a sweet 
 savour unto the Lord." The ransomed 
 Israelites, brought again from captivity 
 to God's " holy mountain," should once 
 more offer their oblations, and God 
 would " accept them with their siveet sa- 
 vour" (Ezek. xx. 41). Supremely tha 
 Lord Jesus Himself wan " an offering and 
 a sacrifice to God for a sweet smelling 
 savour " (Ephes. v. 2). And tve, whom 
 God "causeth to triumph in Christ," 
 are " unto God a siveet savour of Christ ' : 
 (2 Cor. ii. 15). 
 
 Every sacrifice which is the out- 
 flowing of our love and zeal for the 
 Lord, becomes, through the virtue of 
 the Spirit consecrating our gifts, " an 
 odour of a sweet smell, a sacrifice accept- 
 able, 'weW pleasing to God "(Phil, iv.18). 
 
 The Holy Spirit is the sacred fire in 
 the Christian life, by whose gracious 
 influences our offerings ascend in 
 sweetness and acceptableness "unto 
 the Lord." " Quench not the Spirit." 
 [See Addenda p. 19, The Ascending 
 Fire.] 
 
 V. 11. Theme: A Life-offering. "He 
 shall hill it on the side of the altar.''' 
 I. Its substitutionary significance 
 
 1. That the offerer deserved to forfeit 
 his life. 
 
 2. That he sought escape from the. 
 penalty of his sinfulness. 
 
 3. That he believed God woidd ac- 
 cept the victim in lieu of himself, 
 
 4. That substitution not alone suf- 
 ficed Jehovah, but was more acceptable 
 to Him than the sinner's death. 
 
 II. Its practical interpretation. 
 
 1 . Life peculiarly belongs to God : it 
 is supremely His part in creation. 
 Lower things He gives to man ; but 
 life is His. 
 
 2. Representing thus His claim on 
 His creatures, it stands as the emblem 
 of what we owe Him. What we owe we 
 ought to pay. We should give our life 
 to God. It is our duty. 
 
 3. It denotes that what is most pre- 
 cious in "is, and forms the supremely 
 
 c 
 
18 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. 1. 13. 
 
 valuable element in our being, should 
 all and wholly be the Lord's. Not the 
 inferior part, not the less essential 
 qualities, not " part of the price," but 
 everything in us of worth : our life. 
 III. Its Gospel foreshadowing. 
 
 1. The body of Jesus is the offering 
 pourtrayed. " A body hast Thou pre- 
 pared Me." 
 
 2. He yielded to God man's duty ; 
 the dutifid life man had failed to sur- 
 render to Him. 
 
 3. He gave life in its perfectness to 
 God. In Himself perfect, He offered 
 Himself wholly and absolutely and 
 perfectly to God : and the perfectly 
 obedient Man then "seeing that all 
 things were now accomplished, cried, 
 It is finished, and gave up the ghost." 
 
 V. 13. — Theme: Completeness in 
 Self Devotion. "The priest shall 
 bring it all, and bum it on the altar." 
 
 1. In this particular the Burnt offer- 
 ing differed from the Meat offering and 
 Peace offering ; for in these only a part 
 was burnt with fire. 
 
 2. It differed also from the Sin 
 offering, which though wholly burnt, 
 was not burnt " on the altar." 
 
 I. Man's duty to God is the abso- 
 lute surrender of all. 
 
 Not of one faculty or several ; but 
 the entirety. 
 
 1. This accords with Christ's summary 
 of the first commandment : which de- 
 mands all the mind, all the soul, all 
 the affection, all the strength. " Thou 
 shalt love the Lord thy God with all" 
 etc. (Matt xxii. 37). 
 
 2. The minute and all-inclusive devo- 
 tion of the victim affirms the same 
 truth. The "head," the "fat," the 
 " legs," the " inwards " all are enu- 
 merated. Symbolic: "head" of 
 thoughts ; " fat " of vigour ; " legs " of 
 walk, conduct ; " inwards " of affections 
 and emotions. 
 
 II. Christ's performance of Man's 
 
 duty to God was characterised by ab- 
 solute surrender of all. 
 
 1. Jesus reserved nothing ; He gave 
 up all. Had there been but one thought 
 in the mind of Christ not perfectly 
 given to God, one affection in His heart 
 not yielded to His Father's will, one 
 step in the walk of Jesus not taken for 
 God but for His own pleasure, then 
 He would not have offered Himself, or 
 been accepted, as " a whole burnt 
 offering" to Jehovah. But all was 
 offered, and all was consumed on the 
 altar, 
 
 2. From first to last, in Jesus, self 
 had no place. So entirely was His 
 whole life devoted to His Father that 
 it almost seems He could have had no 
 will of His own. Everything He did 
 or said was for God. His first recorded 
 words were, " I must be about My 
 Father's business"; His last, "It is 
 finished." Yet as perfect man, He had 
 a human will, and human affections. 
 But no one hour was spent, nor act 
 performed for His own advancement or 
 gratification; all was given in entire 
 devotedness to God. 
 
 III. Christian self devotion will 
 attempt to re produce Christ's absolute 
 surrender of all. 
 
 1. True, this is a conception of life 
 repudiated by the world. " Men will 
 praise thee when thou doest well to 
 thyself" (Psa. xlix. 18). 
 
 2. Few Christians exhibit such self 
 devotion to God. Our thoughts are for 
 self, our ease, our interest, etc. But 
 if David resolved " Neither will I offer 
 burnt offerings unto the Lord of that 
 which doth cost me nothing"; if 
 Ananias was punished for grieving the 
 Spirit by "keeping back part of the 
 price "; surely we whom " the love of 
 Christ constraineth " should rise to 
 highest devotion of our all to God ; 
 and, like our Lord who " gave Him- 
 self" (Ephes. v. 2) in all His perfect- 
 ness, " yield ourselves unto Cod." 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER I. 
 
 Revelation Varro, a Roman writer 
 of the first century B.C., states, that 
 in his day he had been at pains to 
 
 collect the various opinions on the 
 question "What is the true object 
 of humau life \ " and had reckoned up 
 
CHAP. I.] 
 
 THE BOOK OF LEVITICUS. 
 
 19 
 
 as many as three hundred and twenty 
 different answers. How much we need 
 " the wisdom which is from above," 
 teaching from God ! He reveals what we 
 need to know for our truest good on 
 earth, our acceptance with Him now, 
 and our entrance at last into His 
 presence. We are to listen to Him, 
 and obey His word. 
 "'Tis revelation satisfies all doubts, 
 Explains all mysteries except her own, 
 And so illuminates the path of life 
 That fools discover it, and stray no more.'' 
 
 — Cowper. 
 Dr. Taylor of Norwich once said 
 to me (wrote John Newton), "Sir, I 
 have collated every word in the 
 Hebrew Scriptures seventeen times, 
 and it is very strange if the doctrine 
 of the atonement you hold should 
 not have been found by me" "I am 
 not surprised at this" (John Newton 
 answered) ; " I once went to light my 
 candle, and could not, for the ex- 
 tinguisher was on it. Now prejudice, 
 from education, learning, etc., often 
 proves an extinguisher; it is not enough 
 that you bring the candle, you must 
 remove the extinguisher." 
 
 The Ascending Fire. " The symbo- 
 lism of this combustion (upon the 
 altar) is manifest. It was a sending 
 of the gift to God. After arranging 
 the divided or the selected portions of 
 the carcase in the heaven-bom fire, 
 which had issued forth from the Divine 
 presence at the consecration of the 
 tabernacle, they were burned, that is 
 to say, they were etherialised and they 
 rose to heaven as ' a sweet savour.' To 
 burn was to effectually present." — Prin- 
 cipal Cave. 
 
 Sacrifices of the Poor. The Jews 
 at J assy still bring offerings of the 
 fowls. " In one house " records those 
 who were observers of the incident, 
 " we came to the window of the house 
 and saw distinctly what was going on 
 within. A little boy was reading the 
 prayers, and his widowed mother 
 stood over him with a white hen in 
 her hands. When he came to a 
 certain place in the prayer, the mother 
 lifted up the struggling fowl, and 
 waving it round her head, repeated 
 these words : ' This be my substitute, 
 
 this be my exchange : this fowl shall go 
 to death and I to a blessed life.' This 
 was done three times over, and then 
 the door of the house was opened, and 
 out ran the boy carrying the fowl to 
 the shocket, or slayer, to be killed by 
 him in the proper mauner." This 
 occurred on the eve of the Day of 
 Atonement. 
 
 "Sacrifice is the first element of 
 religion, and resolves itself in theo- 
 logical language into the love of God." 
 — Froude, " Short Stories." 
 
 Propitiation. Cowper, the poet, 
 speaking of his religious experiences, 
 says, "But the happy period which 
 was to shake off my fetters, and afford 
 me a clear opening of the free mercy 
 of God in Christ Jesus, was now 
 arrived. I flung myself into a chair 
 near the window, and seeing a Bible 
 there, ventured once more to apply to 
 it for comfort and instruction. The 
 first verse I saw was the 25th of the 
 3rd of Komans : ' Whom God hath 
 set forth to be a propitiation through 
 faith in His blood, to declare His 
 righteousness for the remission of sins 
 that are past, through the forbearance 
 of God.' Immediately I received 
 strength to believe, and ihe full beams 
 of the Sun of Righteousness shone 
 upon me. I saw the sufficiency of ihe 
 Atonement He had made, my pardon 
 sealed in His blood, and all the fulness 
 and completeness of His justification. 
 In a moment I believed and received 
 the Gospel." 
 
 Consecration. " And here we offer 
 and present unto Thee, Lord, our- 
 selves, our souls and bodies, to be a 
 reasonable, holy and lively sacrifice 
 unto Thee," etc. — Communion Service. 
 
 "From henceforth thou shalt learn 
 that there is love to long for, pureness 
 to desire, a mount of consecration it 
 were good to scale." — Jean Ingelow. 
 
 On the seal of the Baptist Missionary 
 Society is the figure of an ox, standing 
 patiently, with a plough on one side, 
 and an altar on the other, with the 
 inscription beneath : " Ready for 
 either" to serve or suffer. 
 
 Calvin's motto was: "/ give Thee 
 all; I keep back nothing for myself." 
 oi 
 
20 HOMILETIC COMMENTARY ON [chap. n. 1—13. 
 
 CHAPTER II. 
 
 SUGGESTIVE READINGS. 
 
 V. 1. His offering shall be of fine flour. — Sacrifices for the " meat offering" 
 were from the vegetable, not animal, kingdom. Food offering more expresses tbe 
 idea. Prepared from wheat, and presented in various forms ; fine flour, and 
 cakes of four different kinds, and wheat in the grain. These were products of 
 husbandry, not spontaneous growths entailing no anxiety in provision, or labour 
 in preparation ; they represent human labour ; were the daily food of man, 
 essential to his life ; suggestive, therefore, of his dependence on God, to whom he 
 offered them, his gratitude to God, from whom he received them, his dedication 
 to God, whom he worshipped in the act of sacrifice. As typical of Christ : His 
 excellency is indicated in the quality of the flour, "fine," and His sufferings in the 
 disposal of it. God looks for grateful returns from those who share the gifts of 
 His bounty in Providence : " What shall I render unto the Lord for all His 
 benefits towards me 1" How much more He should receive responses of our thank- 
 ful love for His greatest Gift whose worth and virtue are prefigured in this " fine 
 flour burned upon the altar" as "a thing most holy of the offerings of tbe Lord 
 made by fire." 
 
 Oil and frankincense. — Symbolic of the Holy Spirit's grace, and the sacred joy 
 of a consecrated life. If " flour" suggests the product of human labour, the " oil " 
 points t® the added sanctity of the Spirit, needful in order to our offering being 
 worthy a place on God's altar; and "frankincense" denotes the devout gladness 
 with which we should make fragrant every act of sacrifice and service to the 
 Lord. Compass God's altar, enriched by the Spirit's unction, and inspired with 
 holy fervour; thus our consecration becomes " a sweet savour unto the Lord." 
 
 V. 2. Burn the memorial of it. — As a heavenward appeal to God that He 
 would remember both the offerer and His " word unto His servants on which He 
 had caused them to hope." So David pleads — the Lord "remember all thy 
 offerings, and accept thy burnt sacrifice " (Psa. xx. 3) ; and thus tbe prayers and 
 alms of Cornelius rose up " for a memorial before God." We may send up to 
 Heaven our " incense of a pure offering," and keep a memorial continually before 
 God of our enduring hope in Him and of His covenant engagements for us. 
 
 V. 3. The remnant. — The priests of the tabernacle lived upon these consecrated 
 gifts. As" priests unto God" (Rev. i. 6) we Christians have a share in all the 
 provisions of God's hou^e : the Bread of Life, the grace of the Spirit, tbe delights 
 of Divine fellowship. This is " the feast of fat things" which they within the 
 Church enjoy. " Eat ye that which is good, and let your soul delight itself in 
 fatness" (lsa. lv. 2). 
 
 V. 8. Bring the Meat Offerirjg. — Choose which kind of offering you prefer 
 (three kinds are specified in vv. 4-7), then come with it " unto the Lord" ; through 
 the mediation of our Divine "Priest"; and He who prizes the " prayers of the 
 saints" and loves the " sacrifices of joy," will seal our offerings with acceptance, 
 and " hear from His holy heaven with the saving strength of His right hand " 
 (Psa. xx. 6). 
 
 V. 11. No offering with leaven nor any honey. — They would produce fer- 
 mentation. " Leaven" is symbolic of pride and hypocrisy, malice and wickeduess; 
 and " honey, ' though sweet to the taste, soon begets sickness, thus suggesting a 
 
chap. II. 1-3.] THE BOOK OF LEVITICUS. 21 
 
 soul quickly satiated and nauseated. God desires " truth in the inward parts," 
 worship from a " honest heart," sacrifices from those whose delight in Him is not 
 quickly reversed, whose love changea not. A mingling of corruption and in- 
 sincerity spoils our finest offerings. What need to pray, " Create in me a cleaa 
 heart," etc., and to examine ourselves and our motives when employed in sacred 
 occupations, lest we offend with leaven and honey. 
 
 V. 13. Season with salt. — It preserves from putrefaction ; renders food 
 savoury ; denotes uncorruptedness, durability, constancy ; was and is an oriental 
 symbol of hospitality and amity. " Every sacrifice shall be salted with salt," savs 
 Christ (Mark ix. 49) : there must be no corruptness allowed in the individual 
 Christian life ; and all our services should be savoured with the precious qualities 
 of enduring fidelity and constant love. Salt, too, betokens the perpetuity of the 
 Spirit's grace ; and because of His abiding presence (glad fact in the Christian's 
 experience, " He dwelleth with you and shall be in you") the consecrated soul 
 retains its sweetness with God and its healthful influence on men. " Ye are the 
 salt of the earth." 
 
 SECTIONAL HOMILIES. 
 Topic: Homage graced with Excellencies (Vv. 1-3). 
 
 In seeking God it should be our aim to press much into the act of adoration : 
 not to approach Him with a poverty of graces, but with every virtue combined in 
 the bervice ; thought and feeling, desire and devotion all being of the highest, the 
 finest and most fragrant. Not with one excellency alone beautifying our homage, 
 but with manifold excellencies combined. "The preparations (plural) of the 
 heart " are desirable ; all our resources of devout feeling and intelligence ; the 
 soul's fulness of gracious yearnings and aspirations ; so that our offerings are rich 
 in excellent qualities of homage : these make worship and service "things most 
 holy" unto the Lord. 
 
 I. Every element op worth and attractiveness should concentrate in 
 our worship and service OF GOD. " His offering shall be oiftae flour ; and he 
 shall pour oil upon it, and put frankincense thereon." 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. We may take Him 
 gratitude, as did Noah when he burnt his sacrifice upon quitting the Ark; our 
 appeasement sacrifices, as did Balaam on Pisgah j our penitential oblatiou, as David 
 did in the threshing-floor of Araunah ; we may take Him our look of faith, as did 
 the Israelites suffering from the serpent-bite; our tears, as did Peter when he 
 '' wept bitterly" ; and none of these sacrifices are rejected. For he condescends 
 to our low estate, and accepts the one ruling feeling or desire which prompts us 
 to seek His face. 
 
 2. Yet worship should be the outflow of all noble affections and aspirations of the 
 soul. " Fine flour, oil and frankincense," all should mingle, all should blend into 
 an offering " of sweet savour." As when the woman " who was a sinner" brought 
 her " alabaster box of ointment," and besides this, " washed His feet with tears^ 
 yea, and " kissed His feet," and then " anointed them with the ointment" (Luke 
 vii. 37-8)— all passions of penitence, gratitude, adoration, trust, love, combining 
 and concentrated on Jesus ! 
 
 3. Preparation for such a blending of graces in worship is our evident duty. 
 We ought not to enter God's presence with a poverty of homage, with hearts 
 cold and heedless, with no affection astir, with no sacred graces alert ; but with 
 all holy emotions and desires awake, and intelligent perceptions quickened by 
 forethought and pre-vision. God emphatically directs this preparatory arraugemeac 
 
22 HOMILETIC COMMENTARY ON [chap. n. 1—3. 
 
 for aright offering : " When any will offer, etc., he shall take thereout the flour 
 and the oil and the frankincense" (vv. 1 and 2). [See Addenda, p. 29, Sweet 
 Incense.] 
 
 So David arouses and prepares himself: "Bless the Lord, my soul; and all 
 tliat is within me, bless His holy name." Having no occasion in this age of the 
 Spirit to seek Qod with material presents, we may and should take Him the 
 realities they symbolised ; so that as from " golden vials full of odours" the 
 prayers of saints might " ascend up before God " (Rev. v. 8 ; viii. 5). All this 
 should enforce upon worshippers a deeply earnest concern to go in unto the King 
 with their purest, holiest, devout est feelings and thoughts. " Let not thine heart 
 bel ~sty to utter anything before God" (Eccles. v. 1, 2). He asks of us " what- 
 soe\ things are true, venerable, just, pure, lovely," etc. 
 
 II. Adorable presentations to god secure his gracious appreciation 
 
 AND LAVISH PRAISE. 
 
 What a richness of approving words we have here 1 " An offering ... of a 
 sweet savour unto the Lord." " It is a thing most holy of the offerings," etc. 
 (Vv. 2, 3). 
 
 1. No poverty of approval ever repels a fervent worshipper. 
 
 Affection may be wasted upon the unappreciating ; pearls cast before swine will 
 be trodden under foot ; Art's beauties are insipid to the unsympathetic soul. 
 To the imbecile and the eye void of discernment, 
 
 " A primrose by the river's brl^; 
 
 A yellow primrose is to him, 
 
 And it is nothing more." 
 
 Much that is beautiful in the world, and in human life, misses recognition ; eye3 
 and hearts are closed to their preciousness. But " God knoweth the heart" ; sees 
 the motive of action, the meaning of sighs and tears, the graces of desire and 
 design in our feeblest and frustrated efforts. " It is well that it was in thine 
 heart.' 1 ' 1 "The Lord loveth a cheerful giver." " It is accepted according to that 
 a man hath. 1 ' Nothing escapes Him. Jesus so instantly saw the charm of Mary's 
 act, though against it the "disciples murmured" (Mark xiv. 6, 8, 9). God 
 " smelled a sweet savour' when Noah sacrificed. 
 
 2. Offering such excellency of homage we shall assuredly realise that God is 
 well pleased. If " the Lord had respect unto Abel and to his offering," because 
 " by faith Abel offered a more excellent sacrifice than Cain, by which he obtained 
 witness that he was righteous, God testifying of his gift" will He fail to seal His 
 favour upon the soul who "worships Him in spirit and in truth," seeing "the 
 Father seeketh such to worship Him" 1 Did there not come transfiguration glories 
 upon Jesus " as He prayed" (Luke ix. 29), followed by the inspiring testimony, 
 " This is My beloved Son" 1 " In everything by prayer and supplication with 
 thanksgiving, let your requests be made known unto God ; and the peace of God, 
 which passeth all understanding, shall keep your hearts and minds through Christ 
 Jesus " (Phil. iv. 6, 7). God will make us glad, assured that we are " accepted 
 of Him." 
 
 III. Excellences in typical offerings foreshadowed the beauties and 
 
 WORTHINESS OF JESUS. 
 
 1. The quality of the flour bespeaks the intrinsic excellence of Christ. He is the 
 faultless One, "holy, harmless, undefiled" ; God's most gracious Son; "fairer 
 than the children of men." Inheriting His virtues by faith, we are beauteous in 
 His beauty, faultless in His perfection. " accepted in the Beloved," " made the 
 righteousness of God in Him," so as to stand at last " perfect before Him in 
 love." 
 
 2. The pouring oil thereon denotes the anointing of the Spirit. For the Holy 
 Ghost descended on Him ; " baptised with the Holy Ghost," Jesus was enriched 
 
chait. ii. 8—10.] THE BOOK OF LEVITICUS. 23 
 
 with the Spirit's grace. And as "heirs of Christ" we also "have an unction 
 from the Holy One" ; and " the anointing which ye have received of Him abideth 
 in you" (1 Jno. ii. 27). 
 
 3. The added frankincense, creating a pleasing odour through tho tabernacle, 
 tells of the delight fulness of Christ ; His joy-inspiring grace. Is not His name 
 " as ointment poured forth" ] He gladdens all who share in His sacrifice. And 
 He adds the beauty of spiritual delightfulness to the believer, so that God joys 
 in us ; and we are both to Him and among men aa " the sweet savour of 
 Christ." 
 
 Our approach to God in the excellences of worship becomes acceptable and well- 
 pleasing to Him only because of Jesus' merits and virtues, which add all the 
 worth to every accepted service men can render to the Lord. [See Addenda, 
 p. 28, The Beautiful in Worship.'] 
 
 Topic: Maintenance of Priestly Ministration (Yv. 3-10). 
 
 I. Approach to god's altar through god's priesthood. 
 
 1. Their office and ministers were Divinely ordained, (a) As to the office: 
 " No man taketh this honour to himself but he that is called of God " (Heb. v. 
 4). Christian preachers must hear God's call to the ministry. " Christ 
 glorified not Himself to be made an high priest, but He that said unto Him, 
 Thou art My Son " (Heb. v. 5). (b) As to the ministrations : Every act of the 
 priests is here minutely prescribed. So of Christian ministers (1 Cor. ix. 16-23). 
 And our Lord's ministrations equally so. (See Heb. vii. 24, &c.) 
 
 2. Without their mediation none could approach God. Nor may any come 
 nigh His presence now except through the priesthood of Jesus Christ (John xiv. 
 6), " No man comethto the Father but by Me " ; and (Heb. iv. 15, 16), " Having 
 a High Priest, &c, let us therefore come boldly," &c. The Christian ministry 
 does not reproduce and perpetuate a human priesthood. No sacrifices are now 
 offered (Heb. x. 11, 12); but "we are ambassadors for Christ, as though Ood 
 did beseech you by us . . . be ye reconciled to God." 
 
 II. Maintenance of god's priests by the peoples' gifts. 
 
 1. A Divine ordinance that they should be generously supported while sacredly 
 employed. Not supernaturally. God did not feed them with angels' food, nor 
 from the skies, nor from other than human resources, but by the offerings oj 
 individual worshippers. It left them free for their hallowed work. It called out 
 the generous thoughtfulness of those whom they sacredly served. It knit priest 
 and people together in mutual dependence and mutual helpfulness. 
 
 2. Individual responsibility to support God's servants and maintain His sanc- 
 tuary. Not a single sacrifice could be laid on the altar, of any kind, without 
 some part being assigned to the priests. This affirms our duty to give of our 
 life and love to Christ while we approach His Sacrifice to draw atonement from 
 Christ. It also pronounces against a selfish spirit, concerned only for personal 
 gain, in seeking salvation. The offerer must consider others' wants as well as 
 care for his own soul. And equally it teaches that they who enter God's house 
 and benefit by the ministration of the Christian pastor should contribute to his 
 comfort and support (1 Cor. ix. 11, 13, 14 ; Phil. iv. 18). [See Addenda, p. 29, 
 God's Ministers.] 
 
 III. Priestly ministrations protected with utmost sanctity. 
 
 1. Closed within the sacred precincts of God's house, they lived apart from the 
 world. God's witnesses to a spiritual life, and to a "life hid with Christ in God," 
 " Wherefore come out from among them, and be ye separate." 
 
 2. Ceaselessly employed in sacred services, they summoned men to a self' 
 surrendered career, glorifying God in their body and their spirit which are Eie.'f 
 
24 HOMILETIC COMMENTARY ON tCHAP. n. 8— 10. 
 
 "Ye are a holy priesthood, a peculiar people" (1 Pet. ii. 5-9), "zealous of good 
 works. " 
 
 3. Living in the very scene where God dwelt, they pledged to all sanctified 
 souls a home with God. " These are not of the world." " I will that they be with 
 Me where I am " (John xvii. 16-24). " Therefore are they before the throne 
 of God and serve Him day and night in His temple" &c. (Rev. vii. 15). 
 
 Topic: SUGGESTIVENES3 OP THE MEAT OFFERING (Vv. 8-10) 
 
 I. Its human aspect. 
 
 The Burnt Offering indicated consecration to, reconciliation with God ; trans- 
 ference of guilt to victim slain. The meat offering points to restoration after 
 reconciliation, the introduction of the worshipper to favour and friendship of 
 the Lord. At the Lord's Table, we may remember, the associations are 
 Eucharistic as well as Sacrificial. What did the meat offering teach the offerer 
 concerning himself? 
 
 1. That he ivas dependent upon God. A.s he prepared and presented the finest 
 of the wheat, made the pure white flour into cakes such as formed his daily 
 meal, he would be reminded of his dependence upon God who makes the corn to 
 grow, and crowns the year with His goodness. This offering, suggestive of the 
 social meal, would remind the worshipper that he sat at the board of his heavenly 
 Father who gave him daily food, and loaded him with life's bounteous blessings. 
 
 2. That he was under obligation to God. The offering acknowledged his duty 
 and indebtedness. Though small, yet it was of the best. Not chaf, husks, or 
 bran, but "fine flour." The obligation was to be discharged with (a) Cheerful- 
 ness. Oil was to mingle with offering, suggesting gladness in the worshipper, 
 grace and favour in the worshipped. (6) Devoutness. " Frankincense," an 
 emblem of prayer and praise ascending like sweet incense to the sky. 
 
 We are prone to forget the goodness of God as exercised and exhibited in our 
 unceasing Providential supplies. He gives us necessaries and luxuries. Yet 
 some (a) forget Him amid the excitements and enjoyments of life. Some (b) 
 ignore Him in their exclusive attention to the laws and agencies of nature. 
 Some (c) insult Him by denying His existence, and attributing all phenomena 
 and providence to chance. But some (d) adore Him by grateful hearts and 
 obedient lives. We should thankfully partake of His temporal mercies, but with 
 supreme gratitude accept " His unspeakable gift," the true Bread from heaven. 
 
 II. Its sacerdotal aspect ; or, What did the meat offering teach concerning 
 the Priests 1 
 
 1. Their office was worthy of respect. Selected by the Lord, they were His 
 special servants, and were appointed to perform sacred duties which the people 
 could not do for themselves. They were God's priests, and as such deserved the 
 considerate regard of the people. Though Christian ministers are not priests, 
 yet they are ambassadors for Christ, and stand, as it were, in His stead, beseech- 
 ing men to be reconciled unto God ; and, as such, are to be held in high esteem 
 for their work's sake. 
 
 2. Their services commanded recompense. Being withdrawn from secular en- 
 gagements, and giving their time and thoughts to sacerdotal duties, they had a 
 cogent claim (a) to live in the affections and sympathies of the people; and (b) to 
 be supported by them (Ezek. xliv. 27-30 ■ 1. Cor. ix. 13). In connection with the 
 sacrifices there was the priest's portion (v. 3), so that their physical wants might 
 be supplied. The New Testament teaches that " the labourer is worthy of hLj 
 hire," and " those who preach the Gospel should live by the Gospel." 
 
 3. Their sacredness claimed for them no worship. No sacrifice was offered tz 
 the priests. They had to seek forgiveness and offer sacrifices for themselves. 
 
Cir.w. II. 1— 8, 11— 13.] THE BOOK Ob LEVITICUS. 25 
 
 Till the worship had been completed they partook of nothing offered in sacrifice 
 to God; then it was their privilege to share what remained. Under the New 
 Testament dispensation ministers are not priests. They occupy no such unique 
 position, and have no priestly functions to fulfil. Yet, the minister of the Cross 
 — if he be true and faithful — is worthy of the highest, esteem, as well as worthy 
 of his hire, though unworthy of worship, as the Levitical priests. Through 
 relationship to our Great High Priest the whole company of the faithful become 
 •' kings and priests unto God" ; though not even " the glorious company of the 
 apostles" would receive homage, but would exclaim with one voice, " Worship God." 
 III. Its theological aspect ; or, What did the meat offering teach the 
 offerer concerning God 1 
 
 1. That He great/?/ valued His own gifts to man. " The earth is the Lord's, 
 and the fulness thereof, the world, and they that dwell therein" ; and yet He 
 holds His smallest works and common gifts to man in great esteem. His directing 
 the priests about their offerings with such minuteness of detail shows that the 
 works His hands had made are worthy being presented with scrupulous care and 
 order in His service. 
 
 2. That He reclaims and accepts His own gifts from man. He had the right to 
 do so, and to have them offered and disposed of as He saw fit. All objections 
 about waste and uselessness in the sacrifices vanish when we remember this. 
 When the people offered of their flocks and crops they ouly gave back a small 
 portion of what they had received in abundance ; so that their offerings were 
 <a) provided by God ; (b) belonged to Him; and (c), however great, were below His 
 deserts. We cannot offer to the Lord anything that is absolutely our own, for 
 all we have and are belong to Him. " Not your own, bought with a price." 
 'rod has aright to our service and sacrifice. If we present ourselves as living 
 sacrifices He will accept aud appreciate them as His own gifts restored. 
 
 :!. That He may be propitiated by such offerings of His gifts by man. Offerings 
 «>f the produce of the earth (such as Cain's), unassociated with substitutionary 
 sacrifice, fall below what God requires of man. Hence the Deist leaves out of 
 his worship the essential element to efficiency and acceptability. The hand of 
 faith must first be laid upon the head of the burnt offering, and an atonemeut 
 be accepted for him, before other services and sacrifices cau be well pleasing to 
 (rod. We cannot enrich the Lord by our gifts, yet He accepts them as expressions. 
 of our fealty and faith. Such offerings of our gratitude aud trust will be unto 
 Him a "sweet savour." — F. W. B. 
 
 Topic: Character as Qualifying Sacrifice (Vv. 1-3 and 11-13). 
 
 " Fine flour, oil, f rani: incense, it is a thing most holy unto the Lord. N"o 
 leaven, nor any honey. Every oblation season with salt." Beyond all dispute 
 the frankincense and salt indicate certain moral features of good ; and leaven, 
 honey, &c, certain moral features of evil. This specification of the excellent, 
 this prohibition of the deleterious, denotes how the qualifies which enter into 
 our sacrifices and services are considered by God. 
 
 I. Symbolised here we behold the g-races and faultlessness which dis- 
 tinguished .TKSUS. 
 
 1. His life was sacrificial. Bruised corn suggests suffering, aad our 
 Redeemer knew such bruising from God and man "It pleased the Lord to 
 bruise Him," &c. "Reproach hath broken My heart." But a crushed and 
 suffering Jesus is man's salvation. " By His stripes we are healed." 
 
 2. Yet His sacrifice was full of grace. " Fi'tte fi )ur, oil, frankincense, salt." 
 (a) Highest qualities of person and character distinguished Jesus. No husk, no 
 common quality in the flour ; " that Holy Thing which shall be born of thee shall 
 
26 HOMILETIC COMMENTARY ON [chap. ii. 12—16. 
 
 be called the Son of God " (Luke i. 35). " It is a thing most holy." (b) The 
 mcred oil of the Spirit enriched the character of Christ. " Pour oil " (v. 1) 
 "Grace is poured into thy lips." "The Word became flesh, full of grace and 
 truth." " The Father giveth not the Spirit by measure unto Him." " Jesus 
 being full of the Holy Ghost," &c. [See Acts x. 38.] (c) The delightfulness of a 
 perfect willinghood, the fragrance of a zealous consecration crowned His sacrifice : 
 "Frankincense." " Thy law is within my heart." "His zeal it consumed me." 
 " My beloved Son in whom I am well pleased." 
 
 3. In Bis character there was no fault, (a) No corruption tainted His sinless 
 nature and sacrifice. " No leaven." " Holy, harmless, undefiled, separate from 
 sinners." "1 find no fault in this man." (b) No mere earthly sweetness which 
 might become sickly ; no week sentiments of feeling ; no low or fitful affections 
 of the heart ; no private preferences or fleeting fantasies. His soul was moved 
 alone by loyalty and love to God and His high work for man. 
 
 4. Perpetuity and unchangeableness of excellence distinguished Christ's 
 character and sacrifice. " Seasoned uith salt.'' 1 His devotion to man was an 
 incorruptible and invariable principle His saving grace is an enduring and 
 inexhaustible quality in His sacrifice. 
 
 II. Indicated here we recognise the qualities of character god desires rr 
 
 SACRIFICIAL LIVES. 
 
 This offering was to present on the Lord's altar what would be grateful and 
 savoury to Him. Such is the aim of the Christian life : to consecrate to Him 
 a "sweet savour of Christ." 
 
 1. An even devotion, genuine and excellent throughout, like "fine flour." 
 
 2. An anointed character, beautified by the Spirit ; for "if any man have ECt 
 the Spirit of Christ he is none of His." 
 
 8. A sweet fervour of soul. For as the fire brought out the aroma of frankin- 
 cense, so should affliction exhibit Christian sweetness and grace. God desires, 
 too, a glad, and grateful spirit in service. "Giving thanks to His name." Also 
 qualities which spread pleasure around, as did the frankincense. "To do good 
 f-nd communicate forget not, for with such sacrifices God is well pleased." 
 
 4. U ncorruptedness of heart. " No leaven, nor honey." Void of selfishness 
 and guile ; neither insincerity nor mere natural sweetness, which may decay : 
 but the abiding graces of the Holy Spirit ; having an " unction from the Holy 
 One." 
 
 5. Enduring integrity of heart and life. "Salt." Counteracting the putrefac- 
 tions of sin. Maintaining perpetuity of sacred love and consecration. " Shoe- 
 ing forth the virtues of the Lord." 
 
 Holy and consecrated lives ; the noblest qualities of heart ; the incorruptible 
 graces of the Spirit; these make our services and sacrifices "in the eight of 
 ikA of great price." [See Addenda, p. 29, Character.] 
 
 Topic : B,E3C7,RF:crnoN Emblems. " The oblation of the first-fruits" (Vv. 12-16). 
 
 The order in which this offering came is given in chap, xxiii. First the Pass- 
 over, then the Wave-sheaf, then the Pentecost. The " sheaf of the first-fruits" might 
 be burnt as a sweet savour to the Lord, but the " oblation of the first- fruits" 
 night not be burnt on the altar (chap. ii. 12). The reason for this being that 
 'he " sheaf" was unleavened, whereas the "oblation" was mixed and made with 
 l?aven (chap, xxiii. 17). 
 
 I. Our lord's resurrection presented the " Sheaf of the first-fruits " unto 
 the Lord. 
 
 " Now is Christ risen from the dead, and become the first-fruits of them that 
 sleep" (1 Cor. xv. 20). 
 
chap. ii. 1—11.] THE BOOK OF LEVITICUS. 
 
 27 
 
 I. "In Him was no sin"— no leaven. 2. He was Himself a " sioeet savour" to 
 God. 3. He therefore rose to God in His pure humanity as incense from the 
 sacrifice. 
 
 II. The church of Christ was the " oblation of the first-fruits." 
 " We are a kind of first-fruits of His creatures" (Jas. i. 18). 
 
 1. This offering, having sin in it, " mixed with leaven," could not stand the test 
 of fire, God's searching holiness. 
 
 2. Yet it was to be consecrated to God. "Ye shall offer it, but it shall not be 
 burnt" (Lev. ii. 12). 
 
 3. And was both offered and accepted. For along " tvith it" was presented a 
 burnt offering, a meat offering, a peace offering, and a sin offering : symbols of 
 Christ's propitiatory atonement. The Church comes before God tvith the merits of 
 Christ; and is offered with all the value of His ivorlc associated zoith it. Though 
 in itself unable to stand the fire of God's holiness ; yet, with Christ's virtue 
 added, it is accepted even as the Shenf was accepted. 
 
 4. All the merits of the propitiatory sacrifices were needful to secure the accept- 
 ance of the leavened oblation. All the virtues of Christ's sacrifice and offices of His 
 priesthood are needful to ensure our acceptance with God, in consequence of the 
 sin intermixed, with our redeemed humanity. " The priests shall ivave them with 
 the bread of the first-fruits" (xxiii. 20). [Compare Juhs on the Offerings] 
 
 III. All the offerings of first-fruits appeared before the lord 
 
 1. Christ Himself entered into the Holy Place before the Lord. He ascended 
 to the heavenly places. 
 
 2. His redeemed Church also entered accepted into the very presence of the Lord. 
 " These were redeemed from among men, being the first-fruits unto. God and to 
 the Lamb" (Rev. xiv. 4). 
 
 3. Identified with Him in consecration to God, we shall be united with Him in 
 the temple of God. " Where I am there also shall My servants be." "Father, 
 I will that they also whom Thou hast given Me be with Me where I am." " By 
 Man came also the resurrection of the dead." " So shall they be for ever with the 
 Lord." [See Addenda, p. 29, Resurrection Emblems.] 
 
 OUTLINES ON VERSES OF CHAPTER II. 
 
 V. 1. — Theme : Tns perfect subdued- subservience to Another's will, even through 
 
 •:ess and meekness of chhist. "Fine bitterness of suffering; meek submission tc 
 
 /lour." insult and reproach : gentle patience and kind- 
 
 The types supply various aspects of ness even to enemiss — such were His char- 
 Christ's one work. "The Holy Spirit takes acteristics 
 
 truth in portions, and seems sometimes to II. Christ's qualities of meskest oUS- 
 
 turn our eyes away from one portion of truth duedness are typified in the Food OSTHS- 
 
 to let us see better some other portion, by ing. " Fine flour." 
 
 keeping our attention for a time fixed on that 1. There is no suggestion in the typ; cf 
 
 alone" (Bonar). The Burnt offering has subduedness conferred. No millstone is seca 
 
 shown us Christ as the Devoted One, dedica- grinding the com into its smoothness. TL? 
 
 ting Himself and all His powers always to flour is brought perfected in its fineness. 
 
 God. Now the Meat offering will reveal to Such was Christ as He catne into the world 
 
 us Christ in vieek subduedness. perfect in meekness and lowliness and even 
 
 I. Cueist was here to develop a chas- quality of submission. Affliction and suffer- 
 
 ACter of perfect subjection to God. ing found these qualities in Him, as the fire 
 
 1. Men had through all their history been on the altar found them in the flour ; it did 
 marked by self will and arrogant insubordina- not produce them. 
 
 Hon to God. '• Cedars of Lebanon high and 2. The invariable evenness of Christ 's sub- 
 lilted up." " Pride compassed them about," mission is suggested. The meekness He 
 &c. manifested in the judgment hall and on the 
 
 2. Among rach Christ came to manifest im- Cross was not more perfect than that which 
 plicit obedience and subjection. " Lo I come marked Him as He grew up in the home of 
 to do Thy will, God." Joseph and Mary, sharing their 1 w estate. 
 
 "Not My will but Thine be done." Cheerful '• He was subject unto them." The excellen- 
 
28 
 
 HOMILETIC COMMENTARY ON 
 
 [chap. il. 
 
 cies of His character were intrinsic and 
 
 essential. " Fine flour.' 1 '' 
 
 (a) How contrasted is this excellency of 
 Christ with the variable spirit and behaviour 
 of His followers. John wished to call fire 
 from heaven on others ! Panl spake in 
 anger, " God shall smite thee thou whited 
 wall ! " But the equability of Jesus never failed. 
 
 (/>) Yet we may cultivate " the meekness 
 and gentleness of Christ" Guard against the 
 hinderances to graciousness of character and 
 the irritations which molest the spirit, and 
 " learn of Him who was meek and lowly of 
 heart." [Compare Newton's Thoughts on Levi- 
 ticus.~\ 
 
 V. 3. — Theme: Christ the food of privi- 
 leged souls. " The remnant of the Meat 
 offering shall be Aaron's and his sons." 
 
 Before any portion went to supply the 
 necessities of the ministering priests, note — 
 
 I In the offering of christ which is 
 
 DESIGNED TO SUSTAIN MAN'S LIFE, GOD HAD A 
 
 portion. " A handful," " the memorial " of 
 the offering was first burned upon the altar. 
 Even in devoting Himself to meet the hunger 
 and wants of humanity, Christ did it as " an 
 offering unto the Lord'' He did all with His 
 Father in first and highest thought. 
 
 II. IN THE OFFERING OF CHRIST PROVISION 
 IS MADE FOR THE SPIRITUAL WANTS AND NEEDS 
 OF MEN. 
 
 1. In Christ Jesus will be found man's 
 sufficiency. The soul's wants are all supplied 
 in Him. Whoever drew upon Him and went 
 away unsatisfied ? What need, what trial, 
 what demand of our manifold life does Christ 
 not meet ? He will satisfy us in every condi- 
 tion : when poor to give us succour, when 
 weary to give us strength, when sorrowful to 
 give us joy. Christ is our Food. 
 
 2. Yet it is limited to those who are in 
 priestly relation to Him. Those who are 
 " priests unto God " : all sanctified souls, who 
 live to God, they will find in Jesus every 
 true need met. Others may wander else- 
 where crying, "Who will show us any good ? " 
 but " they who are Christ's have crucified the 
 flesh with its affections and lusts," and these 
 find " Christ is all in all." 
 
 V. 9. — The?ne: A memorial on god's altar. 
 
 " The priest shall take of the meat offering 
 a memorial thereof, and shall burn it upon the 
 altar." Consider — 
 
 I. Its contrast with a memorial of 
 
 INIQUITY. 
 
 In Numb. v. 11 we read of "an offering of 
 memorial, bringing iniquity to remembrance? 
 
 That was a food offering of barley meal, 
 without oil, and without frankincense. 
 
 No intrinsic virtue, no sacred anointing, no 
 pleasing grace. 
 
 The memorial was associated with sin, and 
 the forerunner of a czcrse (Numb. v. 18). 
 
 How appalling if Christ's offering were to — 
 
 1. Memorialise our guilt before God ; and 
 
 2. Evoke a curse upon our conviction of 
 wrong. 
 
 II. The gracious significance in Christ's 
 memorial offering. 
 
 In this instance of the "memorial" — 
 
 1. It was rendered sweet to God by admix- 
 ture of oil, frankincense and salt. A pleasant 
 offering to Him, therefore. And assuredly no 
 memorial of iniquity could be pleasant to God ; 
 it was a remembrance of the sacred grace of 
 Christ for man. 
 
 2. It was designed to bring righteousness to 
 remembrance. Christ's precious merits. And 
 going up before the Lord for us they repre- 
 sent the truth that by imputation those 
 merits become ours, on whose behalf "the 
 memorial " is burned on the altar. 
 
 V. 9. — Theme : Thoroughness in service 
 for the lord. "It is an offering made by 
 fire, of a sweet savour unto the Lord." 
 
 I. Complete consecration. Fire ad- 
 sorbs, transforms all. 
 
 II. Ardent enthusiasm. Fire intense, 
 demonstrative, aggressive. 
 
 III. Dittne approbation. " The Lord."' 
 
 (a) Recognises such thorough service. 
 
 (b) Fe/oices in such thorough service ; "a 
 sweet savour." — F. IV. B. 
 
 V. 11. — Theme : Purity in service of the 
 lord. "Ye shall burn no leaven, nor any 
 honey." 
 
 Service for the Lord to be — 
 
 I. Unmixed with impure inflziences. 
 "Leaven" penetrates, and permeates, and 
 transforms the meal into its own nature ; evil 
 spreads rapidly when entertained, has power 
 to vitiate the heart, and corrupt religious 
 work and worship. 
 
 II. Unmixed with sensual indulgences. 
 " Honey " suggestive of self-gratification, of 
 luxury to satiety. Appetites must be curbed, 
 selfishness crucified ; not the sweet and safe 
 sought so much as the right and true. We 
 need the thoughts of our hearts cleansed by 
 the inspiration of the Holy Ghost, that 
 motives and desires may be pure ; for the out- 
 ward act of service, however costly, is only an 
 abomination if not offered from a sincere and 
 sanctified heart. — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER II. 
 
 The beautiful in worship. 
 No sacred lore, howe'er profound, 
 Nor all the long and varied round 
 Of sacred rites, can bliss procure 
 For worthless man, in heart impun 
 
 Altho' a man with zeal and skill 
 Should all external rites fulfil, 
 He reaps no fruit of all his toil 
 If sin his inner man should soil. 
 
CHAP. III. 1 — 17.] 
 
 THE BOOK OF LEVITICUS. 
 
 29 
 
 E'en he his all in alms who spends, 
 With heart defiled, secures no meed ; 
 The disposition, not the deed, 
 Has value — on it all depends. 
 
 Vayu Purana, -viii. 190. 
 See Bonar's 
 - 1 - 'Tis first the true and then the beautiful, 
 Not first the beautiful and then the true." 
 
 " Onward, onward may we press 
 Thro' the path of duty ; 
 Virtue is true happiness, 
 Excellence true beauty. 
 Minds are of supernal birth, 
 Let us make a heaven of earth." 
 James Montgomery. 
 The merely beautiful, external and aesthetic 
 in worship is not enough, and is perilous 
 when, as expressed in Aurora Leigh, 
 
 " The beautiful seems right 
 By force of beauty." 
 " In the spirit of that significant Oriental 
 usage which drops its sandals at the palace 
 door, the decent worshipper will put off his 
 travel-tarnished shoes, will try to divest him- 
 self of secular anxieties and worldly profits, 
 when the place where he stands is converted 
 into holy ground by the words, " Let us wor- 
 ship God! " — Dr. Jas, Hamilton. 
 
 Sweet incense. Worship is the compound 
 of many gracious ingredients — repentance, 
 faith, contrition, desire, love, joy in God, and 
 other graces. Offered daily and inspired by 
 the Spirit, such worship is no intrusion, but 
 welcome before the Eternal Throne, performed 
 with all the precious sweetness of the meri- 
 torious grace of Christ. 
 
 God's ministers 
 
 " The man who has adopted the Church as 
 a profession, and goes through the routine of 
 his duties with the coldness of a mere official 
 — filled by him the pulpit seems filled by the 
 ghastly form of a skeleton, which, in its 
 cold and bony fingers, holds a burning lamp." 
 — Dr. Guthrie. 
 
 " A minister's credentials as a pastor will 
 be most readily accepted who shows himself 
 
 the follower of One who turned and said to 
 His disciples, ' But I have called you friends.' " 
 — Anon. 
 
 " The Apostle saith that they are worthy of 
 double honour, an honour of reverence and 
 an honour of maintenance ; and, doubtless, 
 the very heathen shall rise up in judgment 
 against many who profess the truth in this 
 respect; for the heathen themselves did show 
 such honour to their devilish priests that one 
 of the Roman consuls seeing a priest and 
 some vestal virgins going on foot, and he 
 riding in his chariot, descended, and would 
 not go into it again till those votaries were 
 first placed." — Bishop Reynolds. 
 
 •■ The spirit and manner of a minister ot'len 
 affects more than the matter." — Cecil. 
 
 It is said of Whitefield, " So close was his 
 communion with God before preaching, that 
 he used to come down to the people as if 
 there were a rainbow about his head." And of 
 the Rev. J. H. Stewart, " He was a precious 
 box of ointment in a wounding world." And 
 of the Rev. J. H. Forsyth, 'He did what 
 thousands do, but he did it as not one m a 
 thousand does." 
 
 Resuekection emblems. " The very fkst 
 employment of Israel in Canaan was prepar- 
 ing the type of the Saviour's resurrection, and 
 their first religious act was holding up that 
 type of a risen Saviour." — Bonar. 
 
 '• The wheat sheaf was an earnest that the 
 whole field should be reaped, as well as a 
 sample of the harvest. . . . The ideas of 
 pagans respecting the dead are suggested by 
 the broken Corinthian pillar or the stringless 
 harp. . . . The word cemetery, which 
 means a sleeping-place, gives us the Christian 
 idea, for He ' giveth His beloved sleep." — 
 Pilkington. 
 
 Chakactee. '-Character is higher than 
 intellect." — Emerson. 
 " A soul of power, a well of lofty thought, 
 
 A chastened hope that ever points to 
 heaven." J. Hunter. 
 
 " When character is lost ail is lost." — 
 German Motto. 
 
 CHAPTER III. 
 
 %\z |)eaa (Offering ai &|janksgtbinjj. 
 
 SUGGESTIVE READINGS. 
 
 V. 1. — A sacrifice of peace offering. Happy are the truths made evident iu 
 this peace sacrifice ; delightful to God, blessed for man. Peace is established 
 between God and the soul, reconciliation is realised ; and the offerer comes to 
 the altar with festive gladness in his heart. Yes, and God also, and the priests, 
 
30 HOMILETIC COMMENTARY ON [chap. hi. 
 
 and the offerer's friends, all join in the sacrificial banquet of joy over peace restored. 
 Its completeness was realised in Christ : " For He is our Peace, who hath made 
 both one" (Ephes. ii. 14). The angels' carol has become translated into Christian 
 experience — " On earth peace, goodwill toward men." He who would enter into 
 and enjoy " peace with God," must bring the Redeemer's " sacrifice of peace 
 offering" (Rom. v. 1). 
 
 Whether male or female. Unrestricted freedom in choice of the victim ; as 
 though God was so desirous of peace with man that every possible opportunity 
 and convenience should be arranged for effecting conciliation. That is the 
 lesson : and in the atonement of Calvary the plan of appeasement and acceptance 
 is ready of access to every one. No difficulty, no embarrassment, is left by God 
 in the way of our obtaining reconciliation and fellowship with Him. 
 
 V. 2. — Lay his hand on . . . and kill it. Here is the crowning act of the 
 sinner : act of identification with the very death of the victim. Who slew the 
 Sacrifice 1 even he who lays his hand on Him in order to be saved ; yes, saved by 
 the death the sinner himself inflicted I Jesus claims the victim's place ; gives His 
 life for man. Each altar sprinkled with blood proclaims the peace thus bought, 
 peace bought by death. " The chastisement of our peace was upon Him." 
 
 V. 3.— All the fat that is upon the inwards. In the burnt offering it was the 
 fat connected with the limbs and external parts of the victim which God required ; 
 but in the peace sacrifice He specifically asks the inward fat which covers the 
 vitals. This denoted inward health ; and typified the inmost excellency of Christ. 
 And as this was to be for God, placed and consumed upon His altar, it bespeaks 
 how all the virtue and grace of Jesus in His own essential perfectness and 
 preciousness were necessary to a satisfactory peace between God and man. For 
 what inferior sacrifice could suffice? The enmity and outrage wrought by our 
 sin and sinfulness were such that the most absolute excellence was essential in 
 our propitiatory offering. But Christ offered " all " His virtue to God for us. 
 
 V. 5. — On the altar upon the burnt sacrifice. Peace is not the first thing for 
 man to seek with God, but satisfaction : that having been made in the burnt, 
 sacrifice, he may " burn" his peace offering •' upon the burnt sacrifice." No 
 basis for peace except the sufferings of Christ. He having been offered in sub- 
 stitution for guilt we may lay our peace offering upon that Sacrifice. 
 
 V. 11.— The food of the offering made by fire unto the Lord. God find* 
 "food" — satisfaction, gratification — in the altar offering, in the excellencies of 
 Christ devoted in sacrifice to win man's acceptance. Grand truth : the presenta- 
 tion of atonement by Jesus for man's peace yields to God a satisfying " food," a 
 substantial joy, which both fills all the Divine desires and answers all the Divine 
 demands. Tike saviour's sacrifice was very precious to the holy God. 
 
 V. 17. — Eat neither fat nor blood. As the " fat" symbolised the inmost virtue, 
 this law claimed the best as God's portion : and as the " blood" represented the 
 life of the victim, this law claimed life as inalienably God's. You owe Him 
 your inmost affections, the most precious qualities of your being ; yea, your 
 whole life. Jesus gave them all to His Father : and we should also yield our 
 noblest, our all. 
 
 Explanatory Homily. 
 
 i. The sf iritual standing, or sacred qualification of the offerer. Peace offer- 
 ings could be presented only by persons who had already obtained forgiveness of 
 <ins (by the sin and trespass offerings, comp. chap. vi. 7), and had consecrated 
 themselves as on the altar to Jehovah (by the burnt offering, comp. vii. 12), and 
 were thus at peace with God. 
 
 This sacrificial regulation indicates an enduring spiritual law : that he who- 
 would enter ir.to a state of friendship with God must first have secured expia- 
 
chap. in. 1—5.] THE BOOK OF LEVITICUS. 31 
 
 tion of his sins (sin offering), and have consecrated himself (burnt offering) and 
 his substance (meat offering) to the Lord. 
 
 ii. Propitiation and self surrender are not absent even in presenting peace 
 offerings. The blood of the victim was sprinkled on the altar, and portions of the 
 carcass were burnt in the tire. Whereas the imposition of hands And slaughter of 
 the substitute by the offerer betokened sense of condemnation and appeal to 
 sovereign grace. 
 
 We cannot acceptably offer even sacrifices of peace and praise apart from the 
 meritorious death and substitutionai-y atonement of Jesus. 
 
 iii. Peace offerings were various, both in the victims chosen and in the pur- 
 pose for which they were offered. (1) The victims : from the herds or flocks, male 
 or female. (2) The purpose : thank offerings, votive offerings, free-will offerings. 
 The first expressed gratitude for God's gracious favours j the second fulfilled a 
 vow made on condition of receiving God's goodness ; the third entreated a 
 mercy, but without conditions, as in a vow, retaining freedom to make return 
 to the Lord as occasion served. 
 
 Great variety may mark our thank offerings to God, but the liberty leaves us 
 without excuse if we render nothing to the Lord for all His benefits towards us. 
 
 iv. In the distribution of portions of the peace offering a sacrificial feast of 
 fellowship was enacted. 
 
 A part to Jehovah, other parts to the priests, and the remainder to the 
 offerer, all meeting in amity and peace, and joyously sharing in the sweet savour 
 offering. 
 
 For the reconciliation of man to God, and Divine fellowship with man, occa- 
 sioned heart gladness to the Divine Father (see parable of Prodigal Son), to the 
 reinstated worshipper, and to the Daysman betwixt them who laid His hand on 
 them both — the mediating Priest. 
 
 v. The part of the divided victims were specially apportioned, establishing a 
 law of priority in sacred claims. To God the choicest parts first. These were 
 burned on the altar, and became a "sweet savour unto the Lord." To the 
 community of priests ("the breast"), and to the officiating priest ("the right 
 hind leg") next, indicating grateful recognition of Priesthood ministries, 
 specially Christ's, and fellowship with the sacred priesthood of believers. The 
 sacrificer retained the rest, but only that he, with his friends, might join the sacred 
 repast, and thus emphasize the truth of the communion of saints ; they and God's 
 household, and God Himself, all partaking of the one offering, as a feast of 
 friendship and communion. 
 
 Our first aim should be to offer the worthiest to the Lord ; next to own 
 grateful obligations to the mediatorial service of Christ ; then to establish 
 festal relationship with the household of God, the household of faith. Self 
 last in fellowship, no man living to himself. Christian life joyously communing 
 with the Father, the Mediator, and the Church. 
 
 SECTIONAL HOMILIES. 
 
 Topic : Phace-Offeiung Sacrifices (Vv. 1-5). 
 
 Consider — 
 
 I. Historic instances of presenting the peace offering. 
 
 Scripture records of these occurrences are instructive. Some of the occasions 
 when the offering was presented were Divinely appointed. 
 
 (a) At the consecration of priests for their holy office and ministry (Ley. vii. 
 30-34). (6) At the completion of the term of a Nazarite'a vow (Numb. vi. 14). 
 (c) At the dedication of the completed tabernacle (Numb. vii. 17). (d) At the 
 
S2 H0M1LETIC COMMENTARY ON [chap. hi. 1—5. 
 
 feast of the first-fruits (Lev. xxiii. 19) ; and (e) At the joyful opening of Solo- 
 mon's temple (1 Kings viii. 63). 
 Others were spontaneous — 
 
 1. For signal experience of Providential deliverance. Thus (a) David in the 
 hour of victory, when " his head was lifted up above his enemies round about 
 him," resolved to " sacrifice in God's tabernacle sacrifices of joy " (Psa. xxvii. 6). 
 (6) Amid merciful rescues from peril, enumerated in Psalm cvii., as when guided 
 through a lone wilderness (v. 4), or brought out of sore oppression (vv. 10-14), 
 or upon recovery from wastiug sickness (v. 18), or when the haven is reached 
 after terrible voyage (v. 30), etc. Then " let them sacrifice the sacrifice of thanks- 
 giving " (v. 22). 
 
 2. As the fulfilment of vows made in troublous circumstances. Thus Jonah 
 "prayed unto the Lord his God out of the fish's belly " (Jonah ii. 1), and vowed, 
 when " salvation came to him of the Lord " (v. 9), that he would sacrifice unto 
 Him with the voice of thanksgiving, and pay that he had vowed " (v. 9). [See 
 also Psa. cxvi. 3, 17-19] 
 
 3. As a seal of fervent and trustful prayer. So did the confederate tribes 
 before going to battle against the victorious Benjamites. They "went up and 
 came to the house of God and wept, and sat there before the Lord, and fasted 
 that day until even, and offered burnt offerings and peace oferings before the 
 Lord " (Judges xx. 26). [See Adlenda, p. 33, Sacrifices of Peace.'] Consider again 
 the— 
 
 II. Sacred sentiments prompting to the offering op the peace sacrifices. 
 
 Noting the attitude of thought, the feelings of heart, with which the sacri- 
 fices were presented, we shall realise the religious affections which found expres- 
 sion in this form of altar offering. 
 
 1. Prominent, as a motive to the peace offering, is thanksgiving. It presented 
 a sacrifice of praise to God ; it yielded an offering to Jehovah's glory. This 
 implies a heart of gratitude in man; a reverent sense of the goodness of God; 
 a desire to perform some act to His glory and praise. In chap. vii. 12 it is 
 distinctly marked as intended "for a thanksgiving." The worshipper should 
 seek God not alone with requests, and under sense of danger or need, but with 
 the homage of joy. " I will sacrifice sacrifices of joy. I will sing," etc. (Psa. 
 xxvii. 6). "God hath done great things for us, whereof we are glad." " What 
 shall I shall render uuto the Lord for all His benefits towards me?" "Bless 
 the Lord, my soul," etc. " Thanks be unto God for His unspeakable gift." 
 We are to glorify God with praises. Hence the exhortation, " By Him, there- 
 fore, let us offer the sacrifice of praise to God continually, that is the fruit of 
 our lips giving thanks to His name" (Heb. xiii. 15). [See Addenda, p. 38, 
 Thanksgiving.'] 
 
 2. Equally manifest, as a motive to the peace offering, is dedication. Thus 
 it is provided that " the sacrifice of his offering [may] be a voiv' (Lev. vii. 16). 
 This means a consecration to some act of service for God. As the " sweet savour" 
 ascended to God it bore to Heaven a hostage and pledge of practical godliness 
 and grateful obedience which should follow. " Praise waiteth for Thee, God, 
 in Zion, and unto Thee shall the vow be performed" (Psa. lxv. 1). "I will go into 
 Thy house with burnt offerings, I will pay Thee my vows which my lips have 
 uttered, etc. I will offer unto Thee burnt sacrifices of fatlings, with the incense 
 of rams," etc. (Psa. lxvi. 13-15). Christian life should assuredly be yielded in 
 devotion to the Lord in return for the grace we have received. 
 
 III. Gospel realisations of the typical significance of the peace 
 offerings. 
 
 1. The varieties in the victims symbolise the manifold aspects of Christ's 
 gracious offering. As in the burnt offering. [See on Chapter I.] 
 
 2. The different motives prompting the offering suggest the various purposes 
 
chap. in. 3, 9, 14, 16.] THE BOOK OF LEVITICUS. 33 
 
 Christ's sacrifice effected. His peace offering both was for Gods praise, in sinners 
 reconciled ; and for man's dedication, in Christian lives being vowed and devoted 
 to His service. For when " made nigh" in Christ it is our joy to live unto God 
 in loving, willing obedience. Christ's sacrificial life represented both significant 
 aspects of the peace offering : it was an offering to Divine praise and glory, and 
 an enactment of man's grateful consecration to God. 
 
 3. The blessed reconciliation of God and man was sealed in the peace offering 
 of Jesus. " Having made peace through the blood of His cross, by Him to recon- 
 cile all things unto Himself," etc. (Colos. i. 20). 
 
 IV. Present-day obligations in the light of the ancient peace offer- 
 ings. 
 
 1. He who would offer praise to God must do so at the altar. That was the 
 place where the offering was made. Nothing, no grateful affection, no dedicatory 
 vow, may go from man to God irrespective of the altar. Nothing can be accepted, 
 nothing is permitted, apart from Christ's sacrifice. The peace offering must be 
 " on the altar upon the burnt sacrifice " (v. 5) ; something additional to and 
 following upon Christ's atoning merits. Gratitude is beautiful, dedication is 
 right ; but God will have neither — from sinful man — apart from the Saviour's 
 grace. These are lovely flowers which can only properly unfold and bloom under 
 the radiance of the Cross. 
 
 2. Divine graciousness summons us to the sacrifices of thankful devotion. Not 
 a moment but our hearts and lips should be pouring out streams of praise, the 
 sweet savour of love, the homage of joy, the evidence that we are the Lord's : 
 ■' wherefore glorify God in your body and in your spirit, which are God's." 
 
 3. Peace with God in Christ is the basis of a joyful godly life. Praise can only 
 be where peace is realised and enjoyed. All our happiness rests on our being in 
 Christ, partakers of " peace with God through Jesus." Then we can " also joy in 
 God" (Rom. v. 1 and 11). And Christian life should " show forth the praises of 
 Him who hath called us out of darkness," etc. (1 Pet. ii. 9). Blessed peace 
 which imparts such joy and inspires such praise ! 
 
 Topic: The Feast of Man's Fellowship with God (Vv. 3, 9, 14, 16). 
 
 " He shall offer of the sacrifice of the peace offering unto the Lord." Not the 
 whole, but a part was to be burnt on the altar fire, and " Aaron's sons shall 
 bum it — i.e., the specified portion which God required (see v. 4). And this 
 part participation by God is further particularised in v. 16 — "The priest shall 
 burn them upon the altar; it is the food of the offering made by fire for a sweet 
 savour ; all the fat is the Lord's." 
 
 The remaining parts (chap, vii.) were distributed to the priests who minis- 
 tered and the offerer himself. Thus the peace offering was shared by God with 
 man ; . they met together in a sacrificial feast, and partook of the same altar 
 oblation. To eat together is a sign of friendship and fellowship. 
 
 I. Such privileged communion between god and man is established on 
 special conditions. 
 
 Who is the man who thus is admitted to feast with God 1 May anyone 
 adventure into such privilege 1 Are there no restrictions or conditions regu- 
 lating so wondrous an incident? 
 
 1. Fellowship between God and man must be at the altar of sacrifice. There, 
 where sin is acknowledged, atoned and purged ; where substitution is accepted 
 for the life of sinful man ; where " no condemnation " is attained by penalty 
 having been laid upon the Victim. Only there can God meet man in friend- 
 bhip. Sacrifice must go first. 
 
 2. Fellowship proceeds on the recognition that we yield our highest affections 
 
 D 
 
34 H0M1LET1C COMMENTARY ON [chap. in. 3, 9, 14, 16. 
 
 and virtues first to God. That victim being offered is in the offerer's stead, and 
 represents man. What part of the man does God require 1 The very choicest 
 part ; just as He was to have the inmost vitalities and fat of the sacrifice. It 
 means that before God can have blessed communion with man, man must give 
 God his inmost affections and noblest powers in ready consecration ; that, 
 indeed, it is only in the act of such dedication of our highest qualities to Him 
 God comes into fellowship with man at all. God would have refused to partake 
 of the feast if any inferior part had been presented Him. We must bring our 
 first energies, our purest love, if God is to " sup with us and we with Him " 
 (Rev. iii. 20). 
 
 3. Fellowship can only be enjoyed in connection with intervening priestly ser- 
 vices. " Aaron's sons," etc. (vv. 2-4). No communion, no acceptance with God 
 apart from the mediation of Jesus. 
 
 4. Fellowship with God requires that we associate His priests with us in the feast. 
 [Compare chap. vii. 14, 31-35.] The lessons of this enactment are (1) Generous 
 attention to and support of those who minister to us in holy things. We " reap 
 their spiritual things," and should show appreciation. (2) Communion with the 
 saints who unite with us in temple service. All fellow Christians are " priests." 
 (3) Largeness of heart in sharing with others the blessings we enjoy. Give a 
 better portion to them than that we retain for ourselves. " Hospitality one to 
 another without grudging " (1 Peter iv. 9). In a feast the host gives the best 
 to his guests. The idea is regal. We entertain the King and His courtiers, and 
 place the choicest part of the banquet first before the King ; then the best 
 remaining portions we serve to His attendant ministers ; for ourselves, happy 
 and honoured that we may sit down at such a banquet and entertain such guests. 
 [See Addenda, p. 38, Blessedness of Peace.] 
 
 II Such privileged communion pourteats the joyous experience open 
 
 TO MAN IN CHRIST. 
 
 Felicity is the prevalent sentiment in such a feast. Joy with God ; joy in 
 Jesus ; joy among fellow saints. But all this blessedness is in connection with 
 a sacrificed life. As all our felicity springs from the redemption of Jesus. 
 
 1 . God's satisfaction and delight with the choice virtues of Jesus. Christ, as our 
 Representative, is here giving Himself to God for us, and He finds sweet savoury 
 food in the offering (vv. 11, 16). "This is My beloved Son, in whom I am well 
 pleased." For the inmost affections of Jesus were all supremely consecrated to 
 His Father. Yet there was also another cause of God's delight in Jesus — that 
 He offered Himself as the sacrifice for man's salvation : " therefore doth My Father 
 love Me because I lay down My life." God looked on the altar, saw that to Him 
 were yielded the best affections of His Son, and saw equally that His life was 
 readily offered as a Peace Sacrifice for sinners, that the Father and the family 
 might be again at one. 
 
 2. Man's blessedness in the experiences of fellowship in Christ Jesus. Peace is 
 not all we find in Him, but happiness, "joy unspeakable and fall of glory" : "a 
 feast of fat things." Christian life is a banquet. " Eat, my friends." And it 
 is a feast, not upon faulty and false diet, which mocks the cravings and hopes of 
 men, but is upon an offering " without blemish," the choicest of the flock. Christ 
 Himself is the food of the believer. 
 
 "Yes, Thou art precious to my soul." 
 
 Happy they who are " partakers of Christ Jesus," and live upon Him. H<j 
 
 " satisfies our mouth with good things," and so daintily feasts the heart's longing;.-, 
 that " His joy remains in us, and our joy is full." 
 
 Note : This feast of fellowship was both an expression of love by the offerer of 
 f be sacrifice, and in turn nourished that love in him by communion with God and 
 His Church. 
 
CHAi\ in. 1-17.] THE BOOK OF LEVITICUS. 35 
 
 3. Christ's own happiness in the feast of man' s fellowship with God. The priest 
 had a choice part in the sacrifice. He who is " Priest over the house of God" shares 
 in this glad banquet. Himself the Victim sacrificed, He is also the mediating and 
 partaking Priest. How does this open to view the heart of Christ : He as medi- 
 ating Priest joins in the gladness of the event of communion reinstated between 
 God and man : feasts with us as the intervening Friend, and is satisfied with the 
 portion which is His. For can our Lord be other than satisfied with His part in 
 the transaction 1 It is through His mediation that God and men feast together. 
 And in the delighted love of the Father and the grateful happiness of man Jesus 
 finds a rich satisfaction : it is " the joy set before Him" for which He " endured 
 the cross, despising the shame." 
 
 (1) Into such a feast He asks to be admitted, as He appeals at the sinner's 
 heart : " Behold I stand at the door and knock ; if any man will hear My voice 
 and open the door, I will come in and sup with him and he with Me." 
 
 (2) To such a feast He comes when His saints gather at the sacramental table. 
 " With desire I have desired to eat this passover with you." " This do in remem- 
 brance of Me." " There am I in the midst of you." 
 
 (3) For such a feast He is preparing in the Father's house. That " supper of 
 the Lamb" was often in His thoughts when on earth (Luke xiv. 15 ; xxii. 16, 18). 
 " He saith unto me, Write, Blessed are they which are called unto the marriage 
 supper of the Lamb" (Rev. xix. 9). Joy will indeed fill the Saviour's heart then : 
 for " He shall see of the travail of His soul and shall be satisfied" (Isa. liii. 11). 
 
 Topic : Peace by Fulfilling Divine Conditions (Vv. 2-5, etc.). 
 
 Temporal blessings God showers down alike upon the evil and the good. Un- 
 solicited He loads mankind daily with His benefits. But for spiritual blessings 
 He will be inquired of. Specified means must be employed that pardon and 
 peace may be enjoyed. The first part of the peace offering was expiatory ; then 
 came the Eucharistic feast. 
 
 I. The offering was to be carefully chosen. The strongest, best and 
 purest parts were to be kept exclusively sacred to the Lord. Everything was to 
 be done in order, and according to minute directions. 
 
 II. The offering was to be personally appropriated. No offering by proxy ; 
 each offerer to offer for himself with his own hands. Not enough to purpose in 
 the heart, to have sound views and clear knowledge of what required. The 
 act must promptly, personally be performed. 
 
 III. The offering was to be cheerfully presented. (This fully shown in 
 chap, vii.) All not to be consumed as in holocaust ; the offered had anticipa- 
 tion of partaking with priests of residue in joyful fellowship. 
 
 Our inestimable privilege is to have fellowship with the Father and with His 
 Son Christ Jesus, who has left to the world through His Church the Divine 
 legacy of Peace. He is our peace, and hath broken down the middle wall of 
 partition between us aud God. — F. W. B. 
 
 Topic: Peace resulting from propitiation (Vv. 1-17). 
 
 Reconciliation and restoration to God bring peace ; hence the peace offering, 
 ao peculiarly significant of tranquil joy, follows the burnt and meat offerings. In 
 this festival God, the priests, and the people partook together. It signified to 
 complete, to make whole, and was therefore a symbol of fulness, fellowship, and 
 friendship. In it God showed not only that He is to be ministered to by man, 
 but also that He delights to minister to man. The great truth taught is, that 
 reconciliation to God leads to intimate communion with Him. 
 
 d2 
 
S6 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. III. 1 — 17. 
 
 I. Great freedom was allowed in selection of the Offerings. Any sacrificial 
 animal of either sex, or of any age, might be offered, so long as it was without 
 blemish. The worshipper could suit his own convenience, the demand made 
 was in no way exacting or irksome. The commandments of God are not grievous : 
 we are only expected to offer according to our ability, but what we offer must be 
 the best we have, and offered in a right spirit. " Whether we eat or drink," etc. 
 
 II. Great freedom was allowed in participation of the Offering. Part was to be 
 presented to the Lord, part eaten by the priests, and part by the people ; so that 
 God and man, Heaven and earth, would hold festival together, in one solemn 
 covenant. Such a condition of peace was one of the great moral wants of man, 
 for sin had estranged man from God and thrown discord into the human family. 
 This offering proclaimed peace on earth, goodwill to men. Christ our Peace 
 invites us to His table to hold communion with Him, and feed by faith on the 
 sacrifice He has provided. This life of happy communion with God in Christ 
 is the prelude of, and preparation for, the marriage supper of the Lamb. — 
 F. W. B. 
 
 OUTLINES ON VERSES. 
 
 V. 1. — Theme: Faultlessness in Sacri- 
 fice. " He shall offer it without blemish unto 
 the Lord." 
 
 I. AS REPRESENTING THE PURITY OF HIM 
 TO WHOM THE OFFERING WAS PRESENTED. 
 
 II. AS PRESHADOWING THE PURITY OF HIM 
 WHOM THE OFFERING TYPIFIED. 
 
 III. AS SYMBOLISING THE PURITY DESIDER- 
 ATED BY THE OFFER OF THE SACRIFICE. 
 
 Our offerings to the Lord must be complete 
 and pure — by association with the merits of 
 Christ's perfect sacrifice, and prompted by- 
 motives made pure by the indwelling of the 
 Holy Ghost.— F. W. B. 
 
 V. 2. — Theme : Identification of the 
 
 OFFERER WITH THE OFFERING. " And he 
 
 shall lay his hand upon the head of the offer- 
 ing, and kill it at the door of the tabernacle 
 of the congregation" (v. 2). 
 
 I. Actual contact. 
 
 "Lay hand on," sig. (a) apprehension, (&) 
 appropriation, (c) identification. 
 
 II. Actual committal. 
 
 "And kill it," offerer's own act, acknow- 
 ledging he deserved to die as the victim, his 
 substitute, died. This would (a) teach the 
 heinousness of sin that it needed the sacrifice 
 of life, (b beget hatred for sin upon which 
 Jehovah thus placed Divine displeasure. 
 
 By act of faith we must lay our hand 
 upon the sacred head of Christ, and have a 
 personal interest in His life and death. — 
 F. W. B. 
 
 "V. 3. — Theme: God's positive commands. 
 " And he shall," &c. 
 
 God's commands to Israel peremptory. 
 How they were to worship, what they were 
 to sacrifice, arbitrarily stated. Though com- 
 mands are imperious, people are under moral 
 obligations to obey. No room for option or 
 exception when precept associated with un- 
 equivocal "shall" buch commands — 
 
 I. Exhibit the sovereignty of the Lord' 
 He has right to command without giving 
 reasons or explanations. He has right to do 
 what He pleases with His own. 
 
 II. Exercise the faith and patience of 
 the worshippers. To obey precepts the 
 reasons for which were hidden would show 
 greater confidence and resignation than were 
 
 III. Exalt the obedience of the life. 
 The people not required to offer that which 
 cost them nothing, or they would have had 
 mean ideas of worship. God demands large 
 things of us, and " blessed are they that do 
 His commandments." — F. W. B. 
 
 V. 8. — Theme: Peace associated with 
 penitence and prayer. " He shall lay his 
 hand upon the head of his offering." 
 
 Until sin is pardoned there can be no real 
 peace, no real enjoyment of the Divine pre- 
 sence. This truth comes out in all the offer- 
 ings, for every sacrifice was to be the symbol 
 of the broken and contrite heart of the offerer. 
 God was pleased with the sufferings of the vic- 
 tims slain and the savour of their burning 
 carcasses only as they represented the self- 
 surrender of the worshipper, and the incense 
 of holy prayer ascending from the penitent 
 spirit. 
 
 I. In the peace offering the offerer acknow- 
 ledged his guilt. As he laid his hand upon the 
 head of the victim at the Tabernacle door, he 
 owned that he was guilty and deserved to die. 
 It would be a public confession of guilt and 
 the need of atonement for offences. 
 
 II. In the peace offering the offerer trans- 
 ferred his guilt. God accepted a substitute 
 for the guilty one who deserved to die. Prob- 
 able that the Hebrews felt more was included 
 in their offerings than they could then see, 
 that they pointed to a greater sacrifice yet to 
 be offered in God's good time, upon whom 
 would be laid the iniquity of us all. 
 
CHAP III. 1 — 17.] 
 
 THE BOOK OF LEVITICUS. 
 
 37 
 
 The privileges associated with Peace offer- 
 ings would awaken praise. The offerer would 
 stand in the attitude of prayer, as with eyes 
 lifted to Heaven he presented his oblation ; 
 he would be filled with praise, as in the house 
 of the Lord he enjoyed peaceful communion. 
 When we commune with God, let us blend 
 ienitence, prayer, and praise, remembering 
 blessings received, anticipating blessings to 
 come. "With such sacrifices God is well 
 pleased, and in association with them he im- 
 parts his own peace, which passeth all under- 
 standing.— F. W. B. 
 
 V. 5 — Theme: Succession in sacrifices. 
 " Burn it on the altar upon the burnt sacrifice, 
 which is upon the wood that is on the fire." 
 There is order established by God in — 
 I. The successive sacrificial offerings 
 
 REQUIRED. 
 
 1. First on the altar must be laid the burnt 
 offering, which must "all" be burnt, for God 
 required complete consecration of Christ in 
 death to satisfy the fire of His holiness, the 
 demands of His righteous law. 
 
 2. Then follows the meat offering, which 
 signifies the presentation of the best and 
 richest life in substitution for man. It asserted 
 His requirement of the first and finest quali- 
 ties of humanity. Christ must offer His per- 
 fect manhood in living form as an obedience 
 offering. Which means, that when God's 
 holiness finds satisfaction in Christ's death, 
 Jehovah still demands the full offering of the 
 redeemed man's living obedience. 
 
 8. The peace sacrifice then may be pre- 
 sented, and the man who has satisfied Justice 
 in the death of Christ, and yielded obedience 
 in the life of Christ, may enter into fellowship 
 and peace through Christ. [See Addenda, p. 38, 
 Terms of feace.^ 
 
 II. The successive spiritual attainments 
 
 REACHED. 
 
 1. Whole surrender to God. The burnt 
 offering required and enforced that attain- 
 ment. The redeemed soul lays itself wholly 
 on the altar, is wholly consumed in dedication 
 to God. 
 
 2. Perfeclness of character ; the excellencies 
 of obedience ; pure uncorruptness of heart ; 
 the submissiveness of will. These are reached 
 in succession, and are suggested in the meat 
 offering. 
 
 3. Fellowship with God. Feasting in the 
 blessedness of peace and acceptance with Him 
 in and through Christ Jesus. " O God I will 
 praise Thee, for though Thou wast angry with 
 me, Thine anger is turned away, and Thou 
 conifortest me." 
 
 III. The successive realisations of 
 christian privilege. 
 
 1. Acceptance. Tnat is assured as the fruit 
 of the burnt offering. It is offered " for ac- 
 ceptance " (see on i. 5), and God doe3 accept 
 the entire sacrifice for atonement. 
 
 2. Spiritual graces. The beauties of Christ 
 become ours ; the charms of the anointing 
 Spirit rest on us. " The frankincense, oil, 
 salt," etc. 
 
 3. Joyous communion with God. Raised into 
 blissful privilege, feasting with the Lord and 
 His priests. " Truly our fellowship is with 
 the Father and with His Son Jesus Christ." 
 
 IV. The successive religious obligations 
 
 URGED. 
 
 Not fellowship and privilege first, but first 
 entire dedication. 
 
 Then cultivation of spiritual excellencies. 
 
 Following these comes glad fellowship with 
 heaven. 
 
 V. 16. — Theme: God deserves and de- 
 mands the best. "All the fat is the Lord's." 
 
 I. Not the mere bones of rigid formalism. 
 
 II. Not the mere sinews of strenuous obser- 
 vances. 
 
 IH. Not the mere skin of outward profes- 
 sion. 
 
 IV. Not the mere blood of ardent enthusiasm, 
 but the— 
 
 V. "Fat"— the richest, fullest, best that 
 we can offer: not lean, shrivelled work 
 or worship, but " the fat for the Lord," the 
 most prime and precious we can procure. Let 
 us give car youth and strength, our richest 
 love and fullest fervour to Him who is worthy 
 of all.— F. W. B. 
 
 V. 17. — Theme: Obedience the test of 
 faith. " It shall be a perpetual statute." 
 
 It would require faith to constantly obey, 
 for the offerings would seem to be — 
 
 I. An infliction of needless pain. 
 
 II. A WASTE OF VALUABLE LIFE. 
 
 III. Unequal to the end designed: — 
 that there should be any correspondence be- 
 tween the physical suffering of brutes and 
 atonement for moral guilt of man. 
 
 We cannot formulate a rationale of the 
 great Peace offering presented in the Gospel. 
 It is beset with formidable difficulties. Faith, 
 not reason, must lead us to the Cross, the 
 hand of simple trust must appropriate the 
 blessings of salvation. 
 
 Note : The culpability of disobedi- 
 ence. 
 
 To omit obedience to the statutes of Je- 
 hovah was sin, because of transgression of 
 His law. 
 
 Omission would spring from (1) indifference, 
 (2) independence, (3) disloyalty, (4) rebellion. 
 So now to invitations and commands of Gospel. 
 Christ taught that sins of omission were cul- 
 pable and condemnatory. The rich man in 
 the parable omitted to care for Lazarus. The 
 man who did not use his talent was punished. 
 The wicked in the day of judgment are repre- 
 sented as being punished for omissions (Matt. 
 xsv. 31-46).— F. W. B. 
 
38 
 
 H0MILET1C COMMENTARY ON 
 
 [CHAP. IV. 1 — 35. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER III. 
 
 Sacrifices of peace. " They were either 
 atended to testify thankfulness for blessings 
 ilready received, in which view they are called 
 thank offerings ' in Coverdale's translation ; 
 or were else votive, being offered with prayer 
 for future blessings. No doubt they were 
 sometimes both in one. . . . Only the fat parts 
 were consumed on the altar. A small portion 
 was appropriated to the priest, the rest being 
 allowed to the offerer and his guests as an 
 offering feast. Whence Dr. Boothroyd, follow- 
 ing Michaelis, prefers to translate Shelamim 
 by ' feast sacrifice ' rather than ' peace offer- 
 ing."' — Kitto. 
 
 Peace of the gospel. It is a great mercy 
 to have the Gospel of peace, but it is far 
 greater to have the peace of the Gospel. 
 
 Blessedness of peace. " If joy be love 
 exulting, peace is joy reposing. It is love in 
 the green pastures and beside the still waters." 
 — Dr. James Hamilton. 
 
 Father of life and light ! Thou good Supreme 1 
 
 Save me from folly, vanity and vice, 
 Prom every low pursuit ; and feed my soul 
 With knowledge, conscious peace, and virtue 
 
 pure, 
 Sacred, substantial, never-fading bliss 1 
 
 Thomson's Seasons. 
 
 On earth peace. "People are always ex- 
 pecting to get peace in heaven ; but you know 
 whatever peace they get there will be ready 
 made. Whatever, of making peace they can 
 be blest for, must be on the earth here." — 
 Ruskin, Eagle's Nest. 
 
 Terms of peace. 
 "The consciousness of faith, of sins forgiven, 
 
 Of wrath appeased, of heavy guilt thrown off. 
 
 Sheds on my breast its long-forgotten peace. " 
 L. J. Hall, Miriam. 
 
 Thanksgiving. "Praise is the rent we 
 owe to God, and the larger the farm the larger 
 the rent. The Lord has many fine farms from 
 which He receives little rent. Thanksgiving 
 is a good thing ; thanks-living is better." — P. 
 Henry. 
 
 Life work. " Let not thy praises be tran- 
 sient — a fit of music, and then the instrument 
 hung by the wall till another gaudy day of 
 some remarkable providence make thee take 
 it down. God comes not guest- wise to His 
 saints' house, but to dwell with them. David 
 took this up for a life work : ' As long as I 
 live I will praise thee.' " — Gurnall. 
 
 Constant. " There was a beautiful tradi- 
 tion among the Jews which Lancisius quotes 
 from Philo. It is to this effect: When God 
 had created the world, He asked the angels 
 what they thought of the work of His hands. 
 One of them replied that it was so vast and 
 perfect that only one thing was wanting to it, 
 namely that there should be created a clear, 
 mighty and harmonious voice, which should 
 fill all the quarters of the world incessantly 
 with its sweet sound, thus day and night to 
 offer thanksgiving to its Maker."— F. W. 
 Fabee. 
 
 " And touched their golden harps, and hymn- 
 ing praised 
 
 God and His works." 
 
 Milton, Paradise Lost. 
 " Now God be praised, that to believing souls 
 
 Gives light in darkness, comfort in i 
 
 Henry VI. ii. 3, § 1. 
 
 CHAPTER IV. 
 
 acrtfias fax j5im 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — If a soul shall sin. Be it noted that the foregoing sacrifices are 
 specified as sacrifices already familiar to the Hebrew people. In distinction from 
 those, the sin and trespass offering are for the first time mentioned. The law only 
 just given on Sinai created a new standard of obedience and righteousness ; thus, 
 " by the law is the knowledge of sin." It is here defined as " against the com- 
 mandments of the Lord," etc. ; and to meet this new disclosure of human frailty 
 and guiltiness, God appointed the sin and trespass offerings. Shall we not wel- 
 come a full discovery of our sinfulness, since it both disposes the sinuer to despair 
 
chap. iv. 1-35.] THE BOOK OF LEVITICUS. 39 
 
 of self-justification and constrains him to seek the redemption divinely provided 1 
 When God reveals sin it is to show its antidote ; and " with Him is plenteous 
 redemption." 
 
 Through ignorance, i.e., inadvertently, as distinguished from deliberate and 
 defiant disobedience (comp. Numb. xv. 30), for which there was no expiation. 
 Are these of small import ? Shall we think them of such inferior consequence 
 as compared with sins done wilfully % Let it then be recalled that Christ was 
 crucified by inadvertence! That greatest act of human wrong was done 
 "through ignorance" (Acts iii. 17) : " Had they known it, they would not have 
 crucified the Lord of glory" (1 Cor. ii. 8). Hence, though great the crime, it 
 may be forgiven mankind j as a wilful sin, done in the full light of knowledge, 
 could not ; but man's guilt at the Cross was a vast sin of inadvertence : " Father, 
 forgive them, for they know not what they do !" (Luke xxiii. 34). Alas ! for such 
 as " sin wilfully after they have received the knowledge of the truth ! there 
 remaineth for such no more sacrifice for sins" (Heb. x. 26). 
 
 Vv. 3-12. The priest that is anointed, etc. Thus it is affirmed that even 
 
 the highest personage in the priestly ranks is frail and as liable to sin as the 
 commonest of the people ; he may " do according to the sin of the people" (v. 3). 
 Shall Christ's ministers, then, dare assume to possess superior spiritual sanctity 1 
 [See Heb. vi. 27, 28.] The " anointed" priest was the high priest (chap. viii. 12) ; 
 other priests were only consecrated. Yet, though he was frail as ordinary 
 persons, his sacred oftice and privileges made his sin so much the greater that he 
 had to bring a far more costly sacrifice for his atonement. [See vv. 27, 28.] God 
 distinguished concerning the criminality of sins : they who live nearer the light 
 have less excuse for " ignorance." So here, God requires most solemn arrange- 
 ments for expiation : the blood is to be sprinkled "seven times before the Lord, 
 before the veil of the sanctuary," i.e., in front of the holy of holies, and even be 
 smeared upon the golden altar itself ! thus setting his sin in the very light of 
 God's countenance ! How would this fill the anointed priest with self-reproach 
 and shame ! God cannot deal leniently with elevated souls. We shall be 
 "judged according to that we have." 
 
 V. 7. Pour all the blood at the bottom of the altar. By this rite the sinner 
 
 acknowledged that he deserved to have his blood thus poured out like water. It 
 likewise signified the pouring out of the soul before God in true repentance ; and 
 typified our Saviour's pouring out His soul unto death.— Henry. 
 
 y. 12. Without the camp. As being accursed, for it symbolically held the 
 
 sinner's guilt, he having laid his hand (v. 4) thereon. So did our Sin-Bearer 
 " suffer without the gate" (Heb. xi. 11-13). Thus, too, is sin removed from God s 
 presence by expiation, carried into oblivion, and consumed out of existence. Jesus 
 11 put away sin by the sacrifice of Himself." 
 
 Vv. 13-21.— If the whole congregation, etc. Crime may spread itself through- 
 out a community, a state, or a nation ; and equally, a congregation or a church 
 may lapse into evil conduct and contract iniquity. When the sin becomes 
 11 known" to them (v. 1 4), an expiation must be made with a solemnity equal 
 to the high priest's. Guilt is not less guilty because of its being prevalent in a 
 community. God has declared against wrong-doers that " though hand join in 
 hand they shall not be unpunished." Sanctioned wrongs, evils connived at, 
 customary misdemeanours, immoralities and impieties which find currency, 
 popular sins, all are hateful to Jehovah, and none the less hateful because the 
 moral or spiritual distemper rages amid the multitudes rather than confines itself 
 to individuals. Nations have suffered God's displeasure for unrepented sins ; and 
 churches have been withered for cherishing impurities which have wounded 
 Christ in the house of His friends. True patriotism should bemoan and seek to re- 
 move the evils which degrade the national life ; and earnest piety will show itself 
 in endeavouring to arouse a lukewarm Church to "repent and do her first works. 
 
40 HOMILETIC COMMENTARY ON [chap. iv. 1—12. 
 
 Vv. 22-26. — When a ruler hath sinned. They who dispense laws are amenable 
 to the Lawgiver ; they who call others to account are themselves accountable 
 to the Supreme Ruler. The word "ruler" is rendered "king" in 1 Kings xi. 34, 
 Ezek. xxxiv. 24, etc. ; but God is " King of kings, and Lord of lords" ; and before 
 His bar they must stand in judgment if before the Cross they do not bow in 
 penitence and faith. " Be wise now, therefore, ye kings ; be instructed ye 
 judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss 
 the Son, lest He be angry," etc. (Psa. ii. 10-12). 
 
 Vv. 27-35. — One of the common people sin. The lowest are not overlooked 
 by the searching eye of God. Though in his humble station he may be less 
 instructed, less responsible for error, less blameworthy for sin, yet God demands 
 expiation. If none are exempted from the sinfulness of his deeds, surely each 
 should watch against sin, never excusing himself that he " did it ignorantly," but 
 seek to inform himself of God's requirements, and thus come to " understand 
 his errors." Yes ; and leaving his evil state, every one should seek the altar 
 with his sin offering ; go to Calvary with meek contrition and an upturned look 
 of prayerful trust. " Behold the Lamb of God that taketh away the sin of 
 the world." 
 
 SECTIONAL HOMILIES. 
 
 Topic- Sins Committed in Ignorance (Vv. 1-12). 
 
 Our evil nature does not slumber ; it acts. " Dead" as regards all power of 
 living to God, it is full of untiring energy in living " according to the prince of 
 this world, the spirit which worketh in the children of disobedience." Cain and 
 his children were " dead" towards God, yet full of activity in wrong, they builded 
 cities and invented arts, living to Satan and themselves. So we are committers of 
 sin, doers of iniquity. No remedy, therefore, would be commensurate with our 
 need which failed to meet the consequences of committed sin. Accordingly the 
 sin offering and the trespass offering were appointed. 
 
 Committed sin may be distributed into those committed in ignorance (and of 
 these this chapter treats), and those committed consciously (which are dealt with 
 in chapter v.). 
 
 I. Man's own disposition is to condone inadvertent sins. 
 
 In the heart of many there is readiness to think of sins of ignorance as if they 
 were no sius ; or if admitted to be sins and need mercy, such mercy is regarded 
 rather as a right than as the unmerited gift of grace. 
 
 1. Ignorance is treated as if synonymous with guiltlessness. To act conscien- 
 tiously, however dark or dead the conscience, is, in the esteem of many, to act 
 blamelessly. Hence 
 
 2. The responsibilities which attach to knowledge become secretly a reason why 
 knowledge is eschewed. " Darkness is loved rather than light," because darkness 
 brings quiet ; whereas light has an awakening and convicting power. 
 
 To these errors of tlvought the appointment of the sin offering is an answer : it 
 is designed to meet sins committed in ignorance. No one who reverences the 
 Word of God will speak lightly of sins of ignorance after reading, " If a soul 
 •hall sin through ignorance, etc. ... let him bring for the sin that he hath 
 sinned," etc. (vv. 4, 5). 
 
 II. Wherein the guiltiness of inadvertent sins consists. 
 
 The heinousness of such sins 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 
 t;ood ! What must angels think of the state of that soul which is so thoroughly 
 
chap. iv. 1—12.] THE BOOK OF LEVITICUS. 41 
 
 blinded, so utterly astray from God, as to violate His commandments and resist 
 His will in total unconsciousness that it is doiug wrong ! 
 
 1 . What such sinfulness has wrought. It was thus that multitudes in Israel 
 hated and persecuted the Lord Jesus, that Paul shed the blood of Stephen, resist- 
 ing the testimony of the Holy Ghost from one whose face shone with heavenly 
 brightness while he spake ; that Paul again " verily thought he was doiug God 
 sm-vice" when persecuting the saints. All this argued thorough blindness of 
 ,soul, thorough alienation of heart from God. 
 
 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. 
 
 (1) In Nature. Throughout the heathen world the eternal power and God- 
 head are declared by the works of God's hands. " The heavens declare the glory 
 of God," etc. (Psa. xix.) " He left not Himself without witness in that He 
 gave them rain," etc. (Acts xiv. 17). "The invisible things of Him," etc. 
 (Rom. i. 20). 
 
 (2) In Scripture. The Jews, in addition to the testimony of creation, had 
 the written Word. " To them were committed the oracles of God" (Rom. 
 iii. 2). 
 
 (3) By living preachers. From them came many a warning, " line upon line, 
 precept upon precept." 
 
 (4) In conscience. The consciences both of Jews and Gentiles were often 
 made to feel the appeals of God ; as Paul made Felix tremble. 
 
 2. Man's resistance of the Divine remonstrance. Satan and man's own evil 
 disposition quenched or obscured the light. As they turned from the light— 
 
 (1) Their conscience became more hardened. And as it hardened, sins of 
 ignorance were multiplied, and 
 
 (2) Committed with a higher and more reckless hand. 
 
 3. Such daring ignorance, how is it fostered ? 
 
 (1) By the perversion of revealed truth. Truth had been revealed to, received 
 by, Israel ; but received to be betrayed. Their imposing systems of worship 
 and sacrifice were constantly distorted, were false renderings of Divinely given 
 truth. 
 
 (2) Erroneous teaching was welcomed. In vain, therefore, the Scriptures 
 spake of Jesus ; in vain John, His forerunner, testified ; in vain the Lord Himself 
 proved by His words, His character, His miracles, that He was indeed the Son 
 of the living God. The light of holiness and grace shone fruitlessly upon their 
 hearts, whose natural darkness was deepened by the systematic influence of a 
 religious corruption which had sanctified error by holy titles, and had blessed 
 wickedness in the name of God. 
 
 Nor has it been otherwise in Christendom. The history of the Church of God 
 supplies countless instances of souls so nourished from childhood in error as to be 
 deadened in every power of right discernment and apprehension. What wonder, 
 seeing that our hearts naturally love darkness, that sins of ignorance should 
 abound ! 
 
 IV. Godly souls are betrayed into, the commission oe inadvertent sins. 
 It would be happy could we assert even of real Christians that they were free 
 
 from these fearful sins of ignorance. 
 
 1. How are Christians betrayed thereinto ? Whenever they 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. Hence nothing operates more terribly against the progress of truth 
 than the misdirected energies of real Christians ignorantly sustaining error, igno- 
 rantly resisting light. 
 
42 HOMILETIC COMMENTARY ON [chap. iv. 1—12. 
 
 2. Christians may therefore he beguiled. Paul was keenly alive to their peril. 
 He knew how easily the souls of believers can be bewitched. "0 foolish Gala- 
 tians, who hath bewitched you V He knew how easily Satan can transform 
 himself into an angel of light to deceive. 
 
 3. If where there is most diligence and watchfulness there may be sins of igno- 
 rance, how much more where there is negligence or slumber, or acquiescence in 
 the prevailing evil of the age ! 
 
 V. Sins in the godly are most heinous in god's esteem. 
 
 Addressed as is this chapter to those who were ostensibly the separated people of 
 God, it teaches us especially respecting sins of ignorauce committed by believers. 
 
 1. Sins are greater in proportion to the spiritual status of those who commit them. 
 The loftier 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. 
 
 2. God's name was more dishonoured. The sins of an instructed Israelite 
 threw discredit on the God he acknowledged. 
 
 3. Sacred life was defamed. With the priest or Israelite there should have 
 been found understanding and the fear of the Lord. 
 
 Notes : (a) God had a right to expect such sins to be avoided. The priests were 
 anointed that they might minister in the near presence of God : their employ- 
 ment was in holy things ; their place the sanctuary. As instructed in the Word 
 of the Lord, acquainted with the ways of His house, their lips were to keep 
 knowledge; and others through them were to learn the ways of the Lord. Sins 
 of ignorance were therefore the very sins that should have been absent from the 
 priest. 
 
 (6) Sin is to be estimated by a man's spiritual elevation. As here; by the 
 holiness of the things and places in which the priest ministered, and by the 
 disastrous consequences to others, as well as to himself, that flowed from its 
 commission. 
 
 VI. Expiation provided for sins op inadvertence. 
 
 Sin, as in the priest, had invaded the holy place, had entered before the veil, 
 had tainted the place of his ministration, had defiled the altar, had involved 
 others in its consequences : the stain must be effaced, either by vengeance con- 
 suming the sinner, or be expiated by the blood of a substituted victim. 
 
 God, in the unsearchable riches of His grace, appointed the sin offering ; on 
 whose head the transgressor laid his hand, and whose blood was sprinkled before 
 the Lord. Thus was denoted — 
 
 1. Against Whom the sins tvere committed. Seven times the blood was sprinkled 
 " before the Lord." " Against Thee, Thee only, have I sinned," etc. (Psa. li. 4). 
 
 2. The process of purging. The ground on which the priest was accustomed to 
 stand, the altar at which he ministered, were covered with blood : thus the taint 
 was covered over, himself purchased back from destruction, the privileged place 
 he had occupied preserved unforfeited. 
 
 3. lis suggestion, of death. The remainder of the blood was poured out at the 
 bottom of the altar, betokening that the just requisition of God's holiness had 
 been met — met by death. It was the token of accomplished and accepted 
 atoning death. It was blood shed. 
 
 4. Its suggestion of wrath. On fire, kindled not on the altar, not even within 
 the camp, but " without the gate," the place of dishonour and reproach, like the 
 fire of Gehenna, it was devoured as an accursed thing. 
 
 VII. Typical intimations of Christ's death for man's sins. 
 
 1. God's condemnation of our Substitute. Faith, as it stands by the fire 
 toithout the camp, and gazes on the devoted parts of the sin offering being con- 
 tained, beholds — 
 
 (1) The memorial of what Christ became on account of His people. 
 
chap, iv 2, 13, &C] THE BOOK OF LEVITICUS. 43 
 
 (2) Sees not only their sins, but their sins judicially ended. 
 
 (3) That their guilt is remembered no more as the subject of wrath — evidenced 
 by the ashes ; for ashes are the token of fire having burned itself out. 
 
 2. God's acceptance of our Substitute. The internal parts of the victim were 
 burned on the altar ; representing the inherent excellencies of Christ, and accepted 
 as " a sweet savour" by God. Jehovah provided for us One whose excellencies 
 are here presented for our vileness. 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. Thus, while sins committed in igno- 
 rance showed the inherent corruption of our inmost nature ; the acceptance of 
 •he inmost parts of the sin-offering by God upon His holy altar declares the satis- 
 faction made by Christ on our account. — Homiletically developed from Thoughts 
 on Leviticus, by B. W. Newton. 
 
 Topic : Sinai's Law Necessitated the Origin of the Sin Offering (Vv. 2, 13, 
 14, 22, 27, etc.). 
 
 Revelation from God and religious feeling in man are not synonymous, are not 
 synchronous. The religious feeling is instinctive. Revelation comes to inform 
 and guide that instinot. Prior to any revelation, man was religious. Within 
 himself, in the thoughts and fears and aspirations of his own soul, man possesses 
 the incitements to religion, i.e., to recognise and seek and propitiate God. 
 
 I. Earliest annals of human history show man to have been religious. 
 
 1. Touched by conscious dependence, man acknowledged it by tributary gifts to 
 Deity. 
 
 2. Gratefid for enjoyed blessings or providential deliverances, he brings to his 
 altar a thank offering. 
 
 3. Troubled by sense of error, wrong, guilt, he rears an altar and offers some 
 propitiatory presentation. Well nigh every ancient people thus expressed reli- 
 gious feeling, even where no revelation was given. Either these votive and 
 appeasement offerings originated in — 
 
 (a) The outcry and outlook of the human soul for its unseen and unknown God ; 
 or — 
 
 (6) An intimation, in some form, from Heaven that men " should seek the Lord 
 if haply they might feel after Him and find Him " (Acts xvii. 27). 
 
 But, whether by supernatural intimation or by spiritual intuition, man hae 
 always been religious. 
 
 Turning to the Hebrew scriptures we find offerings ou some rude form of altar 
 presented to God by the children of the first human family, Cain and Abel. And 
 noteworthy : they bring their offerings not as if they were adventuring upon and 
 originating a new mode of worship, but as if in conformity with a custom already 
 existing. 
 
 Through the antedeluvian period, and following the dispersion of Noah'? 
 descendants, worship by altar offerings was preserved in all branches of the Semitic 
 family. [Compare Atwater on Tabernacle of the Hebrews ] 
 
 II. Prior to the sinaitic law neither sin or trespass sacrifices were 
 instituted. 
 
 The early patriarchs were familiar with burnt offerings and meat offerings r 
 but, until the Exodus, sacrifices for expiation seem to have had no specific exist- 
 ence. 
 
 1. Subordinately every ancient sacrifice of victims on the altar intimated con- 
 tcious sin and desire for expiation. But it was only subsidiary. The sacrifice 
 was not offerpd with the single and supreme thought of atonement for sin. Thoso 
 vemoter sacrifices expressed self-surrender and allegiance rather than expiation. 
 
44 HOMILETIC COMMENTARY ON [chap. iv. 2, 13, &a 
 
 No sacrifice is recorded as a distinct effort to expiate for sin prior to the Sinaitic 
 law. 
 
 2. Until the law was given sin was not clearly realised and felt. There was 
 doubtless a vague and indefinite sense of wrong in men, but " where there is no 
 law there is no transgression " (Rom. iv. 15). So also "by the law is the know- 
 ledge of sin " (Rom. iii. 20) ; but " sin is not imputed where there is no law" 
 (Rom. v. 13). 
 
 3. The conviction of man of sin rendered the Sin- offering a necessity. The law 
 convicted man of sin ; his inherent guiltiness had not been apprehended till it 
 stuod revealed in the light of God's holy commandments. Hence this provision 
 of the sin offering has relation to a man " sinning against any of the command- 
 ments " (Lev. iv. 2, 13, 14, 22, 27, etc.). " The law entered that the offence might 
 abound" (Rom. v. 20). 
 
 III. In the Sin offering assurance op salvation meets the awakened con- 
 sciousness OF GUILT. 
 
 It seems evident that the sacrificial offerings of the Hebrews became modified 
 and developed in order to meet the advancing consciousness of sin. With a nearer 
 acquaintance with God came a keener sense of unworthiness and wrong. Hence 
 their sacrifices became increasingly expiatory. 
 
 1. Sin, essential and inherent sin, was so pressed upon man's conscience by the 
 standard of perfect and unattainable righteousness given in the law, as to render 
 the sin offering an absolutely necessary provision of God's mercy. 
 
 2. Hence the expiatory element in sacrifice, which had been subordinate until 
 the law, was raised into eminence and vividness in the newly and specially insti- 
 tuted offering of the sin sacrifice. 
 
 3. And in the sin sacrifice a prophecy of God's purpose was given to provide 
 the great expiatory sacrifice of Calvary, in which all anticipatory sacrifices were to 
 be completed and annulled. 
 
 Topic: Ignorance in Sinning (Vv. 2, 13, 22, 27.) 
 
 " If a soul sin through ignorance n ; but a soul should not be so ignorant as to 
 inadvertently sin. Has not God plainly declared what "ought not to be done" t 
 (v. 2). If therefore " they have done somewhat against any of the command- 
 ments of the Lord concerning things which should not be done," they " are 
 guilty' (v. 13). Such ignorance must be either from carelessness, which shows 
 culpable neglect ; or through blindness, which argues wilful repudiation of light. 
 A perverse will, an " evil heart of unbelief in departing from the living God," a 
 refusal to '* come to the light lest their deeds should be made manifest" ; these 
 are criminal, and are sternly condemned. 
 
 I. Man's perception op right and wrong cannot be an allowed standard. 
 He may " sin through ignorance." 
 
 1. Neither his judgment nor his conscience is an adequate guide in detecting 
 sin. There are many wrong things which escape mans cognizance, many which 
 his conscience fails to condemn, many which indeed " seem right unto a man" and 
 his heart approves, which God cannot tolerate. [See Addenda, p. 57, Ignorance 
 v. Knowledge^] 
 
 2. Hence the inquiry, What is sin? must be determined from without a man, 
 and not from within him. God must be heard. " God is light, and in Him is 
 no darkness at all." He knows what is sin ; and He has revealed it in " the com- 
 mandments of the Lord." 
 
 3. The presence of sin in man, sin even ignorantly contracted, imperils man's 
 relationship to God. He cannot look upon sin. It must be cast out from His 
 presence. " Cany it forth without the camp" (v. 12). Sin, therefore, interrupts 
 
chap. iv. 6, 7.] THE BOOK OF LEVITICUS. 45 
 
 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. 
 " Bring for the sin which he hath sinned," etc. (v. 3). All the depths and sub- 
 tilties of sin were in God's thoughts when He arranged for its expiation. 
 
 1. Man's faulty apprehension of sin would have narrowed the. atonement. We 
 should then have found our guilt exceeding the provisions ; an unexpiated sin- 
 fulness would have remained beyond the appeasement we had made. 
 
 2. Sin has been expiated according to God's measurement of sin. Hence a, full 
 atonement for the believer's sins of ignorance as well as for his recognised sins 
 has been made in Christ. 
 
 (a) This, if apprehended, lays the ground of a settled peace. All may be left 
 with Christ. 
 
 (b) This will exalt our conception of the fulness and efficacy of the Saviour's 
 saa-ifice. 
 
 (c) 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. 
 
 Even if he could, by any process, rid himself of sin, what can he do with the 
 sin of which he is not cognizant ? There is guiltiness in man which never comes 
 (until he is Divinely enlightened) within the range of his own consciousness or 
 conscience. 
 
 1. Man's ignorance of sin proves his total inability to put it away. He is like 
 a physician, when himseif so sick as to become delirious, attempting to prescribe 
 and apply remedies for his recovery. [See Addenda, p. 57, Perils of Ignorance7\ 
 
 2. Even the most elevated human conscience is inadequate to determine and 
 depose sin. " Who can understand his errors ]" 
 
 3. If there may be sin eluding our detection, how would the dread of unde- 
 tected and unexpiated guilt destroy all peace were we left to deal with our sin 1 
 
 4. No happy communion with God would be possible were a misgiving over 
 lurking sin troubling our hearts. An uneasy mind, anxious on the question of 
 sin, would mar all worship and blessedness. 
 
 (a) A happy spiritual life rests upon an assured peace. 
 (6) Assured peace must rest on a perfectly purged conscience. 
 (c) A purged conscience must rest on the foundation of a perfect remission of 
 all our sins, whether sins of knowledge or of ignorance. 
 "And He is the propitiation for our sins." 
 
 Topic : Defiled Sanctities (Vv. 6, 7.) 
 
 " The priest shall dip his finger in the blood, and sprinkle of the blood seven 
 times before the Lord, before the veil of the sanctuary. And the priest shall put 
 some of the blood upon the horns of the altar of sweet incense before the Lord," 
 etc. 
 
 The sin of a "priest" marks the wrong-doing of exalted and privileged souls, and 
 the defamation wrought by one so eminent in sacred relationship and service. 
 In his misdemeanour a defiled foot would taint the holy ground on which he 
 stood ; a defiled hand would taint the altar at which he ministered. 
 
 1. Christians occupying exalted positions, enjoying elevated privileges, render- 
 ing 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 conscious- 
 
46 UOMILETIC COMMENTARY ON [chap. iv. 2, 3, 13. 
 
 ness 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 by the Holy Spirit — 
 
 I. That however far sin may have penetuated, even though to the very 
 " veil of the sanctuary," and whatever solemn and sacred things sin mat have 
 lefiled, even though it be the holy "altar" itself, thither the atoning blood 
 follows, carrying full expiation where sin has carried defilement. 
 
 1. When sin enters the inmost recesses of a Christian soul, high in sacred rela- 
 tionship and godly service, into the motives, thoughts, affections of a holy man, it 
 intrudes to the very " veil of the sanctuary " wherein God dwells. Sin thus 
 invades scenes so hallowed, the very vestibule of the Divine indwelling. 
 
 2. When sin mars the life and conduct and ministries of a consecrated servant of 
 the Lord, who had occupied high station in the church, and fulfilled prominent 
 functions in the sanctuary, it profanes the very " altar " of Jehovah, for it casts 
 a stain and defamation on the holiest solemnities of the Christian profession. 
 In touching one who dwells so near God, and whose life is so devoted to Him, 
 sin lays its defiling hand on that which on earth is most godly, which most re - 
 presents God, and which is nearest God. 
 
 Can there be atonement and purifying for such desecration of most holy 
 things ? 
 
 Yes, the virtue of the Redeemer's blood penetrates to any shrine, to every 
 object sin has reached. 
 
 And " where sin abounded grace doth much more abound." [See Addenda. 
 p. 57, Pardon.] 
 
 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 that " altar of sweet incense " the symbols of the inherent and intrinsic 
 
 EXCELLENCY OF CHRIST. 
 
 1. The inward excellency of the victim (represented in " the fat that covereth 
 the inwards," etc.) is laid on the sacred altar in lieu of, and as an appeasement 
 for, the inward impurity of the sinner, whose soul had contracted defilement 
 through ignorance And in that precious excellency of Jesus as our Substitute 
 God receives a perfectly satisfactory compensation. The ill savour of our sin 
 dishonoured God and defiled His holy altar; but on the "sweet incense altar " 
 Christ offered so fragrant a presentation as to answer for all the fallibilities and 
 faults of man. 
 
 2. Especially is this perfectly acceptable offering of Christ's excellence a conso- 
 latory fact in contrast with the imperfection which discredits the most conse- 
 crated and sacred human life. Even a priest " anointed " with the holy oil (v. 3), 
 called to minister at the altar and before the veil of the sanctuary, may " sin 
 according to the sin of the people." Alas ! " there is none righteous, no, not 
 one." Men may be now " anointed of the Holy Ghost," raised to a " holy priest- 
 hood " in Christ, elevated to loftiest spiritual privileges, made partakers of the 
 heavenly gift, and yet may defile all this sacred excellence through sin. " The 
 best of men are but men at the best." But Christ was " holy, harmless, unde- 
 fined." " In Him was no sin." And in Him God's " soul delighted." And in 
 Him God was honoured by a perfection so unsullied as to obliterate the dishonour 
 done to Him by man's faultiness and sin. 
 
 Topic: — Sin's Fearful Aspects. " If a soul shall sin" (vv. 2) ; if a priest shall 
 sin" (v. 3) ; if the whole congregation of Israel shall sin" (v. 13), etc. 
 
 Sin ! The sound is brief. But it presents a dark abyss of thought. 
 
 I. Think much of sin : it is earth's death-blow. 
 
 It marred the beauty of a beauteous world ; stripped it of its lovely robe ; 
 
CHAP. IV. 27, 35.] THE BOOK OF LEVITICUS. 47 
 
 caused life to wither and decay, etc. It placed its foot upon a perfect workman- 
 ship, and left it a disordered wreck. 
 
 II. Think much of sin : it is man's ruin. 
 
 Its most tremendous blight fell on our inner life. It drove the soul from 
 peaceful fellowship with God ; changed the loving child into a hardened rebel ; 
 robbed the mind of light ; made the heart a whirlpool of tumultuous passions, a 
 spring of impure streams. It is the malady, the misery, the shame of our whole 
 race.° It is the mother of— death ; it digs each grave ; every widow and orphan 
 tastes its gall. It fills each hospital with sick ; strews the battle-field with slain. 
 It is the core in every grief, the worm that gnaws the root of peace. 
 
 III. Think much of sin : its terrible destruction dies not in the grave. 
 There is a region where its full effects run revel. It kindled quenchless 
 
 flames ; sharpened the undying sting of an upbraiding conscience ; bars the hope- 
 less in that outer darkness, where weeping ever weeps, and wailing ever wails. 
 
 IV. Think much of sin : it works this bitter and eternal anguish because god's 
 
 CURSE ATTENDS IT. 
 
 It raised a rebel hand against His will ; dared to violate His holy law ; strove 
 to lay His honour in the dust ; trampled on the statute book of Heaven. There- 
 fore God's anger fiercely burns against it ; hence every misery follows in its rear. 
 He must be wretched who has God against him. 
 
 V. Think much of sin : regard it with an earnest dread. 
 
 No power can over-paint the terrible reality of what sin is, what sin has done, 
 what penalties it evokes. Those terrors of a human heart are the best prelude to 
 the tidings of the sin offering. Tears magnify the Cross. Hell seen betimes is 
 hell escaped for ever. Though sin is death, the sinner need not die. There is a 
 way by which the vilest may stand pure. God's love decreed a plan. He willed 
 a ransom, and His Son achieved it. Flee to the Sin Offering. Blessed are they 
 whose curse descends on the Saviour's Cross. — From " Christ is All," by Dean 
 of Gloucester. 
 
 Topic : How the Sin Offering meets Man's inmost Need (Vv. 27, 35). 
 
 The trespass offering provides expiation for specific acts of transgression, for 
 what man does ; the sin offering provides expiation for the evil inherent in man, 
 for what he is. Our error is to see sinfulness only as it breaks into expression 
 in deeds ; God sees that there is in us a sinfulness which is essential, and which 
 is the source whence the evil acts proceed ; that so tainted is man's moral nature 
 as that he may sin without even recognising his conduct to be sinful. It is a 
 mere peradventure whether, having sinned, his sin will even " come to his know- 
 ledge" (v. 28). 
 
 I. Mournful recognition of the sinner's inherent corruption. 
 
 Sin is in our very nature. The institution of the law of " commandments" 
 does not create us sinners, it only reveals us to be sinners. It holds the standard 
 up which discloses how void man is of righteousness, of Tightness. This inherent 
 corruption is — 
 
 1. Not realised by the unenlightened. Unconverted persons only apprehend 
 sin as it appears in actions ; they repudiate, or fail to recognise, the fact that 
 they are essentially, and in all the springs of thought and life, sinful. 
 
 2. Faintly discerned at first by the awakened. The young convert perceives 
 and bewails his trespasses more than his sin. He deplores that he has done evil 
 but scarcely sees how really he is evil. 
 
 3. Supremely anprehended by the most godly. Those highest in grace, with 
 conscience most illumined and heart most instructed through fellowship with 
 God, and realisation of the beauty of Christ, and enlightenment of the Holy 
 
48 H0M1LETIC COMMENTARY ON [chap. iv. 3 13, 22, 27 
 
 Ghost, " abhor themselves" and Dot their acts only. " In me, that is, in my flesh, 
 dwelleth no good thing." Most keenly is this realised by holiest men. " The 
 flesh lusteth against the spirit," so that "when we would do good evil is present." 
 [See Rom. vii. and Gal. v. 17.] 
 
 II. Joyous satisfaction over the inclusive atonement op jesus. " A 
 sweet savour unto the Lord" ; "an atonement for him" (v. 31). 
 
 When the painful fact is realised that sin in us, as well as trespasses by us, 
 constitutes our condemnation, what consolation comes in the fact that an offering 
 for sin, as well as offerings for trespasses, was appointed by God. Thus Christ 
 was " made sin for us" ; He " bore our sin" ; as well as " was delivered for our 
 offences." 
 
 1. Because of our indwelling sinfulness Christ was offered as our Sin Sacrifice 
 (t. 29). 
 
 2. Because Christ was offered as our Sin Sacrifice we who trust in Him are 
 saved from an indwelling sin (v. 35). 
 
 Note, therefore : 
 
 (1) When the Spirit reveals to believers their deeper sinfulness ("He shall con- 
 vince of sin," John xvi. 8), it is not to destroy their peace in Christ, or rob them 
 of joyful realisation of His full atonement ; but to reveal how much Christ's 
 salvation is needed, and to provoke to fuller gratitude and faith. 
 
 (2) To doubt our justification and acceptance because we see our " sin," betrays 
 a low estimate of Christ's work for us, and reflects on the all-abounding gracious- 
 ness of God in providing the sin offering. He " put away sin by the sacrifice of 
 Himself." " He by Himself purged our sins" (Heb. i. 3). 
 
 Topic: Three Aspects of Sin Offering (Vv. 3, 13, 22, 27). 
 
 I. Three distinct classes of transgression are specified. 
 
 1. " The priest that is anointed " and " the whole congregation of Israel " are 
 classed together as if identified. For the priest represented all Israel, and all 
 Israel suffered in the error of the priest, so that the individual and collective 
 sin are to be atoned for on precisely the same conditions and by precisely the 
 same methods. This points to those transgressors who had enjoyed sacred privi- 
 leges, and were in covenant relation to Jehovah, representing godly souls who 
 yet had erred from their integrity. 
 
 2. The " ruler" represents the civil and secular life of a people, men of state 
 dignity, social eminence, and foremost in patriotic affairs rather than in the 
 church ; statesmen, legislators, magistrates, civil functionaries. These may err 
 from their uprightness. 
 
 3. " The com mon people" gather in the multitudes, who are distinguished by 
 no eminence, burdened by no public responsibility, holding no office in Church 
 or State, simple ordinary persons exposed to none of the temptations and perils 
 of an exalted station. Yet these may err and lapse into wrong. 
 
 II. Three alienations wrought by sin are intimated. 
 
 1. God's dwelling-place in the tabernacle was rendered unsanctified. " Holi- 
 ness becometh Thine house, Lord, for ever." But instead of stainless sanctity 
 sin had been carried by the priest " before the veil of the sanctuary." The holy 
 place was sullied in God's sight. 
 
 2. Cod's worship was marred. The whole " congregation " had to pause in 
 consecration and peace offerings, in the joy of adoration, and to assume the sad 
 attitude of criminals suing escape from vengeance by bringing a victim which 
 must be treated as "accursed" in order that sinful men might be spared. It 
 turned aside the homage of a happy people from Jehovah, while they bowed in 
 mournful prostration as a multitude of condemned transgressors. 
 
chap. iv. 1—12] THE BOOK OF LEVITICUS. 49 
 
 3. The individual conscience was molested. Sin raised a barrier between the 
 soul and God, separated the sinner from the Divine acceptance, and destroyed— 
 so long as it lay on the conscience — all fellowship, all bliss. 
 
 III. Threefold appeasements wrought by the blood are suggested. 
 
 1. The blood being " sprinkled before the Lord, before the veil of the sanc- 
 tuary," secured Jehovah's relationship with His people (which, but for this atone- 
 ment,' must have been severed) arid His continued dwelling in their midst. 
 
 2. The blood being put upon " the golden altar " preserved the basis of accept- 
 able worship, so that the flame of "the sweet incense" might acceptably ascend 
 to God, He being propitiated by the atonement. 
 
 3. By pouring " all the blood " at "the bottom of the altar" the claims of 
 God on the individual soul were met, for thereby substitutionary death was 
 Attested. [Compare Notes on Leviticus, by C. H. M.] 
 
 Topic: The Eminent Sinfulness of Error in the Priest (Vv. 1-12). 
 
 Contrition for sin must always have some proportion to its malignity and 
 magnitude. In the gradations of the sin offering— as in all the other sacrifices 
 —this truth is clearly taught. Not that any amount of contrition could really 
 atone for any sin ; but the contrition symbolised in the sacrifice was to bear 
 some proportion to the character of the sin to be condoned. The same sin in the 
 priest would be considered greater than in the people, from many considerations. 
 
 I. From the superior position he occupied. Placed in front of the people, and 
 anointed to a conspicuous as well as dignified office, being mediator between God 
 and man. 
 
 II. From the superior privileges he enjoyed. He had exemption from many 
 xecular anxieties that would irritate and embarrass others ; was not exposed to 
 many temptations that encompassed others ; had more familiar and frequent 
 fellowship with Jehovah than the common people ; and was constantly corning in 
 contact with influences in the discharge of his duties that would tend to render 
 his falling into error inexcusable and very culpable. 
 
 III. From the superior knowledge he possessed. He would be intimately ac- 
 quainted with the requirements of the law, having to expound and enforce it ; 
 and he would have ample means and opportunities for ascertaining the purpose 
 of the precepts enjoined, and of avoiding omissions and mistakes. 
 
 IV. From the superior influence he exerted. The priest would be looked up to 
 by the people as an example, and his influence would be very powerful upon 
 Israel for good or for evil. The old saying, " Like priest, like people," has much 
 truth in it ; and if sin had been allowed in the priest to be passed over and healed 
 up slightly, it would have been like offering a premium to sin and proclaiming an 
 indulgence to transgression. The sin of the priests would not only taint all the 
 holy places that they frequented in the prosecution of their sacerdotal work and 
 worship, but it would contaminate the magnetic circle of moral influence by 
 which they were enveloped, and which necessarily affected the minds and morals 
 of the people among whom they daily ministered. Sin grows heinous according 
 to the rank and influence of the transgressors; and God acknowledged the exalted 
 position of the priests by exacting larger sacrifice from them in the sin offering 
 than from the common people. Sins in the priests— who were regarded as the 
 theocratic earthly head of Israel— would tend to debase the moral sense of the 
 whole community. The sins of the priest were conspicuous, and the sacrifice, 
 therefore, was conspicuous too j and, as the unintentional offender brought the 
 younc bullock for an offering, we read in his obedience— anxiety and willingness 
 to beforgiven, as well as confession of his sin. The fact that the offering was 
 equal to that required for the sin of the whole congregation, and more than was 
 
50 HOMILETIC COMMENTARY ON [chap. iv. 13—22. 
 
 to be made for the sin of a ruler, showed how great the contrition and self- 
 abasement were. There was no oil mixed with the sin offering to suggest glad- 
 ness ; no fragrance of frankincense ; no festive joy or communion, as at the meat 
 offering. Everything about it denoted sorrow and suffering on account of 
 wrong-doing. — F. W. Brown. 
 
 Topic : The Sin Offering of Ignorance for the Congregation (Vv. 13-22). 
 
 The people were as liable to sin through ignorance as the priest, so provision 
 vas made for their forgiveness as had been mercifully made for his. The laws 
 recently promulgated were so many, minute, and complicated that the people 
 would be liable to misinterpret and misunderstand them. The Divine Lawgiver 
 knew that ; made provision to meet such liability by appointing an offering easily 
 available and that would effectually atone. The people had mixed before their 
 exodus with an idolatrous nation ; their old propensities and practices would 
 pursue them in the wilderness, as their old foes had pursued them even though 
 they had been delivered from their final bondage. The offering for the sins of 
 ignorance of the people teaches us — 
 
 I. That error is so indigenous to, and insidious in man, that a whole community 
 may become the victim of it. 
 
 (a) A whole community may sin ignorantly when — 
 
 1. It unwittingly obeys unrighteous human laws. 
 
 2. When it misinterprets a righteous Divine law. 
 
 3. When it is misled by the incorrect interpretations of its leaders. 
 
 4. When it is unaware of the existence of the law. 
 
 In any of the above instances the persons committing sin do so ignorantly, 
 and such wrong-doing, though unintentional, may incur guilt, i.e., may entail evil 
 consequences. Let us pray and strive to be saved from such delmquencies. 
 
 (6) A whole community may sin ignorantly — 
 
 1. Even when it has anointed and authoritative leaders. 
 
 2. Even when it has ample means of ascertaining the truth. 
 
 3. Even when it is surrounded by helpful and hallowed associations. 
 
 We see these facts exemplified in the history of Israel. How constantly they 
 went wrong wilfully, and frequently ignorantly, although blessed with peculiar 
 and pre-eminent advantages. Notwithstanding our light and knowledge we are 
 in danger of falling into error ; our high privileges may even prove a snare to 
 us, put us off our guard, and render us an easy prey to sin. 
 
 No nation is exempt from this danger. If God's ancient people were not exempt, 
 where He specially manifested His presence and power, where His will was openly 
 made known, no people at any subsequent period of the world's history can be 
 exempt. 
 
 No church is exempt, for although the Spirit takes of the things of Christ and 
 shows them unto His people, and leads them into all truth, yet we only see as 
 through a glass darkly, and " know in part." The Church has committed great 
 errors in all ages, and no man, and no body of men, however saintly, are infal- 
 lible. The larger the disc of light the greater the circumference of darkness. 
 
 No family is exempt. Where the best interests and welfare of each is sought 
 there may be sins committed ignorantly, yet fraught with disastrous conse- 
 quences. We may mislead by the advice we give, misjudge in the opinions we 
 form ; may omit to discharge our duty by neglecting judicious and necessary 
 discipline and counsel. 
 
 II. That when a whole community becomes the victim of inadvertent error nothing 
 but a general expiation will atone for it. 
 
 The elders of the congregation laid their hands upon the heads of the offering 
 
chap. iv. 22-26.] THE BOOK OF LEVITICUS. 51 
 
 to be presented to the Lord to denote that the whole people confessed their sin 
 and desired its removal, and the priest did with the bullock as with his own sin 
 offering. Thus he made an atonement for the people, and their sin was for- 
 given. Such a service and sacrifice would be equivalent to a season of national 
 confession and humiliation, and would be accepted as such in the sight of God. 
 We are not under the law, but under grace, yet the principle that was under- 
 lying these old rites exists still, and though we are called upon to offer no bullock 
 for our individual or national sins, yet we are expected to present the sacrifice 
 of broken and contrite hearts to the God against whom we have wittingly or 
 unwittingly sinned, and to expect that our sacrifice will be accepted through the 
 atonement of our great Redeemer, who is at once our Sacrifice and Priest. When 
 sin is participated in by a nation, or church, or family, the whole community and 
 circle should participate in the contrition, acknowledging complicity in the com- 
 mission of the sin, and deprecating the consequences which, but for forgiveness, 
 would inevitably ensue. 
 
 In our united and public worship we should unitedly and publicly confess sin, 
 for if we are not conscious of any flagrant and high-handed sins, we are sure to 
 have upon us the stain of some inadvertent offence against the Divine laws. In 
 many things — yea, in all things — we all offend. There is full and free forgive- 
 ness for all secret and unknown faults as well as for open, unmistakable sins. 
 — F. W. B. 
 
 Topic: The Sin Offering for the Ruler (Vv. 22-26). 
 
 By the sin offering of the ruler being inferior in quality to that of the priest, 
 the Lord taught the people that no secular position was so high as that of the 
 priest's, and that no influence was so potent and extensive as that which he, by 
 virtue of his person and position, exerted. The humblest sacred office is higher 
 than the highest secular position, and the sincere believer and true disciple in 
 the Kingdom of Heaven, though poor and obscure in the world, is a king and a 
 priest unto God. We learn from this rite — 
 
 I. That persons in the highest positions of secular authority among men are held 
 responsible to God. 
 
 It has often been said that " a king can do no wrong" ; but the teaching of 
 the old economy shows us that kings could do wrong, and that rulers could do 
 wrong through ignorance, and that their ignorant acts of wrong-doing were not 
 connived at or condoned by the King of Heaven. When they committed error,, 
 even by mistake or in ignorance, the law could not be broken without the Law- 
 giver being slighted and insulted. The inculcation of this truth, and the institu- 
 tion of this rite, would arouse rulers to be circumspect in their conduct, and 
 check them in the exercise of their regal authority, when tending to grow exact- 
 ing and despotic. 
 
 II. That persons in the highest positions of secidar authority among men must 
 humble themselves before God and men ivhen they discover their public errors. 
 
 The example of the ruler would influence the people injuriously The atone- 
 ment of his sin was therefore to be made in a public manner before the Lord, and 
 in the presence of the people he must acknowledge his offences. Just as mercy 
 adds lustre to crowned heads, so the acknowledgment of inadvertent errors or 
 wilful sins will purify and dignify the conscience, and add to the glory of earth's 
 mightiest potentates. 
 
 III. That persons in the highest positions of secular authority among men — thus 
 himbling themselves — obtain forgiveness of their sins and arrest the consequences of 
 their guilt. 
 
 God was just, and yet the justifier of the penitent sinner ; He demanded atone- 
 
 e2 
 
52 H0MILET1C COMMENTARY ON [chap. iv. 27—35. 
 
 ment that His broken law might be vindicated, and His slighted authority 
 satisfied. The people would see the exceeding heinousness of sin, how exacting 
 and inevitable its penalty, that a priest or a ruler could not sin ignorantly without 
 having to humble himself and seek forgiveness from Him whose laws he had 
 broken. The guilt of such sins would be arrested, their moral consequence * 
 would be removed. Such sins would not likely be repeated, they could not be 
 ignorantly by the same persons, and they probably would not be wilfully, when 
 they had been shown to be so offensive in the sight of God, and when for them 
 such sacrifices had to be made. When a course of sin is arrested a multitude 
 of sins are hidden — not only blotted out, but prevented — sins of the past re- 
 moved and sins of the future restrained. Guilt removed here, and consequences 
 hereafter.— F. W. B. 
 
 Topic : The Sin Offering of One of the Common People (Vv. 27-35). 
 
 The law of the sin offering of ignorance included all persons and positions. 
 The sanctity of the priest did not shield him from its demands and scrutiny. The 
 dignity of the ruler did not hedge him in from its surveillance. The multitude 
 of the congregation did not hinder the action of its claims ; and the obscurity of 
 any one of the congregation did not excuse or exempt an offender from its re- 
 quirements. So soon as the sin was discovered to, or by the offender, expiation 
 according to Divine direction must be promptly and penitently made for them. 
 The sin offering for one of the common people teaches us — 
 
 I. That obscurity of social position does not shut men out from the cognizance of 
 the great God. The requirement of an offering from a common person who might 
 inadvertently sin, showed that none were too obscure to be observed by the eye 
 of the Lord. Each member of the congregation of Israel was a creature of 
 God, each had a soul capable of sinning, and needing forgiveness, and each one 
 was recognised by and known unto Him. The actions of all men are not only 
 seen, but their moral quality judged. 
 
 II. That obscurity of social position does not shut men out from the government of 
 the great God. 
 
 Laws were imposed upon and obedience expected from each and all. The 
 poorest might look at the manifestation of God in the shekinah cloud, and recog- 
 nise Him as their King. 
 
 III. That obscurity of social position does not shut men out from the clemency of 
 the great God. 
 
 The offering required from a common person was not so great and costly as 
 that required from a priest or ruler ; it was adapted to the humbler circum- 
 stances of the offerer. This showed that the great God was not willing that even 
 the poorest among the people should perish, not willing that they should sin on 
 without an offering, and so become reprobates. He restored — though they might 
 have sinned— to His fellowship and friendship. " The Lord is good to all, and 
 His tender mercies are over all His works." In the nature and extent of the 
 sin offering we see foreshadowed the fact that in the great sin offering of the 
 Lamb of God provision is made for the forgiveness of all. " We have redemption 
 through His blood, even the forgiveness of sins." — F. W. B, 
 
CHAP. IV. 2—27.] 
 
 THE BOOK OF LEVITICUS. 
 
 53 
 
 OUTLINES ON VERSES OF CHAPTER IV. 
 
 V. 2.— Theme: Sin through ignorance. 
 
 1. The seat of sin. "If a soul" etc. — body 
 with organs only instruments of soul. 
 
 2. The source of sin. "Ignorance" — of God 
 — His love, mercy, grace, etc. 
 
 3. The strength of sin. Law, " command- 
 ments." 
 
 4. The stain of sin. Deep— requires blood 
 to wash it away. 
 
 Temptation in itself not sin ; yielding is sin. 
 Ignorance of Israel inexcusable. They had 
 sacred memories, public directions, repeated 
 remindings. The Judge of all the earth will 
 do right with those who have never heard His 
 name ; but those who know His will and do 
 it not shall be beaten with many stripes. — F. 
 W.B. 
 
 V. 3. — Theme: Sin in the priesthood. 
 
 " If the priest that is anointed do sin." 
 
 I. A HOLY OFFICE DOES NOT ENSURE INFAL- 
 LIBILITY. 
 
 II. Occupants of a holy office are specially 
 called to sanctity. " Be ye clean that bear 
 the vessels of the Lord." 
 
 III. Eminently privileged and enlightened, 
 they who minister before God should be most 
 
 YIGILANT LEST THEY SIN. To " 8U1 through 
 
 ignorance " should be impossible. 
 
 IV. Sin in God's priests had to be purged 
 bt a great sacrificial expiation. Express- 
 ing— 
 
 1. The peculiar magnitude of sin in them. 
 
 2. The boundless sufficiency of redemption, 
 even for them. 
 
 V. 6. Note: Sevenfold purging. " Sprinkle 
 of the blood seven times before the Lord." 
 
 The different treatment of the blood is here 
 to be noticed. Whilst in the case of the other 
 sacrifices the priest threw the blood upon the 
 walls of the altar of burnt offering (see chap.i. 
 5), in the sin offering the high priest is— 
 
 1. First, to dip his finger seven times in the 
 blood, and sprinkle it before the Lord. 
 
 The finger, according to the rules which 
 obtained during the second temple, was that 
 of the right hand, as the blood was always 
 taken and sprinkled with the right hand. [The 
 right hand is the symbol of strength, as if 
 denoting that the act was done with a resolute 
 purpose to find purifying. — Ed.] 
 
 2. Seven, being a complete number, is used 
 for the perfect finishing of a work. 
 
 Hence, the seven days of creation (Gen. ii. 
 2, 3); seven branches in the golden candle- 
 stick (Exod. xxv. 37 ; xxxvii. 23) ; seven times 
 the blood was sprinkled on the day of atone- 
 ment (Lev. xvi. 14) ; seven times was the oil 
 sprinkled upon the altar when it was conse- 
 crated (Lev. viii. 11) ; seven days were re- 
 quired for consecrating the priests (Lev. viii. 
 35) ; seven days were necessary for purifying 
 
 the defiled (Lev. xii. 2; Numb. xix. 19); 
 seven times Naaman washed in the Jordan 
 (2 Kings v. 10-14) ; seven days Jericho was 
 besieged, and seven priests with seven trum- 
 pets blew when the walls fell down (Josh, vi.*) ; 
 the Lamb had seven horns and seven eyes, 
 which are the seven spirits of God (Rev. v. 
 6) ; seven seals are on God's book (Rev. v. 5), 
 etc. — Ellicotfs Commentary. 
 
 V. 6. — Note: Expiation wrought in the 
 gaze of heaven. " Before the Lord, before 
 the veil of the sanctuary." 
 
 1. The phrase " before the Lord " indi- 
 cates that the act of expiation was to be per- 
 formed in the immediate presence of (1) Him 
 whom the sin had dishonotired ; (2) T3miwhom 
 the sprinkled blood was to propitiate ; and on 
 the very spot where the priest had ministered, 
 and which — 
 
 (1) By priestly sin had been desecrated, and 
 
 (2) By expiatory blood was to be again sanc- 
 tified._ 
 
 This twofold effort of expiation, reconcilia- 
 tion to God, and sanctification of sacred scenes, 
 suggests what the sinner has to secure through 
 the blood of Christ, viz. : — 
 
 (<z) Jehovah propitiated, so that man may 
 stand unrebuked in His presence. 
 
 (b) Defiled scenes reconsecrated, so that 
 God may still dwell in the temple, in the 
 human heart. That must be sanctified, for 
 "ye are the temple of God." 
 
 2. The phrase "before the veil of the 
 sanctuary " indicates that the act of expiation 
 was to be performed in the gaze of the angel 
 hosts. That blue " veil " was all overwrought 
 with cherubic and angel forms, typical of the 
 firmament, the heavenly world, crowded with 
 the angelic hosts. 
 
 1. For angelic beholders watch and bewail 
 man's sin. 
 
 2. They joy in the presence of God over the 
 sinner s repentance. 
 
 3. They ' ' desire to look into " the wonders of 
 redemption- 
 
 4. They " minister tmto those tvho are heirs 
 of salvation" 
 
 Hence — 
 
 (a) Having beheld God's holy place defiled, 
 they watch its re-hallowing, and thus ponder 
 how are justified the ways of God with men. 
 
 (b) Having witnessed the withdrawal of 
 God from the defiled scenes (for "your iniqui- 
 ties have separated between you and God, and 
 your sins have hid His face from you." Isa. 
 lix. 2), they are eager observers of the renewal 
 of favour and fellowship between God and the 
 expiated soul. " The father ran and fell on 
 his neck and kissed him " ; and " the father 
 said to his se>~va?its (comp. Psa. ciii. 20, 21 ; 
 Zech. iii. 4, 5), Bring forth the best robe," etc. 
 
54 
 
 H0M1LETIC COMMENTARY ON 
 
 [chap. iv. 6—12 
 
 V. 6. — Theme: Sevenfold sprinkling. 
 
 To denote completeness, perfection, to indi- 
 cate how deeply dyed sin was, and impress 
 the mind that it fully was forgiven : sprinkled 
 " before the Lord.' 1 '' To teach — 
 
 (1) That all sin is committed against Him. 
 
 (2) That all sin must be forgiven by Him. 
 Atonement and mediation the basis and 
 
 means of pardon. — F. W. B. 
 
 V. 12. — Theme: Sin loathed by god. 
 " Even the whole bullock shall he carry forth 
 without the camp? etc. 
 
 If the law reveals sin in man, it is to drive 
 the convicted and condemned sinner to the 
 sacrifice for sin. The law was not given to 
 make men holy, but to prove us sinners. 
 Deluded souls, " blinded " by the deceiver, 
 try to keep the law and thus become righteous : 
 in vainl For "the law makes nothing per- 
 fect " ; it unveils man's deformity that he may 
 hide himself in the redeeming merits of Christ. 
 
 I. Sin's hatefdlness. " Carry forth with- 
 out the camp." 
 
 Look at the sin offering, and see there how 
 hateful sin is ! See how the perfect Substi- 
 tute, God's own beloved One, is cast out. 
 
 1. Our sin is repulsive, odious, an offence to 
 Cod. He cannot bear it in His presence. 
 
 2. He in whom sin centres is repelled as 
 loathsome, yes : be it Jesus, our Surety, on 
 whom our sin is laid; or be it man himself, 
 carrying his own unpardoned sins — the sin- 
 bearer is banished ! 
 
 II. Sin's annihilation. " Shall he be 
 burnt." Nothing remaining. 
 
 1. Sin consumed. "Behold the Lamb of 
 God which taketh away the sin of the world." 
 Those dead " ashes " tell of sin's annihilation. 
 
 2. Sins cancelled. All our bewailing over 
 our sins could never cancel one ; if, therefore, 
 they were not all cancelled when Christ " died 
 for our sins " they cannot now be cancelled. 
 " There remaineth no more offering for sin." 
 
 (a) If the sin offering has been sacrificed 
 and accepted, we may joy in the fact of sin 
 for ever expiated. 
 
 {b) We may rejoice, even when most con- 
 vinced of sin, that God asks no penalty beyond 
 the death already borne. [See Addenda, p. 57. 
 Pardon.~] 
 
 V. 12. — Theme: Discipleship following 
 Christ to reproach. " The whole bullock 
 shall he carry forth without the camp" 
 
 This act is to be viewed as expressing — 
 
 a. The place wh ich the Lord Jesus took for 
 us, as bearing sin. 
 
 b. The place into which He was cast, by a 
 world which had rejected Him. 
 
 The use which the Apostle, in Heb. xiii., 
 makes of Christ's having " suffered without 
 the gate "is deeply practical : " Let us go forth, 
 therefore, jmto Him, without the camp, bear- 
 ing His reproach.' 1 '' 
 
 1. The place where He suffered expresses 
 our rejection from earth. Though His death 
 has secured us a city on high, it has forfeited 
 for us a city below. 
 
 2. In suffering " without the gate " He set 
 aside Jerusalem as the present centre of 
 Divine operations. There is no such thing 
 now as a consecrated spot on earth. 
 
 3. Christ has taken His place as a suffering 
 One, outside the range of this world's religion 
 — its politics, and all that pertains to it. The 
 world hated Him, and cast Him out. 
 
 Wherefore, the word is, " Go forth." 
 I. Outside every religious camp. 
 You must "go forth" out of every "holy 
 
 city," every religious system which men set 
 
 up, to find the rejected Christ. 
 
 1. From the gross absurdities of ignorant 
 superstitions. 
 
 Christ is not to be found amid the ruins of 
 Jerusalem, amid the so-called sacred scenes 
 and the relics of antiquity. A single ray of 
 revelation shows that we must " go forth " 
 from all such trifles to find communion with 
 a rejected Christ. 
 
 2. So, when men setup "a camp," and 
 rally round a standard on which is embla- 
 zoned some dogma of truth, or some imposing 
 institution, when they appeal to some ortho- 
 dox creed or splendid ritual— it then requires 
 much spiritual discernment for the proper 
 application of the words " let us go forth," and 
 much spiritual energy and decision to act 
 upon them. Still, they should be discerned 
 and acted upon, for the atmosphere of a camp 
 is destructive of personal communion with a 
 rejected Christ. 
 
 3. It is the tendency of our hearts to drop 
 into cold stereotyped forms. These forms may 
 have originated from real visitations of the 
 Spirit. The temptation is to stereotype the 
 form when the spirit and power havo 
 departed. This is, in principle, to set up a 
 camp. The Jewish system could boast a 
 Divine origin — its temple, splendid worship, 
 priesthood, sacrifices, etc. Where is the 
 system which could put forth such powerful 
 and lofty pretentions to-day? And yet the 
 command was to " go forth." It is our prone- 
 ness to slip away from communion with Christ, 
 and sink into a dead routine. 
 
 II. Outside the Camp to the lord jesus 
 " Unto Him." 
 
 Not glide from one system to another, from 
 one set of opinions to another, from one com- 
 pany of people to another, but from all which 
 merits the appellation of " a camp " to Him 
 who " suffered without the gate." 
 
 1. The Lord Jesus is as thoroughly outside 
 the gate now. 
 
 The religious world put Him outside eighteen 
 centuries ago ; and the religious world of that 
 day is, in spirit and principle, the religious 
 world of the present moment. The world has 
 covered itself with the cloak of Christianity. 
 
 2. If we would walk with a rejected Christ 
 we must be a rejected people. 
 
 Our Master " suffered without the gate," we 
 cannot reign toithin the gate. If we walk in 
 His footsteps whither will He lead us ? Surely 
 not to the high places of this Godless, Christ- 
 less world. 
 
CHAP. IV. 13—27.] 
 
 THE BOOK OF LEVITICUS. 
 
 55 
 
 " His path, uncheered by earthly smiles, 
 Led only to the Cross." 
 
 He was a despised Christ, a rejected Christ, 
 a Christ outside the camp. 
 
 3. Bearing His reproach, let us go forth 
 unto Him. 
 
 Not bask in the sunshine of the world's 
 favour. Let us be faithful to a rejected 
 Lord. While our consciences repose in His 
 blood, let our hearts' affections entwine them- 
 selves around His sacred Person. We ask a 
 bold separateness from the world, a joyous, 
 living attachment to Christ.— Arranged from 
 Notes on Leviticus, by C. H.M. 
 
 V. 13.— Theme: Hidden sin. 
 
 Sin may be hidden, undetected by the doer ; 
 may be concealed from others ; but cannot 
 from God. The genesis of sin — (a) begins in 
 secret chambers of heart, (b) proceeds to, 
 exhibits itself in, words and deeds. No sin so 
 secret and subtle but known fully to God. 
 Thought, feeling, intention, are known to 
 Him. Sins of heart need pardon — unfulfilled 
 evil purposes need forgiveness. — F. W. B. 
 
 V. 20.— Theme: Good news. 
 
 I. Of appointment of mediator.— il Priest." 
 
 H. Of acceptance of sacrifice — "Atone- 
 ment." 
 
 III. Of proclamation of pardon. " Shall be 
 forgiven them." 
 
 In the Gospel we have these glad tidings 
 fully and freely proclaimed, and all centred 
 in Christ.—/: W. B. 
 
 V. 27. — Theme: Common People. 
 
 I. No one so common as to be overlooked by 
 God. 
 
 II. No sin so trivial as to be connived at by 
 God. 
 
 Life, then, is real, solemn, earnest, even in 
 humblest. Venial as well as mortal sins to be 
 deprecated and avoided. — F. W. B. 
 
 y. 20. — Theme: Forgiven. "It shall be 
 forgiven them" 
 
 Based on the " atonement." No forgiveness 
 otherwise. " The priest shall make an atone- 
 ment for them and it shall be forgiven them." 
 The terms of forgiveness are fixed : and the 
 order in which forgiveness is gained is deter- 
 mined. Atonement first : then forgiveness. 
 
 I. Thb consciousness of forgiveness : 
 how is it gained ? 
 
 The mind of the Jewish offerer was set at 
 rest by the presentation of his sin offering. 
 How did he know that the sin for which he 
 brought his sacrifice was forgiven ? 
 
 Because God had said "It shall be forgiven 
 Aim." 
 
 1. His peace of heart rested on the testimony 
 if God. 
 
 2. His peace of heart rested on the offered 
 and accepted sacrifice. 
 
 It was a transaction with a covenant pro- 
 mise. The transaction effected (" atonement 
 made for him " , the promise was believed (" it 
 shall be forgiven him "_). Thus — 
 
 (a) Faith in God's Word and in the Saviour's 
 atonement imparts the peace and satisfaction 
 of forgiveness to the sinner. 
 
 For an offerer of the sin offering not to be- 
 lieve that his sin was forgiven would have 
 reflected on the truthfulness of God who had 
 pledged forgiveness as the issue of atonement. 
 To doubt is to "make God a liar." We must 
 believe ! 
 
 (b) Christ's crucifixion is a fact ; as really 
 so as the death of the victim for the sin 
 offering. The blood of Christ is our satisfac- 
 tion to justice : as the blood of the victim 
 was. What then ? Sin is expiated. That fact 
 stands. The believer sees in Christ One who 
 has been judged for his sin ; One who made 
 himself responsible for his sin. And, as God 
 sealed His acceptance of that sacrifice by 
 Christ's resurrection, the sinner's pardon and 
 
 justification are truths to be held with the joy 
 of faith. 
 
 II. The realisation of forgiveness: 
 What it ensures ? 
 
 1. All fear of judgment and wrath is 
 eternally set aside. God "made Him to be 
 sin for us that we might be made the 
 righteousness of God in Him " (2 Cor. v. 21). 
 Our judgment, the wrath due to sin, these 
 were settled, effected, on the accursed tree, 
 between Divine holiness and the Spotless 
 Victim. Justice has no charge to bring against 
 the believer, because it has no charge to 
 bring against Christ. If a charge could be 
 brought against a soul identified with Christ 
 by faith, it would deny the perfectness of 
 Christ's work on his behalf. 
 
 2. Eternal life is inherited : for the death 
 which sin brings is escaped by its falling on 
 the Substitute. The sin is gone, because 
 the life to which it was transferred is gone. 
 There is no other death required. The sinner 
 does not die : for Christ has died his death. 
 It remains to the forgiven and justified soul 
 that he lives: " he that believeth in Me shall 
 never die " (John xi. 26). The judgment and 
 death of Christ on the Cross were realities ; 
 then the righteousness and life of the believer 
 are also realities. Imputed sin — ours laid on 
 Christ — was a reality ; imputed righteousness 
 — Christ's transferred to us — is a reality. 
 The death of Jesus satisfies all the demands 
 made as to human sin, satisfies them for ever. 
 [Comp. Notes on Leviticus, by 0. H. M.] [See 
 Addenda, p. 57, Fardon."] 
 
 V. 27. Theme: Culpability of igno- 
 rance. " If any one sin" etc. 
 
 The majesty of the law of God was ex- 
 hibited, and declared, by the fact that it 
 could not be broken inadvertently with 
 impunity; and the mercy of God was dis- 
 played in that, for any transgression, an 
 offering would not only be accepted, but was 
 commanded. It is an eternal law that the 
 moral quality of an action lies in the inten- 
 tion. Sins, committed through ignorance, 
 may be fraught with disastrous consequences, 
 as in the case of those who rejected and 
 crucified Christ "through ignorance," for 
 
5G 
 
 HOMILETIC COMMENTARY ON 
 
 [CHA1\ IV. 27. 
 
 ■whom He prayed on the Cross saying " they 
 know not what they do." Their ignorance 
 was not wholly excusable ; they shut their 
 eyes to evidences of the Messiahship ; through 
 pride and prejudice they regarded Him as an 
 impostor and usurper, and had, as Jesus said, 
 "no cloak for their sins." 
 
 Saul of Tarsus, though " blameless, as 
 touching the righteousness which is in the 
 law," yet his legal blamelessness did not 
 exempt him from errors of ignorance, nor did 
 his scrupulous conscientiousness prevent him 
 from doing wrong ; for he persecuted the Chris- 
 tians, and thought he was doing God service. 
 The Pharisee in the Temple thought himself 
 better than other men, and seemed unaware of 
 the heinous pride and wicked self righteousness 
 that prevented him going down to bis house 
 justified as did the poor publican. Even con- 
 science needs educating and enlightening ; it 
 has shared the fate of all the other faculties, 
 and is liable to seriously mislead us. 
 
 We may commit sins of ignorance. — 
 
 I. Through mere want of thought ; through 
 absolute neglect. 
 
 II. Through lack of knowledge that might 
 have been acquired. 
 
 HI. Through misapprehension of informa- 
 tion, or direction given. 
 
 IV. Through defectiveness of memory, not 
 retentive or ready at the needed juncture to 
 prevent error. 
 
 V. Through not heeding protests and ob- 
 stacles which God may have placed in the way, 
 and presented against wrong-doing. 
 
 The sacrifice provided for sins of igno- 
 rance shows that God does not connive at the 
 errors and mistakes of any one ; and, that for 
 inadvertent wrong-doing, as well as for high- 
 handed sins, pardon must be sought. We 
 need to pray to be forgiven for unknown, as 
 well as for known sins ; and to be cleansed 
 from secret faults, as well as to be kept back 
 from presumptuous sins. — F. W. B. 
 
 V. 27. — Theme: Scripture thb antidote 
 
 ffOE IGNORANCE. 
 
 " Sin through ignorance, while he doeth 
 somewhat against any of the co?nmandments of 
 the Lord." 
 
 Honest-hearted reception of the Word of God 
 can alone preserve us from ignorance. 
 
 I. Acquaintance with scripture : This 
 alone is the effectual remedy for the darkness 
 of ignorance. 
 
 1. Is not the light of Scripture hidden to- 
 day, other lights being substituted instead ? 
 
 (1) Think of the manner in which ceremo- 
 nial rites (many of them mere inventions of 
 man), ministered, too, by unholy hands, have 
 supplanted the true and saving ministrations 
 of the Gospel of the grace of God. 
 
 (2) Think of multitudes while yet in their 
 sins, because unsanctified by faith in Jesus, 
 being taught falsely to say to the great Shep- 
 herd of Israel, " We are Thy people, and the 
 sheep of Thy pasture." 
 
 (3; Think how many, uncommissioned by 
 God, unacquainted with His truth, untaught 
 
 by His Spirit, have usurped the place of 
 ministers of Christ, and are so owned and 
 honoured. 
 
 (4) Think how professed disciphship of 
 Christ has degenerated into seeking unholy 
 place and gain, coveting the splendour of 
 Solomon rather than the reproach of Jesus. 
 
 2. Is there not a natural tendency in the 
 heart of man to bow to perverted and falsely 
 assumed authority ? 
 
 "The prophets prophesy falsely, and the 
 priests bear rule by their means, and Thy 
 people love to have it so." 
 
 (1) All such authority, neither based upon 
 nor guided by truth, can only lead into the 
 darkness to which itself belongs. What won- 
 der, then, that ignorance should settle upon 
 that soul which has made itself the slave of 
 such authority! What wonder if it should 
 welcome falsehood, and fight against truth, 
 and congratulate itself most when furthest 
 from the principles of Christ 1 
 
 (2) Individuals, too, as well as collective 
 bodies, may claim an authority which God has 
 never given. And not unfrequently fear, or 
 affection, or self interest, or a disposition to 
 lean upon others, causes it to be gladly recog- 
 nised. But such authority, seeing that it is 
 not grounded upon truth, that it directs not to 
 the Scriptures alone, can only lead towards, 
 if not into, darkness. 
 
 H. Close adherence to scripture : This 
 alone will save us from the false leadings and 
 lights of our age. 
 
 1. Is that which we hear true or false ? Is it 
 or is not the Word of God? Such are th« great 
 questions we have to ask ourselves now. 
 
 2. The faithful use of the Scripture will 
 expose many an error, detect many a sin of 
 ignorance, and show us much that we have not 
 sufficient grace to attain. 
 
 3. Instruction and exhortation of the 
 Scriptures is employed by the Lord to free His 
 people from the sins of ipiorance and their 
 disastrous consequences. 
 
 HI. The steady light of god's word : 
 This is appointed to shine on in the darkness, 
 until the day dawn. 
 
 The energies of Satan, and the impelling of 
 evil in us, are active to resist the Scriptures 
 and quench the sacred light of truth. 
 
 1. The delusions of Satan and of the human 
 heart struggle to increase darkness and confirm 
 error. And we cannot wonder that they 
 prosper in their plans during a period marked 
 by our Lord Himself as one wherein " iniquity 
 shall abound." 
 
 2. Yet the greater the darkness the more- 
 precious is any light that is available in our 
 midst. Amid all the dark and stifling scenes 
 through which the fierce passions of men, 
 under Satan, are hurrying alike the Church 
 and the world, the Word of God remains un- 
 changed and unchangeable ; the only one steady 
 light. 
 
 3. Happy they who stand most apart from 
 the tumults, and cleave most closely to the 
 Scriptures, and most meditate therein. 
 
 4. If, as the history of Christianity pecu- 
 
CHAP. IV.J 
 
 THE BOOK OF LEVITICUS. 
 
 57 
 
 liarly shows, the perpetual effort of Satan be to 
 hide, veil or distort the light of Scripture, let 
 our effort be to unveil it, and to give steady- 
 direction to its beams. He will not have lived 
 i a vain who shall have caused one ray of light 
 from the Word of God to rest steadily on a 
 iieartthat was dark to it before. 
 
 IV. Scripture light will surely mani- 
 fest sins of ignorance: how, then, can we 
 nave courage to use, or to approach a light, so 
 certain to reveal such sins both in ourselves 
 and others, if there were no Sin Offering ? 
 
 What hope could we have unless we were 
 able to say that the whole family of faith are 
 protected for ever under its efficacy ? We 
 
 have not again to offer it : it has been offered, 
 once and for ever offered, every ceremony 
 fulfilled, every ordinance obeyed. 
 
 Let us use it, not to nurture ignorance, list- 
 lessness and slumber, but to encourage our- 
 selves to cleave to and maintain the light of 
 revealed truth, which, however beset by evil, 
 however much it may be for the time 
 shrouded, shall never have its essential bright- 
 ness marred by one element of darkness, on to 
 the hour when it mingles with the littht of the 
 eternal day. — Developed from Thoughts on 
 Leviticus, by B. W. Newton. VoL L — £bet&- 
 Addenda, p. 58, Scripture Light.] 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER IV. 
 
 Ignorance. Classical quotations : — 
 
 Lgnoratione rerum bonarum et malarum 
 maxime hominum vita vexatur. — Cicero. 
 
 [Through ignorance of what is good and 
 bad the life of man is greatly perplexed.] 
 
 O miseras hominum mentesl Oh pectora 
 caeca I — Lucretius. 
 
 [How wretched are the minds of men, how 
 blind their understandings.] 
 
 Quantum animis errois inest! — Ovid. 
 
 [What error there is in human minds !] 
 
 Ignorance versus knowledge. 
 " When you know a thing, to hold that you 
 know it ; and when you do not know a thing, 
 to allow that you do not know it — this is 
 knowledge." — Confucius : Analects. ' 
 •' Wisdom is humble that he knows no more." 
 — Cowper: The Task. 
 " The first step to self-knowledge is self- 
 distrust. Nor can we attain to any kind of 
 knowledge except by a like process." — J. 0. 
 and A. W. Hare : Guesses at Truth. 
 " All things I thought I knew ; but now confess 
 The more I know I know, I know the less." 
 — Owen. 
 ''Ignorance is the curse of God ; 
 Knowledge the wing wherewith we fly to 
 heaven." — Henry VI. 
 "By knowledge we do learn ourselves to 
 know, 
 And what to man, and what to God we 
 
 owe." — Spencer: Tears of the Muses. 
 " Conviction of ignorance is the door-step 
 to the temple of wisdom." — Spurgeon. 
 
 Perils op ignorance. 
 
 Modern science has shown that the seeds 
 of epidemic and miasmatic diseases are 
 generated and exert their activity during 
 night, and in places unvisited by the 
 sun's beams— a true image of the evils de- 
 veloped from unillumined ignorance. 
 
 " So long as thou art ignorant be not 
 ashamed to learn. Ignorance is the greatest 
 of all infirmities, and when justified the 
 greatest of all follies." — Isaak Walton. 
 
 ** Ignorance is the night of the mind, but 
 a night without moon or star." — Confucius. 
 
 "Ignorance, when voluntary, is criminal,, 
 and that man may be properly charged with 
 that evil which he neglected or refused to 
 learn how to prevent." — Johnson. 
 
 Explanation of man's ignorance. 
 
 " Ignorance of things very near to us, and 
 in which we are nearly concerned, may b« 
 from two causes : 
 
 i. From want of Light. Nothing can tns 
 perceived in the dark. If you are in a dark 
 room, though it be richly adorned and fur- 
 nished, all is lost to you. If you stand in a 
 dark night on the top of a hill that commands 
 a fine prospect, still you are able to see no 
 more than if you were in a valley. Though 
 you were in a dangerous place, with pitfalls, 
 precipices, thieves and murderers all around 
 you, still you might imagine yourself in 
 safety, if you had no light with you. 
 
 ii. It may be from some ignorance or obslruc 
 Hon between you and the object. Thus, your 
 dearest friend or greatest enemy might be 
 within a few yards of you, and you know 
 nothing of it, if there were a wall between 
 you. 
 
 These comparisons may in some measure 
 represent our state by nature. God is near : 
 "in Him we live and move and have our 
 being 1 Eternity is near ; we stand upon the 
 brink of it. Death is near ; advancing to- 
 wards us with hasty strides. The truths of 
 God's Word are most certain in themselves, 
 and of the utmost consequence to us, but we 
 perceive none of these things, we are not 
 affected by them, because our understandings 
 are dark, and because thick walls of ignorance, 
 prejudice and unbelief stand before the eyes oi 
 our minds, and keep them from our view." 
 
 Pardon. 
 
 " I believe in the forgiveness of sins " — The 
 article of the creed which brought peace to 
 Luther's troubled mind when seeking the way 
 of salvation. " Oh my sins 1 my sins ! " was 
 his cry, almost of despair ; from which, how- 
 ever, he was greatly relieved by the good 
 counsel and comforting advice of Staupitz. 
 But the work was not yet finished. One day 
 
58 
 
 U0M1LET1C COMMENTARY ON 
 
 [chap. v. 
 
 all his feirs and terrors had returned, when 
 an old monk entered his cell, and Luther 
 opened his heart to him. The venerable old 
 man was unable to follow his soul in all its 
 doubts as Staupitz had done, but he knew his 
 creed, and found much consolation in it for his 
 own heart ; so he repeated to Luther the 
 cheering article, "/ believe in the forgiveness 
 of sins.'" 
 
 These simple words, pronounced with 
 much sincerity in the decisive moment, 
 diffused great consolation in Luther's mind. 
 From that instant light sprang up in his 
 rejoicing heart. 
 
 " I feel more sure than ever that the 
 right thing is to take each sin the moment 
 the conscience feels it, to the blood of Jesus, 
 and there, having once purged it, to re- 
 member it no more. I don't think of one 
 scriptural example of a sin once forgiven ever 
 being charged upon the conscience again ; 
 and I suppose the yearly sins were never 
 expected to be again brought to mind, after 
 the scapegoat had borne them into the land of 
 forgetfulness. Oh for grace to plunge into the 
 ocean of Divine forgiveness." — A.. L. Newton. 
 
 SCRIPTUKE LIGHT. 
 
 At a missionary meeting in Mangnia, after 
 the whole Bible had been received in their own 
 language, an aged disciple rose up to exhort 
 the people to read the whole Bible through. 
 Lifting his own new Bible before the congre- 
 gation, he exclaimed, " My brothers and 
 sisters, this is my resolve : the dust shall 
 never cover my new Bible, the moths shall 
 never eat it. the mildew shallnever rot it! my 
 light, my joy 1 " 
 
 What ignorance cf the Bible existed in 
 Europe before printing was introduced ! 
 Mefhanus relates of a certain doctor of 
 Sorbonne, who, speaking of the Reformers, 
 expressed his surprise at their mode of 
 reasoning by exclaiming, " I wonder why these 
 youths are constantly quoting the New Testa- 
 ment. I was more than 50 years old before 
 I knew anything of a New Testament? And 
 Albert, Archbishop and Elector of Mentz, in 
 the year 1530, accidentally meeting with a 
 Bible, opened it, and having read some 
 pages of it, observed, " I do not indeed know 
 what this book is, but this I see. that every- 
 thing in it is against us." Even Carolastadius, 
 who was afterwards one of the Reformers, 
 acknowledged that he had never begun to 
 read the Bible till eight years after he had 
 taken his highest degree in divinity. 
 
 Dr. Samuel Johnson, distinguished as a 
 writer on morals, and whose writings have sel- 
 dom been excelled in energy of thought and 
 beauty of expression, said to a young gentle- 
 man who visited him on his dying bed "young 
 man, attend to the voice of one who has pos- 
 sessed a certain degree of fame in the world; 
 and will shortly appear before his ilakaf : 
 read the Bible every day of your life" 
 
 Sahnasius, one of the most consummate 
 scholars of his time, saw cause to exclaim 
 bitterly against himself : " 0, I have lost u 
 world of time — time, the most precious thuv 
 in the world I Had I but one year moru, it 
 should be spent in perusing David's Psalme 
 and Paul's Epistles. sirs"— addressing 
 those about him — "mind the world less and 
 God more ! " 
 
 CHAPTER Y. 
 
 %n$$&%u% ^cthltssl^ Comwitttir, 
 
 SUGGESTIVE READINGS. 
 
 V. 1.— If the soul . . . hear the voice of swearing. Sins may be acted out 
 consciously and defiantly ; for such there was no expiation provided. But sins 
 may be committed without realising their sinfulness ; of these the preceding 
 chapter deals, and for such there was expiatory sacrifice and assured forgiveness 
 Yet, also, sins may be contracted where no volition or action occurs, by passive 
 non-resistance, by tacit connivance, by incautious heedlessness : and such art 
 the sins this chapter interdicts while it also prescribes expiation. Sin may come 
 in through the ear : " hear the voice of swearing " ; albeit it is no sin in itself to 
 hear, unless we shut it in wilfully and become accessory thereto. It should be 
 let out through the lips : "utter it" : give it no harbour, but prompt escape; for 
 it defiles the soul which retains it as a secret. Let no evil thing find a quiet 
 
chap. v. 1—17.] THE BOOK OF LEVITICUS. 59 
 
 chamber in our thoughts ; expose it, and thereby exorcise and condemn it. 
 Impurity must ensue from entertaining secretly what God bids us renounce and 
 denounce. 
 
 V. 2.— Touch any unclean thing. God would have His people untainted by 
 uncleanness. With minute care He had defined what were unclean things. 
 From every contagion they must keep free, if they were to remain ceremonially 
 holy. Shall not we also shun contact with forbidden things 1 " For God hath 
 not called us unto uncleanness, but unto holiness." There are institutions in 
 society, compauionships and friendships, indulgences and pastimes, recreations 
 and books, which would defile a Christian life and lower the sanctities of exist- 
 ence. " Wherefore, come out from among them, and be ye separate, saith the 
 Lord, and touch not the unclean thing" (2 Cor. vi. 17). 
 
 It be hidden from him. How often do we touch defilement unconsciously ! 
 And having by contact derived the contagion (in pure thoughts sullied, our 
 sensitive recoil from evil blunted, elevated aims lowered, and Christward affec- 
 tions decoyed) how do we forget that we have touched ! How constantly we 
 argue with our own consciences that the tainted pleasures and pastimes we foster 
 are outside the interdicted list. Yet this self-excusing is vain ; " he also shall be 
 unclean and guilty." 
 
 V. 4. — Whatsoever a man shall pronounce with an oath. Vows which bind 
 us to lines of conduct should never be made in ignorance. It is perilous to 
 society as well as to individual honour for a man to make himself subject to a 
 vow whose issues are " hid from him." This reprehensible plan prevails in those 
 " secret societies" and " brotherhoods" whose programme is the destruction of 
 civil institutions and State stability. If a man blindly swears away his liberty, 
 and binds himself by oath to any confederation, he is " guilty" of any and all 
 the deeds done by the associates of such organisations. Oaths should only be 
 taken when their issues are fully discerned ; certainly no right-minded man will 
 allow himself to become the dupe of bad associates, or the accomplice of evil 
 designs, under the specious plea that the effects of his oath were " hid from 
 him" when he bound himself thereby. Prudence and piety will warn us against 
 being thus " rash with our mouth." [Compare Eccles. v. 2 and 6 ; Acts xxin. 
 12-14.] 
 
 V. 5. — He shall bring his trespass offering. Rash oaths incurred guiltiness, 
 and must be atoned for ; the folly of taking an oath to "do evil" was an offence 
 to be expiated ; whereas the neglect of an oath to " do good" was equally a 
 trespass. God's requirement of an expiatory offering for both misdemeanours- 
 acted beneficially on the community, by restraining persons from taking hasty 
 and inconsiderate oaths. "This served very effectually (says Michaelis) to 
 maintain the honour of oaths, inasmuch as every oath, however inconsiderate, or 
 unlawful, or impossible, was regarded so far obligatory that it was necessary to 
 expiate its non-fulfilment by an offering; and it was, at the same time, the best 
 possible means of weaning the people from rash oaths, because a man who had 
 grown addicted to the unbecoming practice would find himself too frequently 
 obliged either to keep his oaths, how great soever the inconvenience, or else to 
 make an offering for their atonement." 
 
 V. 15. — Ignorance in the holy things of the Lord. There were dues or debts 
 to the sanctuary of God, and he who failed to bring his tithes and first-fruits, 
 even though unintentionally and " through ignorance," was a transgressor. A 
 costly "amends" (v. 16) was to be made for this oversight, if his trespass was to 
 be forgiven him. Thus jealous is God that we withhold no duty from Him, that 
 we " enter into His presence with thanksgiving," i.e., with gifts as thank offering*. 
 Every soul, spared in the land of the living, succoured by Divine goodness aud 
 grace, overshadowed by the Fatherhood of God, shepherded by the patient care 
 of Christ, upheld by the energy of the Spirit, owes offerings to Heaven, and 
 
H0MILET1C COMMENTARY ON [chap. v. 1—5. 
 
 should enter the sanctuary with the acknowledgments of all the mercy received. 
 Our grateful souls should seek to fulfil " something of the debt we owe." " What 
 shall I render unto the Lord for all His benefits towards me?" God asks 
 sanctuary presents from every one of His people. 
 
 V. 17.— Forbidden to be done. For the Lord had prohibited the profane use, 
 or the appropriation to personal ends, of " holy things" dedicated to the sanctuary 
 and its services. If a soul had reason only to suspect his misuse thereof, he must 
 seek forgiveness by trespass offering. All such stern requirements tended to 
 enforce a recognition of the supreme claims of Jehovah and the sanctity of 
 religion. No trifling, no forgetfulness, no error was excusable. Shall not we 
 " stand in awe and sin not," guarding ourselves from " presumptuous sins" and 
 inadvertent negligence by " watching unto prayer " and by swift fulfilment of 
 our obligations to Heaven ? 
 
 SECTIONAL HOMILIES. 
 
 Topic: Complacent Ignorance (Vv. 1-5). 
 
 Sins of ignorance differ greatly in kind and in degree. 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 igno- 
 rance, if it be really ignorance at all, is self-induced, and is therefore the more 
 oulpable. 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 op scripture; not "coming to the light lest their deeds should 
 be reproved" (John iii. 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. The per- 
 ception of righteousness is vague and dim, the moral sense is feeble and faltering, 
 "darkness in part" has happened to them. 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 begun, portending doom. " Whom the gods would destroy they 
 first dement." And such contentment, while in error of the very way of godly 
 
chap. v. 1.] THE BOOK OF LEVITICUS. 61 
 
 obedience and acceptance, betokens a demented state ominous of worst issues. 
 Therefore : — 
 
 1. Search the Scriptures. 2. Seek the Spirit 7 s ilhtmination. 3. Culture a pure 
 and enlightened conscience. 4. Exercise the judgment and will in efforts to " cease 
 from evil and learn to do well." 
 
 Topic : The Sin of Conniving at Wrong-doings (V. 1). 
 
 The trespass offering atoned for voluntary offences, thus fitly supplementing 
 the offerings for sins of ignorance. All crime — i.e., wrong done to men — is sin 
 in the sight of God, and needs to be followed by repentance as well as repara- 
 tion. Here we are taught that a person committed sin in withholding know- 
 ledge when able and judicially commanded to divulge it. 
 
 The camp of Israel in the wilderness was not only a Church, but a Common- 
 wealth ; the interests of the people were mutual, and their duties reciprocal. It 
 was the duty of the rulers to defend and promote the right, and to expose and 
 denounce the wrong. When an evil doer was arrested, a proclamation was made 
 calling upon any who could furnish evidence (that the ends of justice might not 
 be defeated) to present themselves as witnesses in the court. If any such per- 
 son, through fear or neglect, failed to furnish the information in his possession 
 he was a partaker in the sin. The safety and sanctity of society demanded that 
 evidence should not wilfully be withheld. Jehovah here required His people to 
 co-operate with Him in protesting against and exposing sin. Observe — 
 
 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." Wrong-doing so 
 confuses and condemns a man, except he be very degraded and hardened, that 
 even though he was not really observed in the act, he will so betray himself to 
 others that evidence of a presumptive or positive kind, circumstantial or self- 
 evident can be presented. 
 
 Living together as the Israelites did in the wilderness, they would be con- 
 stantly under each other's eye, wrong-doing would be easily detected, its guilt 
 easily proved. 
 
 We are all daily revealing ourselves more or less to each other, and persons 
 who observe our conduct are tacitly gathering evidence to accuse or excuse, to 
 commend or condemn our conduct and character. This world is a place of trial, 
 a place of judgment. We are not only arraigned before the tribunal of our own 
 consciences, but also before the bar of public observation and opinion. 
 
 II. That it is the duty op 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. It would 
 also be an injustice to a wrong-doer, for the sake of shielding him from present 
 punishment, by conniving at his sin to encourage him in evil ways. Moreover, 
 a witness owes the duty to himself to testify against sin, for if he does not ex- 
 pose it and bring it to condemnation, he may foster even in himself a careless 
 unconcern about wrong. By bearing witness against evil doing we utter our 
 protest against the wrong, and if we do it in the right spirit and " speak the whole 
 truth, and nothing but the truth," we are serving righteously and faithfully our 
 day and generation, and we therein discharge a duty we owe to God against 
 whom all sin is a transgression, and who has appointed rulers to administer jus- 
 tice for the praise of those who do well, and to be a terror to evil doers. 
 
 III. That in concealing evidence against sin we involve ourselves 
 in serious guilt. 
 
62 HOMILETIC COMMENTARY ON [chap. v. 2, 3. 
 
 By withholding evidence we may think to cover over sins, and so we may ; 
 but we do not remove them. "We may prevent them coming to light and meet- 
 ing their merited punishment, but the sins remain, and will take deeper root 
 and throw out wider branches. It is a trespass, a breach of the Divine law, 
 when we allow sin to go unaccused and unexposed ; we thereby offer an induce- 
 ment to sin, and tacitly encourage indulgence in transgression. 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. A person refusing to give evidence makes himself an accessory 
 to a wicked deed after its accomplishment, and becomes an accomplice in its 
 guilt. Divine revelation teaches us that we have duties we owe to ourselves, 
 to society, and to God. — F. W. B. 
 
 Topic : The Contagiousness op Sin (V. 2, 3). 
 
 The sin of touching an unclean person or thing is here described. The whole 
 of the directions given respecting ceremonial defilement were to teach most 
 emphatically the holiness of God, and His deep concern for the holiness of His 
 creatures. The children of Israel were not only to obey Him, but also to worship 
 Him, and as their service was to be a sacrament and their work worship, it 
 was necessary that they should be taught the utmost scrupulousness in cere- 
 monial, as well as inward, purity. These regulations and requirements would 
 not only teach the people who were immediately affected by them the most 
 salutary lessons, but would also teach (through them) the world valuable truths. 
 We learn — 
 
 I. The importance op circumspection in our outward behaviour. 
 
 The Israelites would feel that the greatest possible vigilance would be needed 
 as they went in and out the camp and mixed with the congregation, lest they 
 should become defiled by contact with some unclean thing. As we mingle with 
 our fellow-men, and discharge our duties in the world, although we are not under 
 the restrictions and regulations of the Levitical law, yet we are in a world where 
 the moral atmosphere is tainted, and where we are in constant danger of being 
 morally defiled. We are not only ourselves surrounded by a sympathetic moral 
 influence, which affects all with whom we have contact, but we also in turn re- 
 ceive influence, good or ill, from others with whom we associate. We learn that 
 the greatest possible circumspection is essential as we move amid the busy throngs. 
 
 II. The possibility op contamination, even though we practise circum- 
 spection IN OUR OUTWARD CONDUCT. 
 
 The text shows that it was possible for people to become defiled and be un- 
 conscious of it. A man might find even that his extreme caution had ensnared 
 him. He might not always be able to discriminate between the clean and the 
 unclean, especially at first sight. So, as we pass through the world, we are so 
 closely surrounded by morally contaminating influences that sometimes we may 
 acquire infection before we are aware of it. Even the most innocent pleasures 
 and pursuits may be perverted by us, becoming suggestive and ministrant of 
 sin ; in our ignorance or simplicity we may get a wrong bias, wicked thoughts 
 may be awakened. For such defilement we shall need to make expiation; also 
 seek forgiveness and cleansing, that the impurity of our heart and conscience 
 may be removed, and the progress of moral depravity and deterioration be 
 arrested. — F. W. B. 
 
chap. v. 4-13.] THE BOOK OF LEVITICUS. 63 
 
 Topic: The Responsibility of Words (V. 4, 5). 
 
 Here is taught the sin of a person making a rash oath. In their conversation 
 with each other the people were to beware of uttering idle words, especially 
 when calling upon God to witness what they said ; also, they were to be careful 
 how they committed themselves by solemn engagements to do evil or to do good. 
 The people were at present rude and unpolished, and one of the objects of the 
 ritual was to elevate and refine them. Words are often spoken as if they were 
 of no importance, vows made and oaths uttered as if they were unnoticed by 
 God ; but this law shows us that He does taKe strict notice of them, and that 
 though forgotten by us, they are not forgotten by Him. Though spoken heed- 
 lessly and easily forgotten, yet God would hold them responsible. The gospel 
 has not repealed the law's condemnation of rash speaking, for Christ taught that 
 "for every idle word that men speak they shall give an account at the day of judg- 
 ment." And we are taught, moreover, to " swear not at all, neither by heaveu, 
 for it is God's throne, nor by earth, for it is His footstool, neither by our heads, 
 for we cannot make one hair black or white." The influence of this Levitical 
 injunction would be to lead the people to make an oath — 
 
 I. Rarely. There would be no need for oaths if they cultivated veracity, if 
 their simple word was known to be their bond. To employ oaths frequently 
 would be taking God's name in vain, and incurring danger of frequently trans- 
 gressing one of the great commandments. God was in their midst as their Law- 
 giver and King ; they must not use too frequently and familiarly His holy name 
 in connection with their common, ordinary conversation and conduct. 
 
 II. Dbliberately. Even when circumstances seemed to require that they 
 should call God to witness and confirm what they affirmed, the act was so solemn 
 that they would need to do so with great caution and deliberateness, pondering 
 what they were about to affirm or deny, and estimating the probability that they 
 could promptly perform their purpose. An oath deliberately made would be 
 impressed upon the memory ; if not fulfilled, no excuse could be offered. The 
 nature of an oath, of the pledge with which it is accompanied, should be 
 thoroughly weighed before God is called upon to help and witness. 
 
 III. Conditionally. There may be some cases and instances where an un- 
 conditional oath may be safely pronounced ; but it is more prudent to associate 
 with it qualifying conditions. Such a course would not make the oath less 
 binding for all reasonable intents, and ought to meet the requirements of any 
 ordinary case. Our proneness to err, the impossibility of our meeting exorbitant 
 demands, the probability of after-thought showing us that what we had engaged 
 to do was impracticable or undesirable, ought to be taken into account. Con- 
 ditions and circumstances may so change as to relieve us from promises which, 
 at the time, we made in good faith. When wise men make oaths, they will make 
 them cautiously. 
 
 1. Cultivate transparency and veracity of speech, so that our communications 
 may require to be simply yea, and nay • for when more is required it indicates 
 that we have become unreliable, so that our word cannot be trusted. 
 
 2. If pledges made between man and man are thus solemn and binding, and 
 the breach of them so blameworthy, pledges to God in solemn sacrament must 
 be more solemn and binding, and their non-fulfilment more culpable. — F. W. B. 
 
 Topic: The Way of Pardon (Vv. 6-13). 
 
 In the fifth verse it is enjoined that when any person shall be guilty of any of 
 the trespasses specified, he shall confess that he had thus sinned ; from which we at 
 
•64 HOMILETIC COMMENTARY ON [chap. v. 1— IS. 
 
 once see that confession was to immediately follow conviction, and the next step — 
 as we learn from the succeeding verse — would be contrition. The offender was 
 to bring his trespass offering unto the Lord for his sin, and the priest would 
 present it to the Lord as an atonement for the sin. The offering was to be one 
 of the flock; or a fowl, or of flour. From this arrangement we learn that — 
 
 I. The way op pardon was made easy. The circumstances of the trans- 
 gressor were mercifuily considered. The gradation of the offerings from a bullock 
 down to the tenth part of an ephah of fine flour showed that God would allow 
 no difficulty to stand in the way of transgressors seeking expiation. For the 
 various gradations of wrong-doing there was pardon on confession and contrition. 
 The offerings could be easily obtained, and the priest and altar were close at hand, 
 so that at any moment the needed confession and atonement could be made. In 
 the Mosaic, as well as the Christian dispensation, the way of forgiveness is made 
 easy. 
 
 II. The way of pardon was made explicit. Full and clear directions are 
 given, even to minute details, in the way the victim was to be slain, and its 
 various parts disposed of, and each direction (meaningless and useless as some 
 at first sight appeared) had some symbolical or typical import. In every instance 
 assurance was given of forgiveness, if only the required conditions were complied 
 with. The unsavouriness of the offering — from the absence of sweet oil and 
 frankincense — suggests the loathsomeness of sin : that it is displeasing to God, 
 ought to be offensive to man, and is to those truly humble and contrite. 
 
 (a) The mere?/ of God displayed in (1) providing remedy to arrest the course of 
 sin ; (2) providing remedy to arrest the consequences of sin. Man's ignorance of 
 sin proves his utter inability to put it away of himself. 
 
 (6) The misery of sin discovered in that it (1) produces separation from God and 
 all real good ; (2) necessitates suffering and atonement before it can be forgiven. In 
 the rites and ceremonies of the Levitical economy we get God's provision for 
 man's need — a sacrifice appointed for man's sin ; a priest to present the sacrifice 
 for man's sin ; and a place of worship where the sacrifice may be offered and 
 accepted. — F. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER V. 1—13. 
 
 V. 2. — Theme: Contraction of defile- to, or to be laid hold on, by temptation or 
 
 XENT. " if a soul touch an unclean thing . . . corruption. As the needle leaps to the load- 
 
 he also shall be unclean, and guilty." stone, so our hearts leap to meet temptation 
 
 Human depravity, inherent— universal — by the law of attractive affinities. For every 
 
 " Out of the heart proceed evil thoughts," etc. stain of defilement we contract, even though 
 
 Depravity may be deepened and developed by as deep as crimson or scarlet, there is a 
 
 outward influences and circumstances. The remedy : " The blood of Jesus Christ cleanses 
 
 body and mind may generate or acquire from all sin," and can make our souls as white 
 
 disease; so, with the soul. We are surrounded as snow. — F. W. B. 
 by a magnetic circle of influence which affects 
 
 us, and through it we affect others for good V. 7. — Theme : What god expects of us. 
 
 or evil. Hence importance of guarding our " If he be not able to bring a lamb, then he 
 
 sympathies, susceptibilities, senses, and every shall bring for his trespass two turtle doves, 
 
 avenue and vehicle of our being. "Touch or two young pigeons, unto the Lord." 
 
 not the unclean thing." There is nothing exacting or exorbitant in 
 
 We learn the importance — the claims of God upon His creatures. He 
 
 I. Of absence from evil associations. expects of us only what we can render accord- 
 " Enter not into the path of the wicked, and ing to talents, circumstances, opportunity, 
 walk not in the way of evil men." TSee Ps. i.] claims. He regards our purposes, and ac- 
 
 II. Of abstinence from appearance of cepts them as acts performed when perform- 
 evil. Beware of every infectious interdicted ance is impossible, e.g., He said of David's 
 thing. "Taste not, touch not, handle not." purpose to erect the Temple, "It was well 
 
 Christ could mix with sinners, could touch that it was in thine heart." Christ commended 
 lepers and the dead without deiilement, be- the act of the woman in the gospels because 
 •cause there was nothing in Him to respond " she had done what she could." 
 
cirAP. v. 14-19.] 
 
 THE BOOK OF LEVITICUS. 
 
 65 
 
 If God expects of us only -what we can 
 render — 
 
 I. Then none are exempt from his ser- 
 vice. Doves and pigeons were accepted 
 where lambs could not be furnished. The 
 widow's two mites were as acceptable as the 
 box of precious ointment and Solomon's 
 Temple. 
 
 II. Then his service is perfect free- 
 dom. The offerer had to judge and choose 
 what he would offer. God expects voluntary 
 cheerful gifts, not simply from a sense of 
 duty but from impulses of a generous love. 
 If we give ourselves to the Lord, all we have 
 will be laid upon the altar that sanctifies 
 both the giver and the gift. — F. IV. B. 
 
 V. 8.— Theme: Mediation. "He shall 
 bring them unto the priest, who shall offer" 
 etc. 
 
 The sin offering taught that guilt separated 
 between the sinner and his Sovereign Lord : — 
 Priest came between to connect, and be 
 medium of communication. Such an arrange- 
 ment would (a) inspire courage, and (ft) 
 impart comfort to the offerer. 
 
 The offerer brought his offering to the 
 priest, yet — 
 
 I. The value of the oblation was not 
 enhanced by ant merit of the priest. 
 But the infinite dignity of our High Priest 
 gave infinite dignity to His sacrifice. 
 
 II. The priest offered sacrifice pro- 
 vided by another : our High Priest offered 
 Himself, once for all. 
 
 In the hands of the priest the sinner's 
 sacrifice was acceptable: through Christ our 
 offerings are well-pleasing to God. The only 
 
 thing that God hates, and that can separate 
 between Jehovah and His creatures is sin. 
 Its removal restores harmony, holiness, 
 happiness in man, and the universe. — 
 F. IV. B. 
 
 V. 10. — Theme: Divine forgiveness. 
 " The priest shall make atonement for him 
 for his sin which he hath sinned, and it shall 
 be forgiven him" 
 
 Nature is unable to show how sin may be 
 forgiven. By an inevitable and almost uni- 
 versal law reaping follows sowing, both in 
 quality and quantity. Retribution follows 
 wrong-doing. Nature is stern, unrelenting ; 
 only in revealed religion can we learn how 
 God can be just and yet forgive the sinner. 
 The Bible alone teaches that there is forgive- 
 ness with God that He may be feared. The 
 offerer was assured that if he presented the 
 prescribed oblation, his sin would '• be forgiven 
 him." This arrangement teaches — 
 
 I. That satisfaction must be offered by 
 the sinner himself, or bv his accredited 
 substitute. Pardon costs something both to 
 God and man. 
 
 II. That the sinner must be sincerely 
 sorry for his sins. The offerings were to 
 be presented in a manner which would denote 
 reverence and repentance. Only forsaken sin 
 is forgiven. 
 
 III. That in the forgiveness of sin the 
 righteousness of god is vindicated. The 
 demands of His justice were met — His 
 broken law honoured — atonement sufficient 
 and satisfactory made. 
 
 In the Gospels all these points are exempli- 
 fied and enforced. — F. IV. B. 
 
 SECTIONAL HOMILIES. 
 
 Topic: Trespasses, done ignorantly, against the Lord (Vv. 14-19). 
 
 Scarcely is it possible to accredit absolute ignorance to trespassers in these 
 " holy things of the Lord" : for God's declarations respecting His rights were 
 neither unintelligible nor obscure. They ought to have been known thoroughly, 
 they must have been known to some degree. The ignorance was, therefore, in 
 some sense wilful; certainly it was conscious, and was even preferred to 
 knowledge. 
 
 Still, it is noteworthy that ignoi-ance is predicated of these trespassers against 
 the Lord, whereas there is no allowance of ignorance in the trespasses done 
 ngainst men. [Compare chap, vi.] This marks a melancholy fact in the conduct 
 of wrong-doers. We defraud God of His due carelessly and without giving it a 
 thought; whereas we are too cautions to trespass against a neighbour without 
 knowing it. For the fear of man is more operative over us than the fear 
 of God. 
 
 I. Fraudulent conduct against the lord. 
 
 1. Israel's history for ages illustrates the ready ease with which men could 
 "rob God" (Mai. iii. 8-10). Commanded to appear repeatedly every year 
 before the Lord and celebrate His feasts, yet era upon era passed without their 
 keeping those sacred feasts at all — until, in the times of Ezra and Nehemiah, 
 
66 HOMILETIC COMMENTARY uN [chap. v. 15, 16- 
 
 they read the Scriptures (long closed and neglected) and discovered their omis- 
 sions to have been so numerous, so grievous, so long continued, that the people 
 all lifted up their voices and wept. 
 
 Fifty years later, again Israel is described as habitually defrauding God of JTis 
 due, and even justifying themselves in their "robbery," asking with effrontery, 
 " Wherein have we robbed Thee V (Mai. iii. 8). 
 
 Such warning incidents should have aroused the Church of Christ to greater 
 watchfulness in later days. Yet — 
 
 2. The present conduct of Christians repeats the trespass of the ancient Church. 
 Is there not a defrauding " of the holy things of the Lord" still rampant ? 
 Consider — 
 
 (a) Doctrines sttppressed and truths silenced which ought to be " sounded out" 
 clearly. 
 
 (b) Worship rendered perfunctorily, and void of " spirit and truth" ; " the form 
 of godliness without the power thereof." 
 
 (c) Open allegiance to Christ ivithheld ; a careless and compromising profession 
 supplanting whole consecration. 
 
 (d) The selfish retention of our gains and possessions, spending so freely upon 
 ourselves that we have little or nothing to give God. 
 
 II. Restitution demanded as the condition of pardon. 
 Unlike the sin offering, the " trespass offering" must not be presented until 
 reparation had been made. 
 
 1. Satisfaction was to precede sacrifice. Man is a debtor, having withheld dues 
 from the Lord. Those dues were not to be set aside by substituting contrition 
 or expiatory offerings. It were easy to trespass if all could be righted by peni- 
 tential confessions. But God says, "Behold, to obey is better than sacrifice." 
 "He shall make amends": such is Jehovah's fiat (v. 16). 
 
 2. In Christ's obedient life satisfaction did precede sacrifice. Man " had nothing 
 1 n pay "; but Jesus paid the debt. In His own career He " fulfilled all righteous- 
 ness " on man's behalf. Then, having perfectly satisfied the Divine requirements 
 m His life, He bore man's merited punishment for long disobedience. 
 
 3. Divine forgiveness differs essentially from connivance at man's sin. God can 
 pardon all manner of trespasses, but can gloss over not one jot or tittle of iniquity. 
 " His grace is perfect, and therefore He can forgive all : His holiness is perfect, 
 and therefore he cannot pass over anything. He cannot sanction iniquity, but 
 He can blot it out."— C. H. M. 
 
 4. Restitution by obedience is a law which still incites believers to a diligent 
 piety. Not by the merit of their acts to justify themselves with God, but to 
 make such " amends" as a soul reclaimed from disloyalty naturally desires to 
 make to its gracious Lord and King. " The love of Christ constrains us "; and 
 by every act of sacrifice and service we aim to set right all wrong we have done, 
 to counteract the follies of past years, to benefit those whom we may have 
 harmed, to redeem the time by diligent use of opportunities remaining, and 
 " henceforth to live not unto ourselves, but unto Him who loved us and gave 
 Himself for us." By such earnest efforts to "do good as he has opportunity" 
 does the Christian seal his salvation, and enjoy the " Well done" of his Lord. 
 [See Addenda, p. 71, Separation.] 
 
 Topic: "Amends" made by Christ for Man's Faults (Vv. 15, 16). 
 
 Think of all the wrong and all the trespass which have been done against the 
 Lord. 
 
 I. God has been wronged of his rights in this wicked world. 
 1. What are the just rights of Jehovah in His creature, man ? 
 
chap. v. 15, 16.] THE BOOK OF LEVITICUS. 67 
 
 2. What are man's returns to Jehovah in actual obedience and righteousness 1 
 
 3. What amazing outrage and transgression have defrauded God of His due ! 
 
 4. What shortcomings and blemishes have marred even the best Lives of His 
 redeemed people ■ 
 
 II. God has gained more by Christ's redemption than he lost by man's 
 
 FALL. 
 
 The trespass offerer adds a surplus / But who can weigh the surplus Christ 
 brings 1 
 
 1. Jehovah reaps a richer harvest of glory, honour and praise in the fields of 
 redemption than ever He could have reaped in those of creation. 
 
 2. The "sons of God" would raise a loftier song of praise around the empty 
 tomb of Jesus than ever they raised in view of the Creator's accomplished 
 work. 
 
 3. The wrong has not only been perfectly atoned for, but an eternal advantage 
 has been gained by the work of the Cross. God is gainer by the work of 
 Calvary. 
 
 III. All honour to jesus, in whose cross such vast "amends" were 
 
 MADE. 
 
 1. No wonder that around the Crucified One the affections of patriarchs, 
 prophets, apostles, martyrs, and saints have ever entwined themselves. 
 
 2. No marvel that the Holy Ghost should have given forth that solemn but 
 just decree, "If any man love not our Lord Jesus Christ, let him be anathema, 
 inarauatha" (1 Cor. xvi. 22). Heaven and earth shall echo forth a loud and 
 eternal amen to this anathema. 
 
 3. No marvel that it should be the fixed and immutable purpose of the Divine 
 mind that " at the name of Jesus every knee should bow of things in heaven 
 and things on earth, and things under the earth, and that every tongue should 
 confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. ii. 10, 11). 
 [Compare Notes on Leviticus, by C. H. M.] 
 
 Topic -. Trespassers and the Trespass Penalty (Vv. 15, 16). 
 
 (a) Sin has many forms : breaks out into trespasses. 
 
 (b) The trespass offerings are manifold : meet with penalty and satisfaction all 
 wrongs done. 
 
 I. The dues op heaven are withheld : God's will is transgressed, His law 
 infringed. 
 
 1. Creation's law makes man God's sole possession. No faculty of mind or 
 frame, no power of intellect or thought, no talent of iufiuence or time, no oppor- 
 tunity, no gift, no grace, is property of our own. All, then, should serve the 
 cause of one Sovereign Lord, Beason should plan, and eyes should see, and 
 hands should work, and feet should run, to do Him honour and augment His 
 praise. Our every energy should fly abroad with morning light to gather fruits 
 of glory for His name. Each night should prove that faith and love have 
 laboured to advance His Kingdom upon earth. 
 
 2. Instead of this, self mounts the great Creator s throne. We rise, enter on 
 the day, journey on, as if self-seeking were legitimate employ. Whether we 
 rest or toil it is " unto ourselves." Is not this trespass 1 It robs our God ; 
 wastes His dues. It brands us as purloining from a Father's and a Benefactor's 
 store. 
 
 3. Judgment must follow upon such trespasses. The fire must consume. Life 
 must be laid on the altar. Blood must flow. Trespass brings death. No soul 
 can sin and escape wrath. 
 
 II. Man can make no true amends. 
 
 f2 
 
C8 IIOMILETIC COMMENTARY ON [chap. v. 14-19. 
 
 1. Devoledness cannot repay the debt. That is a vast conceit. If not one 
 thought of any moment ever swerved from a pure effort for the Lord, it would 
 but be that moment's due. 
 
 2. Surplus of merit there is none. That is a papist's dream. Our best acts 
 are only increase of our debt. Hence all our works make bankruptcy more deep. 
 When justice calls to the white throne, the fairest reckoning is one huge debt. 
 Who, then, can stay arrest ? 
 
 III. The trespass offering presents relief. 
 
 1. Jesus is satisfaction to the full. Hence death for sin is not the whole of 
 His grand work. That decks us with no merit ; it fills no hand with fruits of 
 righteousness. He pays then a tvhole life's homage to the law. He gives com- 
 pliance to its largest rule. It asked for one undeviating course of love. Jesus 
 was love without one straying step. 
 
 2. This pure fulfilment is for those roho are Christ's. For such Christ wrought 
 it ; to their account he puts it. Unsullied righteousness by Him avails for 
 believers. 
 
 Such is the Gospel which pervades this rite. It declares in emphatic terms 
 that— 
 
 (1) Trespass stains your life, your heart, soul, and mind, every day, every 
 hour. 
 
 (2) It warns that trespass strengthens Satans claims, places a vast barrier 
 between you and God. 
 
 (3) Shows a full recovery. Christ's cross and life are both pictured. You see 
 Him dying to pay the trespass penalty : you see His righteousness supplying 
 trespass wrongs. — Homiletically arranged from the Dean of Gloucester's Christ 
 is all. 
 
 Topic: Sacrilege (Vv. 14-19). 
 
 The former offerings may be regarded as both sin and trespass offerings ; these, 
 in the closing verses of this fifth chapter, and in the opening seven verses of the 
 sixth, are particularly and exclusively trespass offerings. Wrong has been done 
 to God and man; and for that trespass contrition must be shown, an offering 
 made, and restitution given. 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 jeiiovah for the honour of iiis worship in the 
 tabernacle. 
 
 By the Levitical ritual the people were taught that worship was only rendered 
 acceptable when associated with Divinely prescribed sacrifices. There would be 
 danger of the people becoming formal in their worship ; that they would fall 
 short of the full requirements of the ritual. The holy things here spoken of 
 were the tithes, first-fruits, gifts, etc., demanded of the Lord. Such things 
 were His before they were devoted as sacrifices, but they were doubly His when 
 He claimed them as offerings unto Himself in connection with the worship of 
 the tabernacle. To withhold would be to rob and wrong God; the honour of 
 His worship would be insulted, His law outraged. Whether the sacrilege was 
 committed knowingly or unknowingly it mattered not: the worship was marred, 
 and for the trespass an offering must be presented. The trespasser was to 
 bring a ram without blemish out of his flocks, and the priest was to make an 
 atonement- for him. Restitution was to accompany his contrition. He must 
 make amends for the wrong he had done in the holy thing; and then his tres- 
 pass was to be forgiven him. 
 
 Worship is a privilege we are permitted to enjoy, a duty we are bound to 
 
CHAP. v. 14-19.] THE BOOK OF LEVITICUS. 69 
 
 discharge. When we draw near to God to pay our vows and commune with 
 Him in prayer and praise, we draw near to give to Him the glory that is due to 
 His name. Under the gospel dispensation we have not to erect a material altar 
 and present offerings such as the Israelites did under the law. No deiiuitely 
 prescribed portion of our substance is required of us, as was required under the 
 old economy, but we are expected to give unto the Lord of our means in pro- 
 portion as He hath prospered us. Yet, however liberal wc may be, and con- 
 scientious in discharging our trust as stewards of the Kingdom, we constantly 
 fall short of cur duty as indicated in the gospel; we trespass, wittingly and 
 unwittingly, and need constantly to seek, in confession and contrition, the pardon 
 of our religious defalcations, and to make, in so far as we are able, some restitu- 
 tion to God, some humble amends, by bringing " forth fruits meet for repent- 
 ance." 
 
 II. The influence this jealousy was calculated to exert upon thk 
 WOKSIIirPEKS IN THE tabernacle. 
 
 Suoh scrupulous concern on the part of Jehovah about the sanctity of His 
 service would teach the people to cultivate — 
 
 (1) Sensitiveness of feeling. It would be evident that indifference or careless- 
 ness would reuder the worshipper liable to a breach of trust, to make mistake or 
 misapply the things devoted to the Lord. 
 
 (2) Tenderness of conscience. It would be easy for conscience to become per- 
 verted and hardened in the midst of so many privileges and in the abundance of 
 blessings. 
 
 (3) Scrupulousness of conduct. The worshipper would find that merely good 
 intentions would not suffice ; contrition and confession would not be enough : 
 there was to be implicit and complete obedience — nothing wanting of all that 
 the Lord commanded. None of the sacrifice kept back, none of the holy thiugs be 
 employed or used for their own gain. If they did, even though they wist it not,, 
 they were guilty, and should bear their iniquity. 
 
 Watch that we trespass not against God as Achan did, and as Ananias and 
 Sapphira did in the early Christian Church. Beware of trespassing through 
 contempt, carelessness, or presumption. Aim to be suspiciously, as well as 
 scrupulously, sensitive of doing wrong. Pray for pardon of inadvertent and 
 unknown sins. God does not pass over, but forgives trespasses for the sake of 
 our great Trespass Offering. This is the gospel order of blessing to the penitent : 
 repentance, reformation, restitution, then reconciliation to God's favour, and 
 restoration to His family, here and hereafter. — F. W. B. 
 
 OUTLINES ON VERSES, CHAPTER V. 14-19. 
 
 V. 16.— Theme: Reparation. " And he est, is guilty. " If a soul sin, and commit 
 
 shall make amends for the harm that he hath things forbidden, though he wist it not, yet 
 
 done in the holy thing," etc. is he guilty, and shall bear his iniquity." 
 
 In forgiving sins God does not teach that God required a trespass offering for the 
 
 transgression of His law is a trivial matter ; smallest error in relation to any of His ordin- 
 
 for, atonement not only expiates but makes ances, however unwittingly that error was 
 
 amends. Amends must be made, for — committed. 
 
 I. Sin is a wrong done to god. Yet so multitudinous were the rights of the 
 
 II. Sin is a wrong done to man. ceremonial law, that its requirements wore 
 Amends must be made by— heavily and anxiously upon the lives and 
 
 (1) Appropriate contrition. consciences of God's people. Righteousness 
 
 (2) Personal sacrifice. by the law, therefore, became a weary, a fruit- 
 
 (3) Unreserved consecration :— evincing it- less hope. 
 
 self in a holy, useful, Christ ly life.— F. W. B. By this very weariness and failure, Israel 
 
 [See Addenda, p. 71, Reparation^ was led to crave and look for release from 
 
 this ''yoke," which was promised when 
 
 V. 17.— Theme ; Error, though inadvert- Messiah brought in the " bette>- covenant." 
 
70 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. V. 
 
 The gospel age promised release from the 
 oppression of a ritual righteousness, and free- 
 dom for a more spiritual service. 
 
 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 extemiate the 
 guilt of an action. Knowledge deepens guilt 
 (John ix. 41 ; xv. 22). Ignorance alleviates it 
 (Luke xxiii. 34; Acts iii. 17; 1 Tim. i. 18). 
 
 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 a servant's ignorance of his master's 
 will, when he might and ought to have known 
 it, a sufficient plea. 
 
 Nor is he innocent who trespasses, through 
 error, against any ordinance of the Lord. 
 And, if so in respect of ceremonial observ- 
 ances, much more so in relation to mora! 
 duties. Hence the curse stands against " every 
 one that eonlinueth not in all things written in 
 the book of the law to do them " (Gal. iii. 10). 
 
 3. God Himself refuses to condone such igno- 
 rance. His Word declares that men "perish 
 for lack of knowledge " (Hos. iv. G) ; and that 
 though " a people be of no understanding, He 
 will not have mercy on than, and will show 
 them no favour" (Isa. xxvii. \\). [Comp. 
 Simeon's Sermons]. 
 
 II. Man's uncomputed guilt. 
 
 1. Reckon up our remembered 'sins. " They 
 are more in number than the h airs of our head. " 
 
 2. Add the sins realised at the time but now 
 forgotten. Memory lets slip multitudinous 
 
 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. 
 
 Eliphaz charges the inquiry on Job, and on 
 us, " Is not thy wickedness great, and thine 
 iniquities infinite ? " (Job xxii. 5). 
 
 God's Word declares, " There is not a just 
 man upon earth that doeth good and sinncth 
 not " (Eccles. vii. 20), that " in many things 
 we all offend " (Jas. iii. 2 ; Prov. xxiv. 1G). 
 
 In estimating our guiltiness we fail : "Who 
 can understand his errors ? " (Psa. xix. 12). 
 
 To extenuate gtiilt by saying " // is an 
 error " (Eccles. v. 6), is to add to sin : rather 
 let us humble ourselves in shams before God. 
 
 III. Vast virtue needed in atonement. 
 
 1. Under the ceremonial arrangements for 
 expiation, how manifold and minute and nu- 
 merous were the regulations and provisions 
 necessary to make atonement for sin! 
 '• Without shedding of blood there was no 
 remission." And to that were added costly 
 offerings and exacting observances. 
 
 -. When all sin had to be expiated by 
 Christ's one offering, what value it mint needs 
 possess! Yet "by one offering " the Saviour 
 "purged our sins." 
 
 (a) 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." 
 
 (b) It incites us to grateful adoration. 
 " Unto Him that loved us and washed us from 
 our sin in His own blood," etc. (Rev. i. 5, G). 
 
 (c) It assures us of perfect redemption. 
 " There rcmaineth no more offering for sin," 
 for ''the blood of Jesus Christ, God's Son, 
 cleanseth us from all sin " (I John i. 7). [See 
 Addenda, p. 71, Redemptioii). 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER V. 
 
 Taking oaths. 
 
 The judicial oaths taken in courts of justice 
 are administered variously : " The usual 
 practice in England and Ireland is, for the 
 witness, after hearing the oath repeated by 
 the officer of the court, to kiss the four gos- 
 pels by way of assent: and in Scotland, the 
 witness repeats similar words after the judge, 
 standing and holding up his right hand, 
 ' swearing by Almighty God, as he shall answer 
 to God at the great day of judgment,' but 
 without kissing the book. Jews are sworn on 
 the Pentateuch, keeping on their hats, and 
 the oath ends with the words, ' So help you, 
 Jehovah.' A Mohammedan is sworn on the 
 Koran. A Chinese witness has been sworn by 
 kneeling and breaking a china saucer against 
 the witness-box. Thus, the mere form of 
 taking the oath is immaterial; the witness is 
 allowed to take it in whatever form ho con- 
 siders most binding upon his own conscience 
 — the essential thing being, however, that the 
 
 witness acknowledge some binding effect 
 derived from his belief in a God and a future 
 state .... The objections of Quakers, Mora- 
 vians, and Separatists to taking an oath have 
 long been respected as not being funda- 
 mentally at variance with a due sense of 
 religious feeling, and hence they have been 
 allowed to make an affirmation instead of 
 taking the oath. In 1S54 another concession 
 was made to those who, not being Quakers, 
 yet refuse to take the oath for sincere con- 
 scientious motives ; and these are now also 
 allowed to affirm instead of to swear. But 
 the law remains as before, that atheists and 
 persons who admit that they have no religious 
 belief whatever, are excluded from giving 
 evidence in courts of justice." — Chamber s 
 Eney. 
 
 "Unlawful oaths generally mean oaths 
 taken by members of secret and illegal so- 
 cieties of a treasonable descri]ition : and 
 
CHAP. V.] 
 
 THE BOOK OF LEVITICUS. 
 
 statutes long ago were passed to inflict pen- 
 alties on all who took or administered such 
 oaths." — Ibid. 
 
 Profane Oaths. — Louis the French king 
 was taken prisoner by Meletisaka the Sultan, 
 and conditions of peace being concluded be- 
 tween them, for more assurance thereof the 
 Sultan offered to swear, " if he failed in per- 
 formance of anything, to renounce his Mo- 
 ll immed" requiring likewise of the king to 
 swear, if he failed in anything ho had pro- 
 mised, to deny his Christ to be God : which 
 profane oath the king detesting, and wishing 
 rather to die than to give the same, the Sul- 
 tan, wondering at his constancy, took his word 
 without an oath at all, and so published the 
 league. 
 
 As, on the other side, King John of England, 
 being overlaid in his barons' wars, when he 
 sent ambassadors to the monarch of Morocco 
 for aid, offered to swear fealty to him and to 
 receive the law of Mohammed; and thereby 
 the monarch grew into such dislike of the 
 king that ever after ho abhorred the mention 
 of him. — Trapp. 
 
 " It is a great sin to swear unto a sin ; 
 But greater sin to keep a sinful oath." 
 
 Henry VI., II. v. 1. 
 
 Sincere oaths. 
 " His words are bonds, his oaths are oracles ; 
 
 '.lis love sincere, his thoughts immaculate ; 
 
 His heart as far from fraud as heaven from 
 earth." — Two Gentlemen of Verona, II. 7. 
 
 " An oath, an oath, I have an oath in heaven: 
 Shall I lay perjury upon my soul ? 
 No, not for Venice." 
 
 Merchant of Venice, IV. 1. 
 " Tis not the many oaths that make the truth : 
 But the plain single vow, that is vow'd 
 true." 
 
 Alts well that ends well, IV. 2. 
 
 "Unheedful vows may needfully be broken.'' 
 
 Shakespeare. 
 
 Indifference. — Idle swimmers who go 
 floating carelessly down the stream, reckless 
 of the nearing peril, until they get beyond 
 reach of the bank. 
 
 " I asked a young man, ' Are you in anxiety 
 about yourself and your salvation ? ' He. re- 
 plied, ' I have little concern or foeling on the 
 subject.' 
 
 " ' Are you not trying to do what God com- 
 mands you as well as you are able, and with 
 such light as you have ? ' 
 
 " ' Oh no; it would seem absurd for one who 
 feels so little as I do to attempt any religious 
 duty ! ' 
 
 " ' Yet, you admit that God does require of 
 you repentance, and faith, and worship, and 
 a holy life ; do you not? ' 
 
 " ' Yes, I admit all this, but do not feel in- 
 terested, or troubled, or concerned, respecting 
 it.' 
 
 " ' "What would you advise a customer to do 
 who had contracted a debt with you, who ad- 
 mits his debt, and that he ought to pay it, 
 but says he knows it all, yet is so void of 
 interest or feeling about it,? ' 
 
 " In an instant he replied, ' I would advise 
 him to pay it, not waiting for feeling. ' " 
 
 Redemption. 
 " Heavenly powers where shall we find such 
 love ? 
 Which of ye will be mortal to redeem 
 Man's mortal crime ; and just th' unjust to 
 save ? " Faradisc Lost, III. 213. 
 
 " The Cross, 
 There, and there only (tho' the deist rave, 
 And atheist, if earth bears so base a slave), 
 There, and there only, is the power to save." 
 Cowper, Progress of Error, 613. 
 
 " Why, all the souls that were, were forfeit 
 once; 
 And he that might the vantage best have 
 
 took 
 Found out the remedy." 
 
 Measure for Measure, II. 2. 
 
 Reparation. 
 " Restore to God His due, in tithe and time ; 
 A tithe purloined cankers the whole estate." 
 G. Herbert, The Temple 
 
 " God is much displeased 
 That you take with unthankfulness His doing : 
 In common worldly things 'tis called ungrate- 
 ful, 
 With dull unwillingness to repay a debt 
 "Which with a bounteous hand was kindly 
 
 lent ; 
 Much more to be thus opposite with heaven : 
 For it requires the royal debt it lent you." 
 
 Richard III., II. 2. 
 
72 I10M1LETIC COMMENTARY ON [chap. vi. 2-13. 
 
 CHAPTER VI. 
 
 dffjerittgs. 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Trespass against the Lord and lie unto his neighbour. Wrong done 
 1o man is done to God. To deceive and defraud our neighbour is an insult to 
 Jehovah. To harm man is to inflict injury on God ; as to touch His people is to 
 " touch the apple of His eye " ; and as Saul's persecution of the saints was per- 
 secution of Christ Himself (Acts ix. 5). Take heed, lest acts of injustice to 
 others so affect heaven as to evoke remonstrance and rebuke. 
 
 y v# 2, 3. — Violence, or hath deceived, or sweareth falsely. Evil is fruitful in 
 forms of development. Two distinct classes of wrong are here indicated : 
 embezzlement of things placed confidingly by a neighbour in his hand, " that 
 which was delivered him to keep, or in fellowship " [Lit. " something placed in his 
 hand," a deposit] ; and now, plunder and fraud, a neighbour's property being 
 possessed with violence and seizure. When Adam revolted from obedience to 
 God it introduced a fraudulent principle into human life which soon wrought 
 wrong between man and mau. He who can sin against the Lord will be found 
 equally capable of sinning against man. Dishonesty heavenward is likely to be 
 confirmed by dishonesty in transaction with neighbours. There is no guarantee 
 of integrity where there is impiety. Righteousness before God means Tightness 
 towards man. 
 
 V. 5. — Restore it in the principal. Reparation should follow repentance, 
 and precede propitiation. First, set right the evil done to your neighbour, then 
 come to the Lord for acceptance. It is an easy and delusive repentance of sin — 
 sin done to men on every hand, sin continued for years, sin working sorrow in 
 homes and in social circles— if the penitent may leave unremedied all this woful 
 wrong among men, and free himself from further concern by simply on his 
 knees lamenting all before God. No! if convinced of guilt, go and do right where 
 your selfishness, and greed, and fraudulence have wrought havoc and misery ; 
 wipe out the blots of crime on human pathways, then come for appeasement and 
 acceptance to the Lord. "Bring forth fruit meet for repentance" (Matt. iii. 
 7-10). 
 
 Add a fifth part more. Let there be an overflow of generosity to compensate 
 for former selfishness. And let Christian life be distinguished by a liberal 
 diffusion of your possessions, in order both to lessen the cares of neighbours nud 
 attest the reality of your conversion. " Freely ye have received, freely give." 
 
 V. 6. — Bring" his trespass offering. Zacchseus might pledge himself " if he 
 had taken anything from any man by false accusation to restore him fourfold " ; 
 but to lavish reparation on man could not obliterate the guilt of his actions as 
 concerns the law and holiness of God. There must be atonement. Good deeds 
 and generous benefactions cannot expunge guiltiness of soul. And besides the 
 actual trespasses, which reparation may in part requite, there remains the 
 criminality of conscience, the impurity of soul, the impiety towards God. And 
 " it is blood- that maketh atonement for the soul." 
 
 Vv. 8-13.— The burnt offering, because of the burning upon the altar, etc. 
 Every evening a lamb was sacrificed (Exod. xxix. 38), and these directions refer 
 
chap. vi. 1—12.] TUB BOOR OF LEVITICUS. 73 
 
 to the ritual ; the burning was to be " alt night until the morning.'" And the 
 altar fire was ceaselessly to be maintained ; symbolic of (I) the perpetual atone- 
 ment needed by men ; (2) the continuous acceptance of worship by God : (3) the 
 uninterrupted relationship of Jehovah with Israel. In this Christian epoch we 
 maintain no ceaseless fire, but we enjoy a ceaseless atonement, which assures us 
 of undoubted acceptance and unbroken fellowship with God. Instead of the 
 daily feeding of the altar fire with wood, we may devote afresh daily our love 
 and obedience, for these should "never go out" in Christian lives. 
 
 Vv. 14-18. — The meat offering. This section adds directions for the priests, 
 supplementing the regulation given in chap. ii. 1-3. 
 
 V. 18.— Every one that toucheth them shall be holy. Either this contact 
 with holy things claimed that the person so " touched" should be set apart for God, 
 or the contact communicated a sanctity which henceforth secured his consecration. 
 Derived sanctity : it is a law in continuous operation : many souls having been 
 drawn to Christ through the influence of such contact with " holy things " as 
 e.g. the Bible, the Sanctuary, etc.; or with ho\y persons, as godly parents, Christian 
 friends, ministers of the Lord Jesus. Grace goes forth from them, as virtue 
 went out from Jesus to heal. Seek such contact, if yet in your sins. Send out 
 such sanctifying energy, if the sacred grace is in you. 
 
 Vv. 19-23. — Consecration offerings for the priest "in the day when he is 
 anointed." With glad thank offerings the priest was to seal his dedication to 
 the sacerdotal office. No tone or aspect of despondency would be proper to such 
 an incident. It was to high privilege and honour the young priest was set 
 apart : entire separation for the Divine service. And to what joyous life can we 
 aspire comparable to this 1 "Yield yourselves unto God as those that are alive 
 from the dead." The entrance upon a sacred life is a blissful incident, and should 
 be marked with festive dedications. 
 
 Vv. 24-30. — The sin offering killed before the Lord. Supplementary direct- 
 ions are supplied to chap. iv. 1-5. So specially sacred was the blood of the sin 
 offering that, if perchance a spray of the blood of the victim spurted out upon 
 the priest's garments, the stain must be dealt with as of solemn consequence, aud 
 even the vessel in which the stained garment was washed (vv. 27, 28). Thus 
 specific were Jehovah's regulations that the atoning blood might not be profaned. 
 How much more should " the precious blood of Christ" be cherished as " a holy 
 thing," and guarded from profanation ! (Heb. x. 29). From within that ancient 
 temple a voice of appeal comes to us to this day that we solemnly regard the 
 blood of atonement, and so value it that we prize its sanctifying virtue and 
 honour its efficacy by a blameless life. 
 
 SECTIONAL HOMILIES, CHAPTER VI. 1-12. 
 
 Topic : Distinctions between Trespasses against God and against Men. 
 (Connect Chap. v. 15-19 with vi. 1-7.) 
 
 The trespasses in ch. v. relate to misconduct "in the holy things of the 
 Lord"; the trespasses in ch. vi. refer to misdeeds in the common transactions 
 and relations of life. 
 
 Distinction A : Note that the expression, " if a soul sin through ignorance," 
 which occurs in the former, is omitted in the latter. The reason for this is 
 obvious — 
 
 I. The claims which stand connected with "the holy thiugs of the Lard" 
 must pass infinitely beyond the reach of the most elevated human sensi- 
 bility. Those claims may be continually interfered with, continually trespassed 
 upon, and the trespassers be not aware of the fact. 
 
74 IWMILETIC COMMENTARY ON [chap. vi. 2—4. 
 
 1. Man's conscience can never be the regulator in the sanctuary of God. How 
 often may we have wronged God " in His holy things" without ever taking a 
 note of it in the tablet of conscience,, yea, without having the competency to 
 detect it ! [See Mai. iii. 8.] 
 
 2. God's holiness alone must fix the standard when God's rights are in question. 
 That higher light must shine on man's conscience, tbei'efore, to correct his 
 " ignorance " of the laws which governed the sanctuary. 
 
 II. On the other hand, the human conscience can readily grasp the full 
 amount op the human claim, and can readily take cognizance of any inter- 
 ference with such claim. 
 
 1. When mans rights are in question, conscience acts as a prompt and efficient 
 standard. The wrong which the human eye can see and the human heart feel, 
 the human conscience can judge. A man could not, "through ignorance," tell 
 a lie, swear falsel}', act violently, deceive his neighbour, or find a lost thing and 
 deny it. These were all plain and palpable acts, lying within the range of the 
 most sluggish sensibility. 
 
 2. '•' Ignorance " is, therefore, not allowed as qualifying and condoning men's 
 conduct in the common affairs of life. 
 
 How blessed it is to know that the precious blood of Christ has settled all 
 questions with respect to God or man, our sins of ignorance or our known sins ! 
 Here lies the deep and settled foundation of the believer's peace. The Cross 
 has divinely met all. 
 
 Distinction B : Note that when it was a question of trespass " in the holy 
 things of the Lord," the unblemished sacrifice was first introduced, and afterward 
 "the principal" and "the fifth." This order was reversed when it was a ques- 
 tion of the common affairs of life. [Compare oh. v. 15, 16, with ch. vi. 4-7.] 
 The reason of this is equally obvious — 
 
 I. When the Divine rights were infringed the blood op atonement ivas the 
 prominent requirement. 
 
 If an Israelite had, by an act of trespass, deranged his relation with Jehovah, 
 the order was sacrifice and restitution. 
 
 II. When hitman rights were infringed, restitution ivoidd naturally assume 
 the leading place in the mind. 
 
 If an Israelite, by an act of trespass, had dei-anged his relation with his 
 neighbour, the order was restitution and then sacrifice. 
 
 1. To ivrong a fellow-man interferes with communion ivith God. And that com- 
 munion can only be restored on the ground of atonement. Mere restitution 
 would not avail. It might satisfy the injured man, but could form no basis of 
 restored communion with God. To restore "the principal" and add "the 
 fifth " would still leave the sin remaining ; and " without shedding of blood is 
 no remission." 
 
 2. To set right the wrong to the injured man, restitution is efficacious. " If thou 
 bring thy gift to the altar, and there remember that thy brother hast aught 
 against thee, leave there thy gift before the altar and go thy way ; first be 
 reconciled to thy brother, and then come and offer thy gift " (Matt. v. 23, 24). 
 
 The claims which arise out of our human relations must not be disregarded. 
 They must ever get their proper place in the heart. [Compare G. H. i/.] 
 
 Topic: Harm done by Trespass (Vv. 2-4). 
 
 In the trespass against "the Lord, 1 ' considered in ch. v., there was specific 
 declaration as to " the harm done" by that trespass; and for that "harm " the 
 trespasser had to "make amends" (ch. v. 15, 16). In this chapter trespasses 
 against a " neighbour " are under consideration, and these trespasses are ex- 
 
chap. vi. 2—4.] THE BOOK OF LEVITICUS. 75 
 
 plained as being deeds of actual wrong. Not imaginary or sentimental tres- 
 passes, but acts. Which statement shows how truly the greatest enemy of 
 mankind is man. Or, as Robert Burns declares it : 
 
 " Man's inhumanity to man 
 Makes countless thousands mourn." 
 
 In the same vein writes Young, in his " Night Thoughts " : 
 
 " Inhumanity is caught from man, 
 From smiling man." 
 
 [See Addenda, p. 86, Injury.] 
 I. The injury wrought by trespass. 
 
 Ample terms are employed here to describe the forms of wrong-doing. We 
 read of " violently taking" " deceitfully getting" and " swearing falsely about that 
 which is found.'" 
 
 1. Trespass defined. In every act of trespass practical and positive wrong was 
 done; there was an act of evil by which another was injured. " Trespass" dif- 
 fei*ed from "sin" in this: sin marked what man was in himself, trespass described 
 what man had done. Deeds of wrong, therefore, are here under consideration; 
 actual wrong and robbery. 
 
 2. Trespass conditioned. It might be wrought " in ignorance " (ch. v. 15, 17, 
 19) when done against "the Lord"; and it is implied even in these acts of 
 wrong against man that the trespasser did not deliberately, and "of malice 
 aforethought" do these acts, but under impulse or through connivance, or simply 
 from inattention. For it comes to be recognised as trespass afterwards, not at 
 the time of the act. God has harsher names and heavier judgments for wrong- 
 doing wrought in full consciousness and full light. Still, recognised or un- 
 recognised, it is " trespass." 
 
 3. Trespass iveighed. Neither our conscience, nor our knowledge, nor our 
 ability are allowed to be the standard by which our actions are measm*ed, 
 weighed, judged ; but God's truth. "Though he wist it not, yet is he guilty; 
 he hath certainly trespassed against the Lord" (ch. v. 17-19). Man's judgment 
 of his own acts is not to be trusted. If a man's conscience or his light were 
 the standard, every man would weigh his conduct by a different rule ; there 
 would be no absolute standard of right and wrong. Evil then would consist, 
 not in the act itself, but in man's estimate or perception thereof. Sin has 
 blinded our perceptions to the " sinfulness of sin "; but that does not alter the 
 fact. God measures and weighs our trespasses by His Word. 
 
 4. Trespass recognised. Light comes in at last, and the wrong-doer discovers 
 that he has committed a trespass. " When lie hioivelh of it " (chap. v. 4) ; and 
 in due course transgression makes itself known to the transgressor. Light 
 shines in the darkness, and its beams fall about every life, and will ultimately 
 " bring to light the hidden things of darkness." Conscience in man will awake, 
 and memory will convict the sinner of his long-forgotten sin. 
 
 "Conscience . . mutinies in a man's bosom; 
 It fills one full of obstacles." — Shakespeare. 
 
 " There is no future pang 
 Can deal that justice on the self-condemned 
 He deals on his own soul." — Byron. 
 
 " Conscience is harder than our enemies, 
 Knows more, accuses with more nicety." — George Eliot. 
 
 " Yet still there whispers the small voice within, 
 Heard thro' gain's silence, and o'er glory's din ; 
 Whatever creed bo taught or land be trod, 
 Man's conscience is the oracle of God." — Byron. 
 
76 UOMILETIC COMMENTARY ON [chap. VI. 4, 5. 
 
 IT. The reparation made for trespass. 
 
 When the trespass was realised, it had to be expiated by sacrifice, and amends 
 had to be made to the injured neighbour. 
 
 1. Trespass atoned. Blessed be God (whose voice within us, whose inspired 
 Word, whose convincing Spirit brings home to us our trespass), that His grace has 
 'found a Ransom." "He shall bring his trespass offering unto the Lord," etc. 
 (v. 6). He that sees Jesus in the trespass offering, sees trespass expiated, 
 annihilated; for Christ has assumed its guiltiness, borne its judgment, paid its 
 penalty. Not alone was " His soul made an offering for sin," but " He was 
 wounded for our transgressions" (Isa. liii. 5-10). 
 
 2. Trespass compensated. For the wrongs the trespasser has done to hi* 
 neighbour restitution must be made : "He shall even restore it in the principal " 
 (v. 5). Our Lord has made full reparation for the wrong we had done — to God 
 and man ; satisfying God by His own merits given for our demerits, and blessing 
 man by ensuring to him richer advantages than those which sin forfeited. 
 
 Wherefore this reparation after expiation ? Thus : for a victim merely to die 
 would leave the injured neighbour a loser still. Though the trespasser were 
 punished, the injury would remain. The death of the wrong-doer would not 
 restore defrauded rights. Yet until this was done satisfaction could not be 
 regarded as perfect ; nor could justice be said to have righted the wrong. 
 Therefore, punishment fell upon the victim, and the wrong was also repaired. 
 So that in the atonement for trespass we find — 
 
 1. Judgment inflicted. The victim's life is forfeited, as was the sinner's for his 
 sin. And Christ gave His life as man's substituted victim. 
 
 2. Injury compensated. The evil had to be remedied. Having wrought evil 
 in time past of our lives (comp. Ephes. ii. 2, 3), we, saved by Christ Jesus, now 
 give ourselves to earnest effort to repair the wrong done ; to glorify Cod, whom 
 we had wronged by disobedience and dishonour ; to benefit men, whom we had 
 harmed by sinful influence and example. To these are to be added : 
 
 3. Dues exceeded. More than the original loss had to be repaid ; the wrong 
 more than remedied. A "fifth part more " had to be " added thereto." For 
 there was in Christ's obedience and virtue a surplus, 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, and tender, and con- 
 solatory, and helpful, which more than outweigh all the injury done to men by 
 man. " Let him know that he which converteth the sinner from the error of his 
 way, shall save a soul from death, and shall hide a multitude of sins" (Jas. v. 20). 
 [See Addenda p. 87, Faithlessness.] 
 
 Topic : Restitution made for Wrong (Vv. 4, 5). 
 
 Besides the original due was added a "fifth." Consider — 
 
 i. TIoiv this tvas fulfilled for us in Christ. At His hands God received more 
 than all whereof man had robbed Him. 
 
 ii. The consequence of this to those "in Christ." They are "complete in Ilim" 
 through whom we have received the atonement. 
 
 But the practical bearing of that transaction commauds attention. Enquire 
 in what way, and how far, this view of Christ's act of reparation should prove an 
 incentive and an example to us. 
 
 I. Restitution made by those ivho are in fellowship with Christ. 
 
 By standing in behalf of man Christ makes full restitution for man's wrong 
 and trespass ; "not with corruptible things, as silver and gold " (1 Pet i. 18, 19), 
 but by the value of His own offering and obedience He repays our trespasses. 
 
 1, In this sense, of satisfying God for our trespasses, we can make no restitution. 
 
chap. vr. 1— 7. J THE BOOK OF LEVITICUS. 77 
 
 If Christ has not made it we are lost. The rest of our lives, if wholly spent for 
 God, could never atone for our acts of trespass. Each day would bring its own 
 proper claim. Works of supererogation, therefore, we could have none. 
 
 2. Yet there is a sense in which the soul in fellowship with Christ will make 
 restitution. Not, indeed, to win acceptance, but as showing how, according to his 
 measure, through the Spirit, he sympathises with Christ. As he has, in days 
 past, "as the servant of sin," robbed God and man of their rights, so now, as 
 " having been made free from sin," he will " become the servant of righteousness " 
 (Rom. vi. 22). 
 
 II. Amends superadded to the restitution offered. 
 
 In consequence of trespass, against God or man, more than their original claim 
 was due to them. 
 
 1. Under the law, the claim on man was righteousness. If man dealt justly 
 toward God and man nothing further could be claimed of him. But it became 
 different when he had trespassed. Then, by God's appointment — 
 
 2. Right teas no longer the measure of man's debt. The trespasser now is in no 
 condition to attempt to deal out righteousness, either to God or man. The fact 
 of our having become trespassers — 
 
 (1) Gives God a claim upon us which is not the bare claim of right. Above and 
 beyond this, the trespasser is a debtor. He requires more than the righteous- 
 ness which sinless souls could have rendered; additional "amends" have to be 
 made ; something more than an equivalent for man's sin ; this — Christ's bounteous 
 virtues ; yea, and also — that we love Him for His grace to us. 
 
 The law did not ask love; it asked of man rectitude! But God now asks 
 more than rectitude ; He desires and expects gratitude, affection, consecration. 
 
 " For souls redeemed, for sins forgiven, 
 For means of grace, for hopes of heaven, 
 Father, what can to Thee be given, 
 Who givest all ?" 
 
 (2) Calls us to unselfish devotion to others. As the recipients of grace we are 
 called to exhibit grace in all our transactions with others. Not dealing out 
 justice to men, but generosity, and kindness, and unselfishness. " Ye have heard 
 that it hath been said, an eye for an eye ; but I say unto you, resist not evil : do 
 good to them that hate you; pray for them that despitefully use you" (Matt. 
 v. 38-44). 
 
 "And when ye stand praying, forgive if ye have ought against any; that your 
 Father also in heaven may forgive you your trespasses. But if you do not for- 
 give, neither will your heavenly Father forgive you your trespasses " (Mark xi. 
 25, 26). [Comp. also Luke vi. 32-35.] 
 
 Yet how far is this principle of grace exceeding justice the rule of Christian 
 lives'? If we are,; 'ust, how little concern have we as to being gracious in our 
 dealings with fellow-men! We go to law (1 Cor. vi. 1-7) ; we claim our rights, 
 little thinking of the added " fifth " of the trespass offering. 
 
 Grace, not right, must be the law, as it is the hope, of the trespasser. [Comp. 
 Jukes on the Offerings.] 
 
 OUTLINES ON VERSES OF CHAPTER VI. 1-7. 
 
 V. 2. Theme: The duty of honesty. as religious life. Society could not exist 
 
 History and civilisation began with promul- without respect to rights of property, and 
 
 gation of law from Sinai, which would regu- restraint of liberty. Israel in wilderness 
 
 late man's conduct towards God and his without laws would have been a horde of 
 
 neighbour. Israel in wilderness, not only a savages, where only the strongest would 
 
 church, but commonwealth ; hence, laws to have survived. The Lord's freemen were 
 
 govern civil and social relationships, as well not to be out-laws and freebooters, but 
 
78 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. VI. 1 — 5. 
 
 obedient servants of the most High. He 
 would dwell with them, they were to dwell in 
 peace with each other, and hold each other 
 in mutual esteem. Every breach of trust, 
 every species of dishonesty, strictly prohibited; 
 when committed, amends to be made, and for- 
 giveness sought. From the trespass offering 
 we learn — 
 
 I. That property— though not inte- 
 grally A HUMAN RIGHT— MAY BE LAWFULLY 
 POSSESSED BY MAN. 
 
 Though the earth is the Lord's and 
 the fulness thereof, yet Ho hath given 
 it to the children of men. Though a 
 man absolutely possesses nothing but what 
 he is, he may acquire the right to call worldly 
 possessions lawfully his own. No commu- 
 nity of goods among Israelites. Communism is 
 Utopian ; infringement upon the due interests 
 of others, and therefore robbery. As trustees 
 and stewards, in holding and using posses- 
 sions, we must have respect (a) to the good 
 of others, and (b) the claims of God. 
 
 II. That property unlawfully pos- 
 sessed, IS NOT ONLY A CRIME AGAINST MAN, 
 BUT ALSO A SIN AGAINST GOD. 
 
 Every breach of trust, dishonest act, or 
 fraudulent transaction, displeased Jehovah, 
 and required atonement at the hands of the 
 offender. Guilt was contracted when the 
 law was dishonoured, and no circumstances 
 were to be pleaded in extenuation of the 
 guilt or in mitigation of the sacrifice demanded. 
 The principle of this law has never been re- 
 pealed ; it is morally, as well as legally, 
 criminal, to obtain property of any sort by 
 any wrong means, either from individuals or 
 societies. Revealed religion lies at the basis 
 of all political, commercial and social morality. 
 — F.W.B. 
 
 V. 2. Theme : Breach of confidence. " Lie 
 unto his neighbour, or hath deceived his neigh- 
 bour." 
 
 I. Note some examples of this sin. 
 
 1. Injury to, or loss of, borrowed goods. 
 [See Kings vi. 5.] 
 
 2. Retaining a found article, knowing, not 
 seeking, the owner. 
 
 3 Obtaining property under false pretences. 
 
 II. Effects of this sin. 
 
 1. Diminishes the trust men should have in 
 each other. 
 
 2. Lessens the stock of general kindness. 
 [See Matt. v. 42.] 
 
 3. Fosters a spirit of dishonesty. 
 
 III. The divine view of this sin. 
 
 1. Reparation to be made to man. 
 
 2. Confession ant! atonement to be made to 
 God. — Rev. J. Comper Gray, Biblical Museum. 
 
 Theme : Depositing property. 
 
 I. A neighbourly convenience. To de- 
 posit valuable property with a neighbour was, 
 and still is, a common practice in the East, 
 where no establishments exist for the storing 
 of private treasure. 
 
 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 trans- 
 actions. 
 
 5. How Jealously we should strive to merit 
 implicit trust. [Seo Addenda, p. 86, Injury.'] 
 
 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. [See Addenda, p. 87, Faith- 
 lessness^ 
 
 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 under ground. 
 
 1. What light this throws on Scripture 
 phraseology. 
 
 The Hebrew word for treasure denotes hid- 
 den: and explains such phrases as" hidden 
 riches of secret places " (Isa., xlv . 3) and " search 
 for her hid treasure " (Prov. ii. i ; Job iii. 21). 
 
 2. IV hat light this throws on Christ's parables. 
 There was danger of a man forgetting the 
 
 spot where he had long ago buried his treasure. 
 Hence our Lord's language concerning " trea- 
 sure hid in the field " and " searching" " dig- 
 ging" to find it. 
 
 IV. A SPIRITUAL ANALOGY. 
 
 This committing treasure to a neighbour 
 suggests Paul's imagery of 
 
 The soul committed to Christ : " I know whom 
 I have trusted and am persuaded that He is 
 able to keep that which I have committed unto 
 him against that day " (2 Tim. i. 12). [See 
 also v. 14 and Tim, vi. 20]. 
 
 1. Christ is faithful to our trust. 
 
 2. We cannot safely risk our souls in other 
 keeping. 
 
 V. 5. Theme: The beneficence of a 
 
 REDEEMED LIFE. 
 
 The same law in reference to " the fifth 
 part " obtained in the case of a trespass 
 against a man, as in a trespass against the 
 Lord. The application of this regulation to 
 the work of Christ indicates that man, as 
 well as God, is a positive gainer by the Cross. 
 The believer can say, as ho gazes upon that 
 Cross, "However I have been wronged, tres- 
 passed against, deceived, whatever ills have 
 been done to me, / am a gainer by the Cross. 
 I have not merely received back all that was 
 lost, but much more beside." 
 
 Thus, whether we think of the injured or 
 the injurer, we are equally struck with the 
 glorious triumphs of redemption, and the 
 mighty practical results which flow from 
 that gospel, which fills the soul with the 
 happy assurance that " all trepasses " are 
 " forgiven," and that the root from whence 
 those trespasses have sprung has been judged. 
 
 I. A TRESPASSER IS TRANSFORMED INTO 
 
 A benefactor by the lazu of Divine grace. 
 He carries blessings — ■ 
 1. Into the scenes which have been the 
 
-<•] 
 
 THE BOOK OF LEVITICUS. 
 
 70 
 
 witness of a man's sins, his trespasses, and 
 his injurious ways. 
 
 2. Among persons who have suffered in 
 consequence of his evil doings, his deceits, 
 and his transgressions. 
 
 3. The renewing grace of God having 
 ■worked in him, he is sent back to those scenes 
 and among those sufferers hrrnished with 
 grace, in order that he should — 
 
 4. Not only repair the wrongs, but to allow 
 the full tide of practical benevolence to flow 
 forth in all his ways, yea, to "love his 
 enemies, and do good to them that hate 
 him, and to pray for them that despitefully 
 use and persecute him." Such are the 
 rich, rare, and refreshing fruits of the grace 
 of God that act in connection with our great 
 Trespass Offering. 
 
 II. A GRACIOUS LIFE WILL ATTEST ITSELF 
 IN GENEROUS CONDUCT. 
 
 Sinfulness and selfishness can have no 
 licence in a redeemed life. Instead of the 
 caviller against godliness being able to sbow 
 that God's people allow sin "that grace may 
 abound," sin is cut up by the roots ; tbe 
 sinner is turned from a curse into a blessing, 
 from a moral plague into a channel of Divine 
 mercy, from an emissary of Satan into a 
 messenger of God, from a child of darkness 
 into a son of the light, from a self-indulgent 
 pleasure-seeker into a self-denying lover of 
 God, from a slave of vile lusts into a willing- 
 hearted servant of Christ, from a narrow- 
 hearted miser into a benevolent minister to 
 the needs of his fellow-men. The thief, the 
 defrauder, is transformed into a generous 
 donor ; giving the " fifth " of his possessions. 
 
 2. Practical righteousness is the crowning 
 witness of that life whose sin is expiated and 
 forgiven. Away, then, with the oft repeated 
 taunts, " Are we to do nothing ? " " According 
 to this gospel we may live as we list ! " They 
 who utter such language know not what grace 
 means : have never felt its sanctifying and 
 elevating influences. They forget that, while 
 the blood of the trespass offering cleanses the 
 conscience, the law of the offering sends the 
 trespasser back to bim whom he has wronged 
 with ''the principal" and "the fifth "in his 
 hand. Noble testimony, this, both to the grace 
 and righteousness of the God of Israel! 
 
 If the conscience has been set to rights, by 
 the blood of the Cross, in reference to the 
 claims of God, the conduct also must be set 
 to rights by the holiness of the Cross in refer- 
 ence to the claims of ]:>raetical righteousness. 
 This hallowed union will never be dissolved 
 by any mind which is governed by pure gos- 
 pel morality. " He that doth not righteous- 
 ness is not of God " (1 John iii 10). 
 
 III. Divine grace is dishonoured in those 
 whose conduct and character exhibit not the 
 
 fair traces of practical holiness. 
 
 1. God has given us in His Word those evi- 
 dences by which zee can discern those that belong 
 to Him. "The Lord knoweth them that are 
 His; and let every one that nameth the name 
 of Christ depart from iniauity" (2 Tim. iii. 
 19). 
 
 (a) We have no right to suppose that an evil- 
 doer belongs to God. The holy instincts of the 
 Divine nature are shocked by such a thought. 
 Difficulty is felt in accounting for evil prac- 
 tices in those who are regarded as Christians. 
 But the Word of God settles tho matter clearly 
 and authoritatively : — " In this the children of 
 God are manifest, and the children of the 
 devil: whoever doeth not righteousness is not 
 of God," etc. (1 John iii. !), 10). 
 
 (/') Laxity and self-indulgence, specially the 
 perils of our times, must be severely and sternly 
 shunned. 
 
 2. An accommodating, easy profession of 
 Christianity is rebuked by this law of the 
 trespass offering. Every genuine Christian is 
 called upon to give a clear testimony, a tes- 
 timony resulting from the steady exhibition 
 of " the fruits of righteousness which are by 
 Jesus Christ unto the glory and praise of God." 
 Most deplorable is it to see such faulty mani- 
 festation abroad of the love and holiness which 
 should distinguish Christian conduct. 
 
 Let us rebuke, by a life of self-denial and 
 gcjiuine benevolence, the culpable inactivity of 
 professors. Christian life should abound in 
 large and generous ministries. [Comp. C. H. M. 
 on Leviticus.'] 
 
 V. 6,7. Theme: The sin of dishonesty. 
 
 In tho natural government of the world 
 God has made the laws of nature on the side 
 of goodness and virtue ; and in the moral 
 government of tho ixniverse the Divine favour 
 is on the side of honesty, integrity and right- 
 eousness. The enactments of Sinai, and those 
 from the door of the tabernacle, were a tran- 
 script of the holiness of the Divine character, 
 fixing approval upon tho right, and stigma 
 upon the wrong. Men were to do to others 
 as they would others should do to them, 
 remembering that the eye of the Lord was 
 upon them. Thus Israel was taught — 
 
 I. That the sin of duiionesty incurs 
 the jdst indignation of heaven. 
 
 Moses and others, who administered the 
 laws among the people, would feel the sacred- 
 ness and responsibility of their office, in that 
 they were Jehovah's deputies, and punished 
 offenders in His name. Earthly rulers and 
 governments should — 
 
 (a) Base their statutes upon Divine enact- 
 ments ; and 
 
 (b) Seek the reformation, as well as punish- 
 ment, of the offender. 
 
 The appointed offering, and the appearance 
 of the trespassers before the Lord, denoted 
 that sin had been committed, that guilt had 
 been incurred. All sin is hateful in the eyes 
 of Him with whom we have to do. 
 
 II. That the sin of dishonestv max 
 nevertheless be forgiven. 
 
 Specific directions were given respecting 
 the offering required, that the offerer might 
 have no doubt as to the way of forgiveness. 
 Obedience would show that the trespasser — 
 
 (a) A cknowledged his offence ; 
 
 (b) Was sorry 'for it ; 
 
80 HOM1LET1C COMMENTARY ON [chap. vi. 8— 13. 
 
 (c) Was ready to make amends ; destroyed, but fulfilled ; For Christ, our Sin, 
 
 (d) Desired absolution. or Trespass Offering, procures complete and 
 The root and essence of sin is that it is free pardon for all sin. Fools make a mock 
 
 committed against God ; hence, only God can at the sin offering, but with the righteous it 
 forgive it. In the gospel the law is not is in esteem. — F. W. B. 
 
 SECTIONAL HOMILIES CHAP. VI. 8-13. 
 
 THE LAW OF THE BURNT OFFERING (resumed). 
 
 Topic. — Dignity linked to Duty (Vv. 8-12). 
 
 With, the eighth verse of this chapter we traverse ground already gone over. 
 Directions having been given for the institution of the burnt offering, Aaron and 
 his sons now receive particulars as to their parts in the service. The burnt 
 offering was the first and most important of all the ordinary oblations, pointing 
 as it did to unreserved personal consecration, and universal Divine redemption. 
 In the directions given to Aaron and his sons, we learn — 
 
 I. HOW APPARENTLY UNDIGNIFIED DUTIES MAY BE ASSOCIATED WITH THE MOST 
 EXALTED SERVICE. 
 
 The Divine work to which the priests were appointed would distinguish them 
 from the common people; ensure them reverent recognition; be their pass- 
 ports to social, as well as sacred eminence. Their spotless vestments were a 
 symbol of their official purity. How undignified it would seem for the priest to 
 be busy removing the ashes of the consumed sacrifice with his own hands to a 
 clean place without the camp. But no work, however lowly, if done for God and 
 at His command, can bring real degradation. Men always go up when they go 
 to duty. David felt he would "rather be a door-keeper in the house of the 
 Lord than," etc. The priests were as great and dignified when removing the 
 ashes of the offering as when they ascended to their loftiest sacerdotal duties. 
 Let us think nothing mean or low that we can do in the service of our risen 
 and loving Lord. 
 
 II. HOW THE ASSOCIATION OF LOWLY DUTIES WITH EXALTED SERVICE MAY BE A 
 SALUTARY DISCIPLINE TO THE WORSHIPPER. 
 
 That the reasons for the sacrifices, aud the laws relating to them, were only 
 partially given ; and that in matters of precision and detail so much seemed 
 mysterious and even unnecessary, would — 
 
 (a) Test the faith, (b) quicken vigilance, (c) stimulate energy, and (d) prepare for 
 higher and more spiritual service. He that is faithful in the least will be in that 
 which is greatest. Fidelity in what the world may deem small and meaning- 
 less will receive the recognition of heaven, and promotion to higher and holier 
 service. — F. W. Brown. 
 
 OUTLINES ON VERSES, CHAPTER VI. 8-13. 
 
 V. 9. Theme: Sacked attire. 2. Symbolic of their derived purity and 
 
 These directions concerning offering the righteousness. [Comp. Exod. xxviii. 40-43 with 
 
 burnt sacrifice relate to the priests; and Psa. exxxii. 'J ; Rev. iii. 4 ; vii. 13, 14; xix. 8.] 
 
 denote the divinely acceptable method of 3. Indicative of the spirit of service. Bring 
 
 their ministrations. In all these specific to God services and sacrifices with clean 
 
 ceremonial regulations there lay couched im- hands, and pure hearts, and holy lives. The 
 
 portant spiritual suggestions. state of the offerer affects the character of the 
 
 I. In holy attire they serve at the altar. offering. [See Heb. x. 22.] 
 
 1. Suggestive of the essential holiness of II. In altered garments they bear the 
 
 Christ. By His grace all offerings were ashes from the sanctuary. 
 
 rendered a sweet savour to God. 1. The changed tone of feeling in the minis- 
 
J— 13.] 
 
 THE BOOK OF LEVITICUS. 
 
 81 
 
 trant. He no longer serves in delight at 
 God's altar, but takes part in the act of out- 
 fasting the sin sacrifice. A saddened mood 
 is upon him as he beeomes for the moment 
 associated with the rcpulsiveness of sin in 
 carrying the ashes '' without the camp." There 
 are two aspects of Christian ministry— ^Vyowj 
 privilege, when clothed in the garments of 
 salvation, and saddened reflection when realis- 
 ing the offensiveness of sin. 
 
 2. The altered scenes which a Christian 
 frequents. He is not always within " the 
 holy place of the tabernacle of the Most 
 High," he has to go forth to outside scenes : 
 the rougher, less hallowed scenes of life and 
 human society. Yet, though laying aside the 
 holiest priestly garb when he left the most 
 sacred scenes, as a Christian soul necessarily 
 » aves behind him the sublimer thoughts and 
 J. clings he wore when in the very secret of 
 God's presence : still his changed garments 
 ■were consecrated garments. The Christian 
 must never lay aside his sanctity, nor his 
 priestly profession. Everywhere, whether 
 apart with God or busy amongst men, he 
 must wear the consecrated attire. 
 
 V. 12. Theme : Divine fire humanly main- 
 tained. 
 
 " The fire upon the altar shall be burning 
 in it; it shall not be put out ; and the priest 
 shall burn wood on it every morning" etc. 
 
 It might have been supposed that this "fire," 
 having been Divine in its origin, would have 
 been Divinely maintained. That fire, so given, 
 suggests — 
 
 I. Divine endowments committed to the 
 
 CONTROL OF MEN. 
 
 As in the instances of that " fire," super - 
 naturally 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. God holds 
 us as in trust with them. 
 
 2. How solemn the priestly office, which all 
 are called to perform : feeding the Divine 
 " fire " in our souls continually 1 
 
 III. Divine endowments requiring the 
 
 CO-OPERATIVE WATCHFULNESS OF MEN. 
 
 The priest's eye would need to be often turned 
 t o 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. It needs scarcely that positive 
 effort be made to "put out " the fire : it will 
 gi, out of itself if not attended to. 
 
 Only neglect 
 
 (a) Daily prayer ; 
 
 {b) Daily reading of the Scriptures ; 
 
 (c) Daily fellowship with Christ ; 
 
 (d) 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 o 
 the temple by Nebuchadnezzar. 
 
 1. May the Divine life in 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 con- 
 secration, die away ? 
 
 " Work out your salvation with fear and 
 trembling." 
 
 " See that ye make your calling and election 
 
 V. 1 3. Theme : Fire not to go out. 
 I. Its typical import, as relating to the gos- 
 pel. 
 
 1. That we all constantly need the atonement. 
 This fire was given for the use of all Israel with- 
 out exception : all needed to offer atonement ; 
 Aaron as well as the people. We must all bring 
 our offering to the altar. The tire, too, was for 
 daily use. And daily we need to come to God 
 through the atonement. 
 
 2. That the Levitical sacrifices are insuffi- 
 cient for us. Thousands of victims were con- 
 sumed on God's altar, yet the fire continued 
 to burn ; indicating that full atonement had 
 not been offered (fieb. x. 1-4, 11, and ix. 9). 
 
 3. That God intended to supply a satisfactory 
 sacrifice. The continuous fire, and the daily 
 supply of wood, seemed to repeat Isaac's in- 
 quiry, " Behold the fire and the wood, but where 
 is the lamb for a burnt offering ? " (Gen. xxii. 
 7, 8). God kept up the expectation of the 
 Great Sacrifice. 
 
 4. That all who repudiated that Great Sacri- 
 fice must expect severest judgments. The victims 
 
 consumed by that fire betokened the sinner's 
 deserts (Mark ix. 43, 44, 45, etc.). " Who can 
 dwell with the devouring tire? who can dwell 
 with everlasting burnings ?" (Isa. xxxiii. 14). 
 
 II. Its mystical import, as relating to the 
 church. 
 
 That altar represents the heart of man, 
 from whence offerings of every kind go up to 
 God (Heb. xiii. 15, 16). 
 
 1. That no offering can be accepted of God 
 unless it be inflamed with heavenly fire. 
 
 Compare Nadab and Abihu's doom (Lev. x. 
 1, 2) ; and the remonstrance of Isaiah (1. 11). 
 
 2. That if God have kindled in our hearts a 
 fire, we must keep it alive by our own vigilance : 
 " Stir up the gift of God that is in thee " (2 
 Tim. i. 6) ; "Be watchful, and strengthen the 
 things which remain, that are ready to die " 
 (Rev. iii. 2). 
 
 3. That every sacrifice, offered in God's ap- 
 pointed way, will be accepted. Though unable 
 to bring a kid or lamb or young pigeons, yet 
 
82 
 
 HOMILETJC COMMENTARY ON 
 
 [CHAP. VI. 13. 
 
 bring a small measure of flour (Lev. v. 5-13). 
 The sigh, tear, groan, will be accepted equally 
 •with the most fluent prayer ; the widow's mite 
 equally with the offerings of the wealthy. 
 III. Its personal suggestion, indicating our 
 
 DUTY. 
 
 1. Look to the Great Atonement as your only 
 hope. 
 
 2. Surrender up yourselves as living sacri- 
 fices unto God.— C Simeon. [See Addenda, 
 p. 86, Enduring Fire.~] 
 
 V. 13. Theme : The altar fire. 
 " The fire shall ever be burning upon the 
 altar; it shall nevsr go out." 
 
 A. This fire is typical oj holy desires, and 
 of divine love ; to which it bears an exact 
 parallel in a variety of instances, in its various 
 operations : — 
 
 i. Fire is an illuminating quality. 
 
 ii. It is a warming and heating quality. 
 
 iii. It will burn any combustible matter; 
 separating metal from dross and rust. 
 
 iv. It is an ascending quality; greedily 
 mounting to its proper seat, and will not rest 
 till it incorporates with its own element. 
 
 v. It is a melting and softening quality. 
 Iron and other metals are made pliable by it. 
 
 vi. It is a comforting and consoling quality. 
 
 vii. It is of an assimilating quality. It 
 changes materials into its own nature, and 
 sets them on fire. 
 
 viii. 'Without fire business would be ar- 
 rested ; nor could we exist. Parallel : " Man 
 lives not by bread alone," etc. " His Word 
 ■was in mine heart as a burning fire." 
 
 B. How may we quench the fire of holy 
 desires and Divine love ? 
 
 i. By inconsideration or unwatchfulness. 
 
 ii. By a trifling spirit, or permitting levity 
 to prevail. 
 
 iii. Not keeping our eye single, our heart 
 sincere. 
 
 iv. Fond conceits of ourselves ; being wise 
 above what is written. 
 
 v. Not harmonising our lives by the rule of 
 God's Word.— Methodist Plans, by Rev. Wm. 
 Stephens, a.d. 1780. 
 
 V. 13. Theme : The altar fire a symbol 
 of regenerating grace. 
 
 The analogy between this fire and regener- 
 ating grace appears — 
 
 I. In its source and origin. 
 
 II. In its tendency. 
 
 III. In its nature and properties. 
 
 IV. In its permanency. 
 
 V. In its perpetuity. 
 
 The practical lesson gathered from the 
 subject, is diligence in the use of means : — 
 
 1. Prayer : secret, family, social. 
 
 2. Study of God's Word. 
 
 3. Meditation (Ps. cxix.; Mai. iii. 16; Hob. 
 x.25). 
 
 4. Attendance on the means of grace. 
 
 5. Faithful labour for the glory of God 
 and the salvation of souls.— From Homiletic 
 Monthly, by Rev. G. F. Love. [See Addenda, 
 page 86, Enduring Fire.~\ 
 
 V. 18. Tlieme: The unextinguishable 
 fire. 
 
 The Divine injunction to keep the fire 
 upon the altar ever burning has been though" 
 by some Biblical scholars to imply, that iii 
 wrath of God against sin will never expire ; 
 that the Divine punishment for sin is inter- 
 minable. But we must remember that the 
 fire on the altar consumed not the sinner but 
 the sacrifice offered in the sinner's stead. 
 And the fire did ultimately go out. 
 
 It seems more consistent with the moral 
 teaching of the rite (and certainly beset 
 with fewer difficulties) to take the fire (a) 
 as symbolic of the fact that the constantly 
 offered sacrifices met with abiding approval 
 of the Lord; and (b) as an emblem of the 
 deep devotion and constant love of the hear*. 
 necessary to secure unbroken communiou 
 with heaven. 
 
 Our bodies are temples of the Holy Ghost ; 
 and, as priests unto God, "we are to offer up 
 ourselves living sacrifices, holy and acceptable 
 unto Him." Fire is a Divine emblem by 
 which God is represented to us ; and by 
 which God is manifested in us. Enthusiasm 
 means God in us. The fire of consecration 
 must bo — 
 
 I. Divinely kindled. It must come 
 from the presence of Jehovah, or we shall 
 offer strange fire on the altar. The baptism of 
 fire, like that of the Holy Ghost, is from above. 
 
 II. Constantly replenished. The altar 
 fire was every day fed by the repeated sacri- 
 fices. Enthusiastic consecration can be 
 sustained only by repeated supplies of appro- 
 priate fuel. "Wemust/iVf up grateful memories, 
 holy resolutions, self-denying services, etc. 
 The flash of religious excitement will not 
 suffice, God will not accept the white ashes 
 of a former fire. 
 
 III. Frequently revived. The fire must 
 not be choked, or damped, it would need 
 fresh air, and stirring : the fire in our hearts 
 needs the fresh air from heaven — to be stirred 
 by renewed efforts — we need to beware of 
 extinguishing influences, such as unholy lusts, 
 undue anxieties, unbelief in God, inattentio : 
 to public and private devotions, etc. 
 
 IV. Judiciously controlled. The fire 
 upon the altar was kept within reasonable 
 bounds, or it might have spread disaster 
 through the whole camp. Zeal and conse- 
 cration must be governed by intelligence, or 
 they will degenerate into fanaticism and lead 
 to bigotry and persecution. Let us seek to 
 be clad with zeal as with a garment, and to 
 possess holy fire in our souls. 
 
 The fire of consecration may be known by — 
 
 (a) Intense heat of love. 
 
 \b) Twofold flame of devotion— -prayer and 
 praise. 
 
 (c) Clear light of knowledge. 
 
 Such a fire within will be comforting, puri- 
 fying, aggressive, ascending. Take fire, hold 
 fire, spread fire ; then when death comes we 
 shall be translated to the land where we 
 shall be as seraphs before the sapphiro 
 throne.— F. W. B. 
 
chap. VI. 14—18.] THE BOOK OF LEVITICUS. S3 
 
 SECTIONAL HOMILIES, CHAPTER VI. 14-30. 
 
 THE PRIESTS' MEAT OFFERING. 
 
 Topic: Priestly Services and Privileges (Vv. 14-16). 
 
 " The sons of Aaron shall offer it before the Lord . . the remainder shall 
 Aaron and his sons eat." 
 
 I. Fulfilment cf sacred functions. 
 
 Christ was typified in " Aaron," Christians in " his sons." 
 
 1. Consider the priestly ministrations of Jesus Christ within the sanctuary, 
 (a) Within His Church on earth, in maintaining the love, and devotion, and 
 piety which there are offered to God. (b) Within the heavenly sanctuary, in 
 gathering up the prayers of His saints, adding His own virtues to human offer- 
 ings, and interceding in the presence of God for us. 
 
 2. The subsidiary ministries of the Christian priesthood, (a) In consecrated 
 lives, (b) In loving gifts, (c) In prayerful fellowship, (d) In useful agencies. 
 
 II. Enjoyment of special privileges. 
 
 1. Christ feasts tvith His folloivers. " Aaron and his sons shall eat." For our 
 Lord appeals to us, "Eat, My friends ; yea, eat and drink, My beloved." We 
 have " fellowship with Jesus Christ " (1 John i. 4). Thus our Lord ate " the 
 passover with His disciples." Thus He " sups with us " (Rev. iii. 20). Thus He 
 will eat with His Church at the heavenly feast. 
 
 2. A repast reserved for the priesthood. None but " Aaron and his sons " 
 might eat. There is a joy the world knows not of, a hidden life in Christ to 
 which all but Christians are strangers, there are lofty fellowships with God 
 which none but priestly souls can approach. Note, this feast was to be " in the 
 holy place" — not the innermost court, type of "heaven itself," but in "the court 
 of the tabernacle of the congregation" — symbolic of the Church on earth. It 
 thus points to the sacred favours enjoyed now in the spiritual life and in Christian 
 communion. 
 
 Topic: Divine Friendship (Vv. 14-18). 
 
 The leading idea of this offering is communion with Jehovah. In the sacrifice 
 presented the Divine and the human meet in hallowed fellowship and banquet 
 together with great rejoicing. We learn : 
 
 I. That the almighty deigns to commune familiarly with man. At 
 Sinai the people were commanded to keep distant ; in the burnt offering, the 
 whole of the sacrifice was consumed, indicating that the offerer deserved to be 
 consumed for his iniquity ; here a small portion only was consumed, the greater 
 part was taken by the priests, and the meal was peculiarly sacred. " I have 
 given it them for their portion of My offerings made by fire." Thus Jehovah 
 partook with the priests, and entered into intimate fellowship. Under the new 
 dispensation we are all made priests unto God, through faith in His dear Son — wo 
 become partakers of the Divine nature; we enter His banqueting house, and His 
 banner over us is love. He calls us not servants, but friends ; sups with us in 
 our hearts, at His table in the Church, and will, with us, hereafter at the 
 marriage feast in heaven. 
 
 II. That man must not take undue advantage of such divine familiarity. 
 
 g2 
 
84 I10MILETIC COMMENTARY ON [chap. VI. 19—23. 
 
 The meat offering was to be solemnly and carefully presented : strict attention 
 to be paid to dress and deportment : no ceremonial or personal impurity to 
 be allowed : no leaven of any kind used. A sacred circle was drawn around 
 the altar, the service invested with great importance, even the priests placed 
 under restrictions. We may come with holy boldness and childlike confidence 
 to God ; but we must do so with becoming reverence. " God is a spirit," etc. 
 Where the Spirit of the Lord is there is liberty, but not levity and irreverence. 
 Sincerity, thankfulness, and a sense of deep responsibility will give the right tone 
 to our religious exercises. 
 
 III. That such hallowed fellowship is acceptable to god and profitable 
 to man. The people offered their flour, oil, and frankincense; the priests took 
 their portion and ate it in the court of the tabernacle ; the fragrant incense 
 perfumed the air ; Jehovah accepted all as a sweet savour, having respect to 
 the obedience and reverence represented in the offering. The worshipper was 
 taught his relation to the Lord, acceptance of Him, friendship with Him. Christ 
 has not only become our Sin Offering, but our Meat Offering, in that He invites 
 us to partake of His love : " My flesh is meat indeed, and My blood is drink 
 indeed." Only by personal, spiritual participation of Christ, can we have fellow- 
 ship with Him here, and companionship with Him in eternity. " If any man 
 have not the Spirit of Christ he is none of His."— F. W. B. 
 
 Topic: Ministerial Dedication: The Priest's Consecration Offering 
 (Vv. 19-23). 
 
 Here can be found suggestions concerning dedication and devotion to the 
 ministerial office. 
 
 I. Consecration to the ministry : an event to be marked by impressive solemnities. 
 " The day ivhen he is anointed." What a day that is to a young minister ! His 
 
 entrance upon so solemn and responsible a work as that of becoming " a minister 
 of the sanctuary" should be specially signalised. 
 
 " This is the "offering unto the Lord in the day when he is anointed." God asks 
 that the consecration solemnities should be "unto" Him. For it signifies the 
 f-etting apart of a life " unto the Lord," aud the placing upon His altar of every 
 energy, faculty, affection, and aspiration. 
 
 "0 Lord. Thy heavenly grace impart, 
 And fill my frail, inconstant heart : 
 Henceforth my chief desire shall be 
 To dedicate myself to Thee — 
 To Thee, my God, to Thee." 
 
 II. Consecration to the ministry : an act to be characterised by complete self- 
 devotion. 
 
 1. Perpetuity is to mark the offering. " For a meat offering perpetual." It is 
 to be no temporary dedication, but a whole life-long devotion. 
 
 2. Continuity is to mark the offering. " Half of it in the morning, and half 
 thereof at night" ; i.e., it was to be a day-by-day dedication ; the offering was to 
 go on every morning and night. God asks not one demonstrative act of consecra- 
 tion at the outset of our official life, or our Christian life, but a ceaseless repeti- 
 tion, a daily reproduction of that act of devotion j '■ the love of our espousals " is 
 to be daily enacted. 
 
 3. Entirety is to mark the offering. *' It is a statute for ever ; it shall be wholly 
 burnt " (v. 22). " Every meat offering for the priest shall be wholly burnt " (v. 23). 
 In the offering for the people God required only a "handful of flour" as a 
 "memorial of it unto the Lord" (v. 15) ; but He required the complete offering 
 
chap. VI. 24-30.] THE BOOK OF LEVITICUS. 85 
 
 from a priest. No part of the price might be withheld : time, talents, all the man 
 is and hs.n—"icholly." 
 
 " How can I, Lord, withhold 
 Life's brightest hour 
 From Thee ; or gathered gold, 
 Or any power? 
 Why should I keep one precious thing from Thee 
 When Thou hast given Thine own dear Self for me ?" 
 
 III. Consecration to the ministry: a service to be associated with gratitude and 
 
 jot. 
 
 1. Emblems of thankfulness were to be laid on the altar. " Fine flour, and oil." 
 For it should be that the young minister, laying himself out for his high calling, 
 should realise how much he owes his Lord, and ask : " What shall I render unto the 
 Lord for all His benefits towards me ?" To His grace we must ascribe all we have 
 received of endowments, gifts, holy affections, enjoyment of His redemption, 
 enlightenment by His Spirit, the call to ministerial work. 
 
 " To Thee, Thou bleeding Lamb, 
 I all things owe ; 
 All that I have and am, 
 And all I know ; 
 All that I have is now no longer mine. 
 And I am not my own ; Lord, I am Thine." 
 
 2. Such joyous self-devotion is pecidiarly fragrant to the Lord. " For a sweet 
 savour unto the Lord " (v. 21). There is so much that charms even the glorious 
 Jehovah in a young life fully consecrated: the ardour and bloom of opening 
 mauhood laid wholly on His altar ; the aspirations and affections of the heart 
 withdrawn entirely from secular attractions and pursuits, and fixed on Christ 
 and His service; the fervour of being dedicated to the sublime mission of 
 winning souls for the Saviour and ministering in His courts. 
 
 "Accept these hands to labour, 
 These hearts to trust and love, 
 And deign with them to hasten 
 Thy kingdom from above." 
 
 Topic. Thb Sin Offering a Shadow of Good Things to Comb 
 (Vv. 24.30). 
 
 The sin offering was presented on the north side of the altar : in the fulness of 
 time the world's Great Sacrifice was offered on the north side of Jerusalem. How, 
 as well as ivhat to be presented clearly indicated in this, as in previous offerings. 
 In directions given we learn : 
 
 I. How complete the sin offerixg was. Though parts of the sacrifice 
 were to be eaten by the priests when the oblation was made for the people, the 
 whole was to be consumed by fire when presented for the priests. The sin 
 offering atoned for every kind of sin, thus showing great completeness, and 
 adaptation for priests and people, who in the sight of God need forgiveness and 
 restoration to His favour. When a part of the offering was eaten by the priests 
 it was shown how God and man were reconciled ; when the offering was wholly 
 burned it was shown how complete the atonement was, how fully pardon was 
 secured. . 
 
 II. How transitory the sin offering was. Frequently repeated, it was 
 only of temporary virtue. It borrowed all its efficacy from the great Sin Offering 
 which it typified. " It was not possible for the blood of bulls and goats to take 
 away sin " ; without the sacrifice of Christ they would have been of no avail. 
 
I10M1LETIC COMMENTARY ON 
 
 [CHAP. VI. 
 
 Altars and offerings have passed away, but Jesus hath procured " eternal 
 redemption for us." 
 
 III. How sacred the sin offering was. It was called " most holy," 
 great precaution was taken that it should not be desecrated, even the imple- 
 ments and vessels used in its observance were scrupulously guarded from cere- 
 monial impurity. Priests were not allowed to partake if ceremonially defiled : 
 showing that sin and holiness are alike contagious — may be communicated, 
 intentionally or unintentionally, to persons, places, offices, things. How complete 
 and sacred the sin offering of the Redeemer ! If contempt for, and neglect of, 
 Levitical rites was heinous in the sight of God, how much more so similar con- 
 duct when shown to what they foreshadowed ! 
 
 Conclusion. The sin offering showed (a) the exceeding sinfulness of sin ; (b) the 
 absolute necessity of atonement being made for it ; (c) the transcendant imjyortance 
 of deliverance from every taint of tt. These truths fully taught and actually 
 embodied in the glorious gospel of the blessed God. — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER VI. 
 
 INJURY. 
 
 " Of all the things that have had record in 
 the world, of the many sources of violence, 
 injustice and cruelty, I do not know of any- 
 thing else that is so cruel as man. It is only 
 man that studies cruelty, and makes it ex- 
 quisite, and prolongs it, and carries it out 
 with appliances and art. From the despot 
 on the throne to the despot of the household, 
 all men alike carry vengeance, bitterness, 
 wrath, hurtfulness, as characteristics of the 
 race." — II. W. Beecher. 
 
 " How should you feel if you were to enter 
 the room where your child is sleeping, and 
 find upon it a stealthy cat, stationed at the 
 portal of life, and stopping its very breath ? 
 How should you feel were you to find upon 
 your child a vampire that had fastened into 
 its flesh its blood-sucking bill, and was fast 
 consuming its vitality ? How do you feel 
 when one of your children tramples upon 
 another ? or when your neighbour's children 
 crush yours ? or when ruflian violence strikes 
 against those whose hearts for ever carry the 
 core of your heart? Judge from your own 
 feelings how God, with His infinite sensibility, 
 must feel when He sees men rising up against 
 their fellow-men : performing gross deeds of 
 cruelty on every hand . . . devastating 
 society by every infernal mischief that their 
 ingenuity can invent." — H. W. Beecher. 
 
 " Justice consists in doing no injury to 
 men ; decency, in giving them no offence." — 
 Cicero. 
 
 " Eecompense injury with justice, and kind- 
 ness with kindness." — Confucius. 
 
 "He threatens many that hath injured one." 
 — Ben. Jonson. 
 
 " Brutus hath riv'd my heart : 
 A friend should bear his friend's infirmities, 
 But Brutus makes mine greater than they 
 
 are." — Shakespeare. 
 
 "Virtue is not left to stand alone. He 
 
 will have neighbours.- 
 
 who practises it 
 Confucius. 
 
 " Be as just and gracious unto me 
 As I am confident and kind to thee. 
 
 — Titus Andronicus. 
 
 Enduring fire. 
 
 The perpetual fire of the Persian Magi 
 and modern Parsees ; the eternal fire, as it 
 was called at Rome, kept perpetually burn- 
 ing by the Vestal virgins ; and the Bur 
 Asbeston " unextinguishable fire," of the 
 Greeks at Delphi, were evident imitations of 
 this sacred fire. 
 
 "It was one of the distinguishing marks 
 of the chieftainship of one of the Samoan 
 nobility that his fire never went out. His 
 attendants had a peculiar name for their 
 special business of keeping his fire blazing 
 all night long while he was asleep." — Turner's 
 Bolynesia. 
 
 " During the second temple this perpetual 
 fire consisted of three parts or separate 
 piles of wood on the same altar ; on the 
 largest one the daily sacrifice was burnt; the 
 second, called the pile of incense, supplied the 
 fire for the censers to burn the morning and 
 evening incense ; and the third was the per- 
 petual fire from which the other two portions 
 were fed. It never was quenched till the 
 destruction of the temple by Nebuchadnezzar. 
 Indeed we are positively assured that the 
 pious priests who were carried captives into 
 Persia, concealed it in a pit, where it remained 
 till the time of Nehemiah, jwhen it was re- 
 stored to the altar (2 Mace. i. 19-22). The 
 authorities in the time of Christ, however, 
 assure us that the perpetual fire was one of 
 the five things wanting in the sacred temple." 
 — Elliott's Commentary. 
 
 " Wake in our breasts the living fires, 
 The holy faith that warmed our sires." 
 Army Hymn. 
 
chap. vii. 1—10.] THE BOOK OF LEVITICUS. 87 
 
 Faithlessness. ^ u^ s l en der acquaintance with tlio world 
 
 " Treason is there in its most horrid shape must convince every man that actions, not 
 
 Where trust is greatest ! and the soul re- words, are the true criterion of the attach- 
 
 sign'd ment of friends ; and that the most liberal 
 
 Is stabbed by her own guards ! " — Dryden. professions of goodwill are very far from be- 
 
 " He who does not respect confidence will in S the sur est marks of it."— Geo. Washington. 
 
 never find happiness in his path. The belief « a *«»*,» «_j > i. c - -> *. 
 
 :„ • x • u j? !_• i i ii A foe to God was ne er true friend to man. 
 
 in virtue vanishes from his heart, the source «„„„„: ; * ■ *. *. * • t Ti iT j • » ' 
 
 of nobler actions becomes extinc in him.''- S ° me Simster ^Jf*? ?} J? doe , 8 ; 
 
 A uffenherg. ~ X 0VSG s #*** 7 hou S^- 
 
 "Faith and unfaith can ne'er be equal powers; " The highest compact wo can make with 
 
 Unfaith in aught is want of faith in all." our fellow is : Let there be truth between us 
 Tennyson. two ^ or ever uiore. It is sublime to feel and 
 
 ., r. , . ,. . ., , , , ,,.,,,", say of another : I never need meet, or speak, 
 
 what a goodly outside falsehood hath !" / write to him . we need not roinforc / our _ 
 
 —Merchant oj Venice. selveg) or Bend tokens of remembrance ; I rely 
 
 " Trust that man in nothing who hath not on him as on myself ; if he did this or thus I 
 
 a conscience in everything." — Sterne. know it was right."— Emerson. 
 
 CHAPTER VII. 
 
 |Utxml ni % ^amfites: % <|eaa ®fferircg. 
 
 SUGGESTIVE READINGS. 
 
 V. 1.— Likewise this is the law of the trespass offering. More precise in- 
 structions are now added to those given in chap. v. 1-13, expressly for the 
 guidance of the priest. Every minute detail is of Divine regulation ; God rules 
 within the sanctuary, directs every particular of worship and service therein ; 
 for altar sacrifice is " most holy" and man must scrupulously refrain from add- 
 ing, omitting, or altering aught when he approaches Jehovah with expiation. 
 Neither, in the Christian dispensation, is license, or caprice, or self-assertion 
 allowed to sinful man who would propitiate God ; he must implicitly follow 
 instructions. " He hath showed thee, man, what is good." 
 
 V. 7. — As the sin offering, so is the trespass offering. If any item of 
 regulation was given for one offering which was not given in the other, then it 
 was to be applied as equally binding in both cases. The priest was entrusted 
 with the duty of searching out each particular and fulfilling it sedulously. It 
 should be our study to "know the Holy Scriptures," and therefore we should 
 " compare spiritual things with spiritual," " searching the Scriptures daily," as 
 did the Bereans, in order that nothiug be left undiscovered, nothing unfulfilled. 
 How careful should be our endeavour to make the written will of God our law 
 in every particular of worship and of habit, of life and conduct. 
 
 V. 10.— One as much as another [literally, a man as his brother]. In the 
 " meat offering" " all the sons of Aaron " were to share, and the dividing was to 
 be equal. And this law assures us, who in Christ are of the " priesthood," that 
 there is an equal participation in the merits of the sacrifice and the privileges of 
 tue Christian life for all who are sacredly related. The gracious rule of brother- 
 hood is to be illustrated in our enjoyment of the sacramental feast at the Lord's 
 table, " All ye are brethren." No assumption of superiority is permissible, no 
 exclusive appropriation of the sacred provisions ; in the Gospel feast, and at the 
 
88 H0M1LETIC COMMENTARY ON [chap. vii. 12—37. 
 
 Lord's Supper, " a man is as his brother." How, then, dare the Romish cele- 
 brant assume the sole right of participating 1 or where is the warrant for 
 "priestly " superiority in the "household of faith" % 
 
 V. 12". — Offer it for a thanksgiving. These "peace offerings " are of three 
 kinds — thank offerings (vv. 12-15), votive offerings (v. 16), and voluntary offer- 
 ings (vv. 16-18). [Comp. on chap, iii.] 
 
 V. IS. — Neither shall it be imputed unto him that offereth it. The offerer 
 was expected to see that the entire votive or voluntary offering was " eaten 
 the same day " as it was offered ; a regulation this which compelled him to 
 hospitality, to invite together a sufficient number of neighbours or poor 
 persons to the festal board. And if through inattention to this duty of con- 
 siderate and generous hospitality any part remained uneaten that "same day," 
 it must be completely consumed " on the morrow," or the offerer was liable to 
 a serious risk — the part not consumed might fall into some person's hands after 
 the limited time ; and then the efficacy of the sacrifice would be entirely dis- 
 annulled and the offerer must bring another votive offering and go through the 
 regulations of lavish hospitality again, but with more promptitude and pre- 
 cision. A Christian must " not live to himself"; his care for others must be 
 generous ; he must be hospitable to the needy; and in his enjoyment of sacred 
 privileges he must brin» iu others to share with himself the "feast of fat 
 things," or his own selfish religious life becomes " an abomination." 
 
 V. 20. — Having his uncleanness upon him. The penalty of legal defilement 
 was excision from the Lord's people. " Ye are a holy nation." Such was 
 Jehovah's reiterated declaration ; and every infringement of ceremonial 
 sanctity was immediately stamped with disapprobation and disfranchisement. 
 Shall not the Church of Christ bi equally guarded from the presence of the 
 unclean 1 "Wherefore " let a mau examine himself," and let those charged with 
 the care of the Church preserve her fellowship from contamination by " trying 
 the spirits.'' As for ourselves, this is the injunction for us to heed : " Wherefore 
 come out from among them, be ye separate, and touch not the unclean thing." 
 
 Vv. 22-27. — Ye shall eat no manner of fat. . . no manner of blood. 
 [Comp. on chap. iii. 17J. That which was the Lord s man must not appropriate. 
 "What shall I render unto the Lord?" Oar aim should be rather to exceed 
 His specified requirements by offering something beyond, " some very precious " 
 alabastron, some free-will sacrifice of love "for the great love wherewith 
 He has loved us." 
 
 V. 30. — His own hand shall bring the offerings of the Lord. Divine service 
 could not be done by proxy. Just as at the judgment " every one shall give 
 account of himself to God," so in now seeking appeasement and acceptance every 
 soul must come to the Lord on his own behalf. " The Master calleth fur thee." 
 
 V. 34. — The wave breast and the heave shoulder. The spectacular move- 
 ments of parts of the sacrificial victim before the altar intimated their con- 
 secration to Jehovah, and their performance was justified by the necessity of 
 impressing on the people the supreme claims of God upon them when they 
 brought their offerings. It was an uplifting of the sacrifice to Him who dwelt 
 between the cherubim ; a recognition of His unseen presence, a response to 
 His solemn demands. A vivid realization of God within the sanctuary would 
 constrain to more reverence in our offerings and actions. " Who hath required 
 this at your hands to tread My courts ?" (Isa. i. 12). 
 
 V. 37. — This is the law of the burnt offering, etc. An enumeration of the 
 various kinds of sacrifices, which carries the suggestion that Jehovah could 
 omit no one from the list, that all were essential to His continued favour 
 towards and fellowship with man, that the religious life could not be thorough 
 if one were withheld — self-consecration, fellowship, atonement, reconciliation, 
 peace. 
 
chap. vii. A— 10.] THE BOOK OF LEVITICUS. 89 
 
 SECTIONAL HOMILIES. 
 Topic: Invariable Laws regulating Sacrificial Worship (Vv. 1-10). 
 
 With minute precision God reiterates His requirements in sacrificial worship. 
 Thus emphasizing the conditions of man's propitiation, and his acceptance with 
 Him. " There is one laio for them " (v. 7). Though some diversity existed in 
 the details, e.g., as to the disposal of the blood of the victim by the priest [comp. 
 ch. iv. 6, 7, with v. 2], and the sharing of the different parts of the animal ; yet 
 amid all diversity in details, an invariable law ruled in the arrangements, and 
 this God again emphasizes. What was that invariable law 1 In chap. vi. 27, etc., 
 the stress of Divine injunctions is laid on the quality of the sanctity distinguishing 
 the sin offering : and here it is reaffirmed (vii. 1) "it is most holy," and (v. 6) " it 
 shall be eaten in the holy place, it is most holy." Ponder that inflexible require- 
 ment and consider that there are still inevitable laws and fixed conditions of ac- 
 ceptable approach to God. 
 
 I. Methods of worship may vary, but holiness is inevitable in all. 
 
 1. Moral qualities are essentially more valuable than outward rituals. 
 
 2. Modes of approaching God, though important, fail to win Divine favour, if 
 the inmost state is alien to His will. 
 
 3. Sanctity is the most precious quality in man. Not grandeur, not punctilious- 
 ness, but holiness. 
 
 4. This holiness indicates not so much moral faultlessness and absolute perfect- 
 ness in the offerer, as sincerity, humility, "a right spirit," a reverence of God, and 
 a trustfulness in His grace. [See Addenda, p. 100, True Worship.] 
 
 II. All propitiatory ads are secondary to the supreme fact — death for sin. 
 
 1. First in order of time : the offering was to be slain (v. 2). After that was 
 done, then began the ritual. Any attempt to draw near God until the atonement 
 death is a realised fact is an intrusion, an anachronism. 
 
 2. First in order of consequence : the worshipper must substitute a victims life. 
 Or he himself must die ! Shielded from death by substitution, he may then seek 
 God by propitiatory ritual or reconciliatory worship. 
 
 3. Calvary was thus the consummation of all types : Death for sin making 
 possible man's approach to God. 
 
 III. Offerings to God must always be the choicest in our power to present. 
 
 1. Vast variety ivas allowed and ordained in the sacrificial offerings. God per- 
 mits and approves our various gifts; every one bringing his distinctive offering; 
 every life presenting its special and peculiar quality. Considerable freedom in 
 choice is granted. 
 
 2. Yet the invariable law rules — God must have the finest, the very best. The 
 vital parts, the choicest of the inwards of the victim were claimed for Him 
 (vv. 3-5). 
 
 3. Hack worshipper has to bring something of peculiar preciousness to God, 
 something additional to atonement. Yes ; beyond Christ's death, God asks the 
 very choicest qualities of the life of all who seek Him. [See Addenda, p. 100, Offerings 
 for God.] 
 
 IV. Absolute consecration marked whatever was presented to the 
 lord. " It is most holy." 
 
 1. There might be no talcing back that which had been offered. Think on 
 Ananias and Sapphira. 
 
 2. No one might share that which " pertained unto the Lord." [Comp. v. 20.] 
 Hence : once dedicated to the Lord we are His absolutely and always. And 
 
 whatever is dedicated to the Lord none may partake with Him — it is tlis only. 
 
90 HOMILET1C COMMENTARY ON [chap. vii. 11— IS. 
 
 Topic: The Sacrifice op Pea.ce Offering (Vv. 11-18). 
 
 " And this is the law of the sacrifice of peace offerings, which he shall offer 
 unto the Lord," etc. 
 
 In the ritual of the Hebrews there were three great classes of offerings : the 
 burnt offering, the sin offering, and the peace offering. The meat and driuk 
 offerings were secondary, and usually were offered in connection with other 
 sacrifices. 
 
 The burnt offering and the peace offering were known before the giving of the 
 law. The sin offering was instituted iu connection with the law, as made necessary 
 by it. 
 
 The law of the peace offering is given last in publication of the sacrificial 
 arrangements, as if to declare that it naturally follows the others as a sacrifice 
 of completeness (as expressive of restored fellowship between God and man); and 
 also that every view of Christ is gathered into it. 
 
 I. The peace offering is a sacrifice of thanksgiving. 
 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 bless 
 and praise 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 so frequently referred to in the 
 Psalms. 
 
 In connection with the Passover celebration there were two peace offerings : the 
 former of these is continued in the Pascal supper, which is a sacrifice of peace 
 offering, a feast of thanksgiving for God's greatest gift to men, a service by the 
 Church to be joyously observed. At the sacramental table we should (1) thank 
 God for cdl special exhibition of Divine goodness; (2) should joy f idly fulfil our 
 promises to Him, those sacred covenants into which, in trial or difficulty, we have 
 entered with Him ; (3) should make our voluntary offerings, in view of the 
 constant mercies of God, the daily and hourly grace ; not the freshet water in 
 the stream of Divine providence, but the constant flow from the inexhaustible 
 " upper springs." How well do these befit all our approaches to God, how well, 
 of all places, do they befit the sacrifice of the Communion ! 
 
 II. The peace offering is a sacrifice of fellowship. 
 
 This idea lies at its centre. The peculiar feature of it was the sacrificial meal ; 
 the priests shared in what was offered ; the offerer also partook ; the offering was 
 presented to God, and part thereof consumed, as if by Him, upon His altar. 
 
 1. It was an act of communion tvith Gcd. He gives us back a portion from the 
 altar. Christ is our sacrifice. At the Communion we partake of the Paschal Lamb. 
 God gives us His flesh to eat, His blood to drink. When we came home aa 
 returning prodigals the Father set the table for us, and sat down with us : " Let 
 us eat and be merry," He said. At the Communion Christ says, "Let us eat : 
 let us drink." He sits at the table with us. 
 
 2. So also the sacred meal was an act of mutual communion. It was a social 
 meal : the priest, the worshipper, his family, and other friends shared with him. 
 So was it in the peace offering of the Passover ; so in Solomon's great feast of 
 dedication j so it is at the Communion table. We partake of Christ together. 
 Holy fellowship, of loftiest, tenderest experience. 
 
 What a beautiful relation of Christian to fellow Christian is here exhibited. 
 How the fact of our having sat at Christ's table together, partaken of the Lamb 
 
chap. vii. 11—18.] THE BOOK OF LEVITICUS. 91 
 
 of God, commits us to purest brotherly love, most free from all self-seeking, 
 alienation, suspicion, bitterness ; charges us, " Ye are members one of another." 
 How much is meant when we are exhorted to " be at peace among yourselves." 
 It is to be in fellowship in the sacrament, in offering together our offering of 
 peace, partaking together our joyous supper at which the Father, Son, and Holy 
 Ghost unite with us. Is true communion anything less than this? 
 
 III. The basis of communion in the peace offering is sacrifice : and, in the 
 sacrifice, the shedding op blood. 
 
 The shedding of blood in this particular sacrifice does not repi'esent, as in the 
 sin offering, the act of atoning for sin. 1. 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 felloivship with God is 
 in the reconciling blood of the Lamb. " But now in Christ Jesus," etc. (Eph. ii. 
 13, 14). 
 
 2. Wefolloiv our sin offering with the 2>eace offering of the sacrament, and we 
 constantly renew our sacrament to express our joy in redemption, and our 
 recognition of the sole ground of it, the blood of the Redeemer. The sacrament 
 is only an act of communion with him whose sins have been washed away in 
 the " fountain filled with blood." We must make our peace offering on the basis 
 of a previous sin offering of atonement for our soul. 
 
 3. Communion with God is impossible, on any natural basis, without the blood 
 of Christ. You speak of enjoying communion with God and with good people; 
 is it in the blood of the Son of God 1 Certain tribes in Africa have a custom 
 which they call blood-brotherhood, the most sacred of all relationships. By the 
 mutual transference from the veins of each to the other of their blood, two become 
 in the most binding and inevitable manner brothers. Ours is a blood-brother- 
 hood, fellow Christians; only with us the seal of the covenant is the blood of 
 Christ. 
 
 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 absence of leaven suggested the absence, therefore the removed, of sin. 
 
 If in your heart there is a preference for sin let it concern you. Ask yourself, 
 how can this be, if you are a new man. [See Addenda, p. 100, True Worship.] 
 
 V. In the peace ofering the sinfulness of a nature partially sanctified 
 is confessed. 
 
 With the offering of unleavened bread one of leavened bread was also to be 
 made. This was not a part of the sacrifice, but a meat offering accompanying 
 the sacrifice. It is particularly stated that the bread was leavened; i.e., the 
 principle of corruption was within, and working in it. 
 
 Since our conversion we are not sinners as before ; but sin is in us. We 
 cannot make God an absolutely holy offering. 
 
 Some claim that they have no sin. They are deceived. "If we say we have 
 no sin we deceive ourselves, and the truth is not in us." We need cry to God 
 with pangs of conscience ever keener : 
 
 " Break off the yoke of inbred sin 
 And fully set my spirit free." 
 
 VI. In the peace offering the worshipper was to keep near the sacrifice. 
 1. This is suggested in the regulation that the offering was to be " eaten 
 
 the same day." If the offerer had been allowed to keep the offering over day 
 after day he would be tempted to make his communion meal off unwholesome 
 meat, less than the freshest and best. Do not let the sacrifice be abandoned, 
 allowed to suffer neglect. Keep near God. Renew your sacrifice daily. Think 
 not you can live on past devotions — of yesterday, of last Sabbath. 
 
92 IIOMlLETlC COMMENTARY ON [chap, vii. 29— 31. 
 
 2. We tend to make religion consist of other elements to the exclusion of sacri- 
 fices. We conceal from ourselves, iu attention to externals, that the life of reli- 
 gion is devotion, and that the life of devotion is the element of sacrifice. The 
 early Church kept near the Sacrifice. They communed daily. The freshest 
 offering is best. The near place is the place of fellowship ; keep near Christ. 
 
 3. The suggestions of the peace offering are most practical for any one -who 
 seeks to live close to God. 
 
 (a) It is the complete offering : expressing the idea of the burnt offering, 
 entire consecration; of the sin and trespass offerings, atonement for sin ; and it 
 expresses its own characteristic idea, the joyous communion of the soul with God 
 and all saints. 
 
 (h) It suggests all the possible relations of Christ to the soul which sacrifice can 
 embody. Keep we Christ ever before us in all His offices. 
 
 (c) Daily we should remember that the condition of daily communion is a daily 
 offering. 
 
 Whosoever so approaches God, Christ is his peace. However far away some- 
 time, daily he is now brought nigh by the blood of Christ, daily he finds the 
 middle wall of partition broken down, and the way into the holiest place opened. 
 — Rev. Geo. E. Leavitt. [Compare Homilies on the Peace Offering, pp. 30-37 
 infra ] 
 
 Topic: The Believer's Peace and Portion- (Vv. 29-31). 
 
 (1) There is nothing that men more require in their natural and restless con- 
 dition than peace, a composed and assured state of mind. The need is, however, 
 to be met ; the amplest provision has been made for its being met ; and we have 
 only to appropriate to enjoy it. (2) Yet there are but few who avail themselves 
 of the provision. Iustead of being restful, men are disquieted ; dissatisfied instead 
 of contented ; apprehensive instead of assured. A broad gulf separates them 
 from the Centre of their being, and from all that is serene and satisfying. 
 
 I. To have god is to have teace : for He is the God of peace ; especially as 
 revealed and given us in Christ. Bat 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. 
 
 IT. Such peace is found in ciirtst alone ; not in anything dune by Him, or 
 given by Him, but in His personal indwelling. The apostle's declaration is, that 
 *'• He \3 our peace" (Ephes. ii. 14). [See Addenda, p. 100, Sacred 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 teace 
 offering, He gives Himself to God an offering and a sweet smelling savour, 
 and then to us who trust in Him fur 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. 
 
CHAP. vii. 11—35.] THE BuuK OF LEVITICUS. 93 
 
 (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 acknowledgement of 
 His approval of it. 
 
 (i) The Israelite was not at liberty to lay the fat of his offering at random, 
 any way, or any where, 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 everyone'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 (v. 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, perfec- 
 tion 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 zcorld, 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 anti-type 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 xvho 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 " (Tit. ii. 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 vi. 57, 55, 35). 
 
 Are you satisfied with Christ ? Does He appease all your yearnings, fulfil 
 your every desire, give you rest, and prove your peace 1 " My beloved is mine, and 
 I am His " (Song of Sol. ii. 16). His resources are inexhaustible, His communi- 
 cations are continuous, and His glory is divine. — Arranged from " The Gospel in 
 Leviticus," by James Fleming, D.D. 
 
 Topic : The Law op the Peace Offering (Vv. 11-35). 
 
 A halo of gladness surrounds this sacrifice. Persons grateful for deliverances 
 wrought and mercies received, desirous of paying vows previously made, or 
 pledging themselves voluntarily to some new obligation, were to offer before the 
 Lord their sacrifice of thanksgiving and praise. In this law we see : 
 
94 H0M1LET1C COMMENTARY ON [chap. vji. 35—38. 
 
 I. That peace follows forgiveness. 
 
 The expiatory sacrifices removed guilt, which is the only barrier that can exist 
 between God and man. The peace offering admitted man into the reconciled 
 presence of God. The offerer came not as a culprit seeking pardon, but as a 
 forgiven child drawing near to a loving Father. Pardon is the door into the 
 chamber of Peace. So, in the Gospel, " Being justified by faith we have peace 
 with God, through our Lord Jesus Christ." Peace is the Divine legacy Christ 
 has left to all who come to Him for rest from the burden of the ceremonial 
 law, and guilt of sin. 
 
 II. That restoration follows peace. 
 
 In presenting the peace offerings, and feasting on the same, the worshippers 
 would feel they were admitted into the family of God. They sat in His banquet- 
 ing house, and His banner over them was love. The priests and people joined 
 with the Lord in the divinely appointed eucharistic feast. This privilege is 
 taught in the parable of the Prodigal Son. It would not have been enough for 
 him to be pardoned for his rebellion and sin, he needed restoration to his father's 
 house and favour. Christ is our peace, He has broken down the middle wall of 
 partition, and made us one with God. 
 
 III. That gratitude follows restoration. 
 
 The pardoned and restored worshipper would be constrained to render to the 
 Lord the glory due to His name. Brought into a right relationship with God, 
 there would be the expression of right feelings towards Him. The offering waved 
 to and fro, and heaved toward heaven, would denote the offerer's gratitude to 
 Jehovah ; recognising Him as the Proprietor of all things, and as worthy of the 
 warmest and strongest love. The gratitude was — 
 
 (a) Prompt. The offering was to be made at once, none of the things pro- 
 vided were to be kept until the third day, all to be partaken of while memory of 
 the blessings acknowledged was fresh. 
 
 (b) Large-hearted. The priests and people were to invite their families to join 
 them in the feast, and to eat unsparingly. 
 
 (c) Perpetual. The statute was never to be repealed while the economy con- 
 tinued. The people' were under obligation to be thankful, and they knew how 
 their thankfulness might be acceptably expressed. The injunction of the Gospel 
 is " In everything give thanks : for this is the will of God in Christ Jesus con- 
 cerning you." 
 
 IV. That devotion follows gratitude. 
 
 The waving of the breast, the heaving of the shoulder, symbolised consecration 
 of strength, and affection to the Lord. Everything offered was to be clean, and 
 even the inward parts, obviously teaching the necessity of moral purity in 
 character of those who presented the offerings. Those who dared to trans- 
 gress by omitting the directions, or were in any way hypocritical, exposed them- 
 selves to the penalty of excommunication, as well as to severe reproof. 
 
 (a) The peace offering was partaken of in tents of the people. Religion is for 
 Ihe tent as well as the altar, for the home as well as the sanctuary. Christ 
 expects our service to spring from love, not from fear ; from gratitude to Him 
 for what He has done for us. " We love Him, because He first loved us." — F. W. 
 Brown. 
 
 Topic: Recapitulation op Sacrificial Ritual (Vv. 35-38). 
 
 Here the directions respecting sacrifices are solemnly emphasised : " This ia 
 the portion," etc. Offerings and the priesthood were inseparably connected ; 
 when, and in the fulness of time, the offerings ceased, the priesthood ended. All 
 priestly assumption under the Christian dispensation is out of place chronologi- 
 cally, and presumptuous religiously. Israel, by the Mosaic economy, was to 
 
chap. vi. 37, 8.J THE BOOK OF LEVITICUS. 95 
 
 become the repository of the Word of God, and the reflector of His glory. The 
 offerings taught that man is a guilty sinner in the sight of God, that his sin- 
 fulness separates him from God, that removal of sin restores man to God. The 
 Jewish economy was perfectly unique; the Hebrew nation stood out in distinct 
 relief among surrounding idolatrous nations. In this recapitulation of the 
 Levitical ritual we are taught — 
 
 I. That god does not enjoin obedience upon man without at the same 
 
 TIME FURNISHING DIRECTIONS FOR RENDERING IT. 
 
 Had directions been given that certain offerings were to be presented, and no 
 specifications added as to how they were to be offered, the people would have 
 been in constant uncertainty whether or not they were doing the thing that 
 was required. As it was, the priests and people entered upon their religious 
 observances with a full knowledge of their duties and how to discharge them. 
 In the Gospel we are told what God requires of us under the Christian dispensa- 
 tion. Christ has taught us in His royal law what all the law and the prophets 
 taught. In our worship we may observe and present all that the offerings of 
 the Levitical economy signified. We may receive, in answer to believing prayer, 
 the influences of the Holy Ghost, whose office it is to guide us into all truth, 
 and to take of the things of Christ and show them unto us. 
 
 II. That god does not present alternatives to man when he furnishes 
 
 DIRECTIONS FOR OBEDIENCE. 
 
 The laws of the offerings were as emphatic as they were clear ; there was no 
 margin left for human invention, no zone of uncertainty about the things to be 
 presented. In some offerings there were gradations, but it was in specified things ; 
 the offerer was to bring no substitute for what was divinely ordained. This 
 exclusiveness would give assurance to the offerer that what he presented God 
 would accept, and would prevent oscillation between rival claims. The straight 
 line of the law was laid down, and clearly indicating finger-posts set up ; the 
 commands were unmistakable, " This is the way, walk ye in it." So under the 
 Gospel we have no alternatives in the way of salvation. " No other name given," 
 etc. The Christian religion excludes all others. 
 
 III. That god does not withhold from man inducements to render 
 
 OBEDIENCE TO DIVINE COMMANDS. 
 
 The promulgation of the law from Sinai, and the enunciation of the ritual 
 from the tabernacle, were associated with the most solemn sanctions. The 
 Hebrews could have no reasonable doubt about the Divine origin and binding 
 obligation of those enactments. With equal solemnity our duties toward the 
 Gospel have been inculcated. Not from Sinai, but from the Mount of Beati- 
 tudes ; not from Moses, but from Christ. Evidences of the Messiahship of 
 Christ, of the supremacy of His claims, of the truth of His religion, are many 
 and conclusive. His life was public, His miracles were not done in a corner. 
 " He that despised Moses' law died," etc. (Heb. x. 28, 29). In the Gospel, as 
 on the Mount of Transfiguration, Moses and Elias meet to bear witness to His 
 character and mission ; all the rays of spread light that gave guidance to the 
 Hebrews centre in the cross, focus on Calvary. " Before Messiah's coming the 
 ceremonies of the Jewish economy were as the swaddling bands in which He was 
 wrapped, but after it they resembled the linen clothes which He left in the 
 grave. Christ was in the one, but not in the other." — F. W. B. 
 
 Topic; Survey of the entire Altar Sacrifices; with their Practical 
 Significances (Vv. 37, 8). 
 
 " This is the law of the burnt offering, of the meat offering, and of the sin 
 offering, and of the trespass offering, and of the consecrations, and of the 
 sacrifice of the peace offerings," etc. 
 
96 HOMILETIC COMMENTARY ON [chap. vn. 37, 8. 
 
 The offerings set forth Christ. We see in them how man in Christ has made 
 atonement. We look at the sin and trespass offerings and see that the sin of 
 man has been fully borne : at the burnt and meat offerings, and see all God's 
 requirements satisfied. And this is our confidence, that as Christ " for us" has 
 been " without the camp," as "for us" He has been laid on the altar, so truly 
 do we stand in Him, even as He is ; "for by one offering He hath perfected for 
 ever them that are sanctified." 
 
 We are one with Christ. In this view His offering, as our Example, sets 
 before us the model and standard of our self-sacrifice. And, just as Christ's 
 sacrifice for us had varied aspects, as satisfying God, and as satisfying man, 
 and as bearing sin ; so will our sacrifice, in a lower sense, have these same aspects. 
 In this way the typical offerings have an application to Christians. Thus we also 
 are offerers; "present your bodies a living sacrifice" (Rom. xii. 1). Between 
 Christ's sacrifice and ours there will, of course, be dissimilarities neither few nor 
 small,, arising from the fact that He was sinless and we are sinners. Yet the saint 
 will "be made conformable unto His death" (Phil. iii. 10), and his rule in 
 sacrifice will be " the offering of the body of Jesus Christ." 
 
 Trace, therefore, how far the various aspects of the offering of the body of 
 Christ may be applicable to those, who, being members of His mystical body, 
 are called to " walk even as He walked." 
 
 I. The burnt offering. This was man satisfying God ; man in Christ 
 giving himself to God as His portion. We have seen how far for us [comp. pp. 
 8, 9 infra.] this was fulfilled in Christ : we now inquire how far in us it may 
 be fulfilled by the Spirit. 
 
 The burnt offering stands as a witness how we should " yield ourselves " 
 (Rom. vi. 13). 
 
 1. As to its measure. It was " wholly burnt." No part was withheld from 
 God. Entire self-surrender. It must " cost us something " (2 Sam. xxiv. 24). The 
 burnt offering was God's claim ; the fulfilment of this required the life of 
 Christ. It will demand our lives — " Thou shalt love the Lord with all thine 
 heart, all thy soul, all thy mind and all thy strength." 
 
 Our path after Christ must be still a sacrifice. Can we " present our bodies a 
 living sacrifice " without cost, without feeling that sacrifice is still sacrifice 1 Christ 
 felt His sacrifice. 
 
 2. A3 to its character. In the varieties of the burnt sacrifice, of bullock, 
 lamb, and turtle dove, each brought out some distinct particular in the char- 
 acter of our blessed Lord. Would to God that in active, yet patient service 
 (as the bullock), in silent, unmurmuring submission (as the lamb), in gentleness 
 and innocency of life (as the dove), we might be conformed to Him who went 
 before us. 
 
 Service, submission, meekness, will gain no crown for us here ; nor did they 
 for Christ. We cannot seize greatness, or secure honour in this world, by offer- 
 ing ourselves to God in the character these emblems signify. Christ was despised 
 and rejected of man, as a lamb slain and none to pity. May He give us grace 
 gladly to acquiesce in the likeness. 
 
 II. The meat offering. This was Christ satisfying man ; offering Himself as 
 man's meat. In doing this He met man's claim on Him as man. Mau had a 
 claim on man ; God had ratified that claim, saying, " Thou shalt love thy 
 neighbour as thyself." In the meat offering, Christ met and satisfied this 
 claim, by giving Himself to God as man' s portion. 
 
 1. For the measure of it it is enough to say, the type shows us the whole con- 
 sumed. Such is our standard. 
 
 2. For its character, the " bruised corn," the "oil," the "salt," and the "frank- 
 incense," are sufficently explicit. 
 
 How far may we be conformed to it 1 To answer this question let us look to 
 
chap .vxi. 37, 8.] THE BOOK OF LEVITICUS. 97 
 
 other days, and see hosv men have conformed to it. Time was when the Church 
 though but " a leavened cake " (Lev. xxiii. 17), was so far filled with the anointing 
 of the Holy Ghost that " the multitude of them which believed were of one heart 
 and of one soul, neither said any of them that aught of the things which he possessed 
 was his own. But they had all things common ; neither was there any that lacked ; 
 for as many as were possessors of lands or houses, sold them, etc., and dis- 
 tribution was made to every man as he had need " (Act viii. 31-35). Here was a meat 
 offering ; and costly ; yet not a rare one. 
 
 In that day there were living men, who for the Gospel had "lost all things" 
 (Phil. iii. 8), yet were willing to suffer more : "Yea, if I be poured out (alluding 
 to the drink offering which was an adjunct to the meat offering), on the sacrifice 
 and service of your faith, I joy and rejoice with you" (Phil. iii. 17). See also 
 concerning Onesiphorus, Epaphroditus, Philemon, Phebe. 
 
 There is yet a Church. There must yet be offerings ; and we hear of sacrifices, 
 but what is their measure, their character? Let each judge himself. But this 
 stands, that just in measure as we are like our Master, just as we accept His 
 words as the rule of our devotion, just so far shall we find our path a sacrifice. 
 
 III. The peace offering. This view of the offering shows us the offerer fed; 
 for he, with the priest and God, partook of, i.e, found satisfaction in, the offering. 
 The peace offering has a fulfilment, not only in Christ, but in His members. 
 
 1. Does God find satisfaction in our offerings? The answer is clear : "To 
 do good and to communicate forget not, for with such sacrifices God is well pleased" 
 (He'b. xiii. 16). So the offering sent by the Philippians to Paul was " an odour 
 of a sweet smell, a sacrifice acceptable, xo ell pleasing to God " (Phil. iv. 18). God 
 puts value on, finds satisfaction in, the offerings of His Church. He "loveth a 
 cheerful giver" (2 Cor. ix. 7); and as our greatest gift is "to give ourselves" 
 (2 Cor. viii. 5), so the presentation of our bodies as living sacrifices is ''accept- 
 able unto the Lord" (Rom. xii. 1). 
 
 2. The priest also fed in the peace offering. Our Priest finds joy i«i oar offer- 
 ings, poor though they be ; so that even in a cup of cold water and in bread to 
 the hungry He is refreshed and fed. " I was an hungered, and ye gave Me meat ; 
 I was thirsty and ye gave Me drink " (Matt. xxv. 35). Did we but know His joy 
 in seeing us yield ourselves an offering to Him ; did we realise His gladness of 
 soul in each work of faith and labour of love in ministering to His saints, we 
 could not give with narrow, grudging, selfish hearts. " Ye did it unto Me!" 
 
 3. The peace offering fed the offerer. And surely we have been strangers to 
 self-sacrifice if we need to be told the joy it imparts to him who sacrifices. Paul 
 says, " Yea if I be sacrificed I joy and rejoice with you " (Phil. ii. 17) ; " / rejoice in 
 my sufferings for you," etc. (Col. i. 24) ; " I count not my life dear unto me, 
 so that I might finish my course ivithjoy " (A.ctsxx. 24). 
 
 The very costliness of our sacrifice increases our joy when we know that He, 
 to whom we offer, rejoices with us. 
 
 IV. The sin and trespass offerings. And first as to the sin offering. 
 
 1. There is a sense in which the Christian may bear sin and suffer its judgment 
 in his mortal flesh. For lack of knowing this, many are sparing that flesh which 
 the cross of Christ was given to crucify. Is there, then, anything to be wrought 
 in us by the Spirit answering to the dying for sin of the sin offering ? Yes ; 
 Christ's death in the flesh for sin is made our example: "Forasmuch, then, as 
 Christ hath suffered for us in the flesh, arm yourselves with the same mind ; for 
 he that hath suffered in the flesh hath ceased from sin" (1 Pet. iv. 1). The 
 Christian, as having been judged in the person of Christ, and knowing that for 
 him Christ has borne the cross, follows on by that cross to judge and mortify all 
 that he finds in himself still contrary to his Lord. The flesh in him is contrary ; 
 the flesh, therefore, must die (Gal. vi. 14 ; v. 24 ; Rom. vi. 6). 
 
 2. In the trespass offering restitution was made for wrong. And the saint in 
 
 H 
 
08 
 
 HOMILETIC COMMENTARY ON [chap. vii. 1—12. 
 
 fellowship with Christ will make restitution ; in acts of generosity and kindness 
 to men • and will " add the fifth," going beyond bare justice, in dealing graciousl y 
 and mercifully with others. 
 
 Such is " the law op the offertngs." It gires but one view of Christ ; jet 
 how m ich is involved in it both as to our standing and walk in Him. His 
 offering witnesses of sacrifice even to the cross. [Comp. Jtckes on the Offerings ] 
 
 OUTLINES ON VERSES OF CHAPTER VII. 
 
 Vv. 1-10.— Theme : The trespass offering. 
 
 This law similar to that of sin offering, 
 with additional directions respecting the blood 
 of the sacrifice, which was to be sprinkled 
 round about the altar. The shedding and 
 sprinkling of so much blood in the worship 
 of God was doubtless intended to impress 
 the worshipper with the repulsiveness of sin; 
 the enormity of guilt, the absolute necessity of 
 pardon, in order to acceptance and peace. 
 In this law we see — 
 
 I. God's jealous regard for the strictest order 
 in His service. The directions given in the 
 ritual were emphatically Divine ; He, to 
 whom belong the silver and the gold, and the 
 cattle upon a thousand hills, condescended 
 to give minute directions about slaying a 
 "bullock," "ram," and "pigeon," to teach 
 that no part of His service is beneath His no- 
 tice, or may be performed carelessly. Every- 
 thing we do for God is worthy of being done 
 well, or it should not be done at all. Mankind 
 should aim at perfectly doing God's will, as it 
 is done in heaven. 
 
 II. God's generous concern for the temporal 
 wants of Bis servants. All the parts of the 
 sacrifice not burnt upon the altar were the 
 perquisite of the priests. The offering not 
 only provided for the spiritual needs of the 
 people, but for the physical requirements of 
 those who had surrendered themselves to the 
 service of the tabernacle. The provision was 
 suitable, liberal, and constant. As the priests 
 with their sons partook of their ample pro- 
 visions, gratitude to Jehovah and mutual good 
 feeling would be cultivated. No one can serve 
 God for nought. He cares for all His crea- 
 tures, especially for those who trust Him ; 
 " no good thing will He withhold from them 
 that walk uprightly." 
 
 We are not under the law but under grace • 
 yet, we are not to conduct our religious ser- 
 vices lawlessly. We do not obey because 
 commanded, and from fear, but from con- 
 straint and love. One of the first questions a 
 true believer will ask, is : " Lord what wilt 
 Thou have me to do ?" Duties to ourselves, 
 our fellow-men, and God, run parallel with 
 every privilege we enjoy and every blessing 
 we receive. We are saved by faith in Christ, 
 and not by works of the law ; but " faith with- 
 out works is dead." — F. W. B. 
 
 Vv. 1, 11, 37.— Theme: Rigidity of the 
 law. " This is the law," etc. 
 Reiteration employed to indelibly impress 
 
 the statutes upon the minds of priests and 
 people; to show their j^ressing and transcend- 
 ant importance. The worshipper would thus 
 be impressed with — 
 
 I. The majesty of jehovah. He, God over 
 all, exercised in all royal supremacy. Ficm 
 His word there was no appeal. 
 
 II. The privilege, as well as duty, of 
 
 WORSHIPPING HIM. 
 
 They were not to draw near as slaves, but 
 as servants and friends, and obtain the favour 
 of the King of kings. 
 
 HI. The necessity of preparation for 
 
 WORSHIPPING HIM 
 
 It would need personal, as well as ceremonial 
 purity to approach acceptably one so august 
 and holy. 
 
 IV. TlIE BLESSEDNESS OF OBEDIENCE TO HIS 
 COMMANDS. 
 
 (a) By obedience they would bless the Lord. 
 
 (/>) By obedience they would be blessed them- 
 selves. 
 
 Carelessness in preparation for service 
 might not only lead to useless, but offensive 
 worship. The heart needed to be in fall ac- 
 cord with the purposes for which the offer- 
 ings were instituted. Surely obedience to the 
 commands of Christ are as binding as was 
 obedience to the laws of Moses. The ordi- 
 ances of the Christian religion are the in- 
 variable accompaniments, as well as the ex- 
 ternal badges, of membership in the Christian 
 Church.— F. W. B. 
 
 V. 12.— Theme: Thanksgiving. "If he 
 
 offer it for a thanksgiving." 
 
 Even brutes are cauable of gratitude. Israel 
 was often rebuked by the prophets for thauli- 
 lessness, and reminded that the dumb creation 
 put them to shame. Gratitude rises naturally 
 in our hearts towards human benefactors ; 
 shall we not be thankful to Him, in whom we 
 live and movo and have our being ? Concern- 
 ing thanksgiving, we observe — 
 
 I. It is universally obligatory, for — 
 
 (a) We are dependent creatures, 
 
 \b) Recipient, 
 
 (c) Unworthy, 
 
 {d) Responsible. 
 
 HI. It may be occasionally voluntary. 
 When no particular command calls for it ; 
 when no special mercy suggests or prompts it. 
 It may rise out of a full and gladsome heart. 
 It may be adoration for what God is in Him- 
 self, and has promised to bestow ; as well as 
 for gifts received. The Giver is above and 
 
chap. vii. 20—38.] 
 
 THE BOOK OF LEVITICUS. 
 
 99 
 
 better than His gifts. Let us bless Him, and 
 forget not all His benetits, especially " His 
 unspeakable gift." 
 HI. It should be presented becomingly. 
 
 (a) Without delay, for life is short; duty 
 demands ; God deserves ; opportunity favours ; 
 delay is a slight; we are liable to forget alto- 
 gether what we postpone. 
 
 (b) With freshness : nothing deteriorated, or 
 exhausted. Beauty, vigour, sweetness, fra- 
 grance, virtue, soundness, all should be laid at 
 His feet, offered at His throne. 
 
 (c) With generosity : Let us not withhold; 
 and having given, let us not withdraw ; The 
 Lord loves a cheerful, an ungrudging giver. 
 
 ■• Whoso offereth such praise gloritieth God." 
 —F. IV. B. 
 
 Vv. 20, 21. — Theme: Excommunication. 
 " That soul shall be cut off from his people." 
 
 Precaution against laxity in service, care- 
 lessness in offering. Failure to comply mi- 
 nutely with directions, would incur Jehovah's 
 righteous displeasure. 
 
 I. THE OFF EKING WOULD BE REJECTED. 
 
 II. The offerer would be excommuni- 
 cated. 
 
 The strength of the strongest chain is the 
 weakest link, if that breaks, all fails. So, if 
 the offerer omitted one requirement, broke one 
 link in tho chain of law, he was guilty of vio- 
 lating the whole. We have analogies of similar 
 exactness in nature. There perversions, ex- 
 cesses, shortcomings, violations, miscarriages, 
 etc., entail forfeiture of blessing ; indeed, they 
 convert the blessing into a bane. Men are 
 constantly cutting themselves off from good 
 by placing themselves voluntarily under the 
 ban of heaven. Rigid discipline is especially 
 needed in the infancy of the affairs connected 
 with State, Church, Society, Family. Law is 
 intended to be a terror to evil doers, and an 
 encouragement to those who do well. Under 
 the Gospel Christ is able to save to the utter- 
 most.—^. W. B. 
 
 Vv. 23, 26.— Theme: Reserved things. 
 " Ye shall eat no manner of fat." 
 " Ye shall eat no manner of blood." 
 
 I. To beget reverence for God's altar. 
 
 II. To preserve a sense of the sacredness of 
 life. 
 
 III. 7o show that the best and richest things 
 can be claimed righteously by God. 
 
 IV. To cultivate delicacy of feeling ; check 
 gross and savage passions. 
 
 Thus the hearts and minds of men were cul- 
 tured in the elementary education of the wil- 
 derness ; preparatory to the higher culture ; 
 which after ages would demand and develop. 
 —F. W. B. 
 
 V. 36. — Theme : The whole duty of man. 
 "Which the Lord commanded to be given 
 
 unto the children of Israel." 
 
 In heathen sacrifices, man is seeking after 
 God ; in the Hebrew sacrifices, God was seek- 
 ing after man. The fixing of limes, places, 
 offerings for sacrifice, showed that ^he Lord 
 
 was anxious and ready to bless. The things 
 which the law enjoined showed — 
 
 I. The transcendent importance of truk 
 religion. 
 
 Nature, conscience, convenience, choice 
 wero not sufficient. True religion must be 
 revealed. Offerings did not explain the origin 
 of evil, but what was more important, how it 
 might be removed. That which God has spe- 
 cially revealed, in addition to His revelation 
 in nature, must be specially important for us 
 to know and obey. 
 
 II. The paramount claims of true re- 
 ligion. The Jewish religion, promulgated 
 from Sinai, put in the forefront of all othei 
 claim. Christ commands us to " seek first 
 the kingdom of God and His righteousness." 
 Religion is " the one thing needful." — F. W. B. 
 
 Vv. 37, 38. — Theme: Summary of the 
 offerings. 
 
 The laws given from the tabernacle are 
 an expansion and enforcement of those given 
 from Sinai. They symbolised essential spiri- 
 tual truths for the Hebrew, and typified the 
 same for the Christian Church, viz., the ne- 
 cessity of mental, moral, and spiritual purity 
 in drawing near to God. Thus the founda- 
 tion of true religion was laid for all ages. 
 These laws were a protest against idolatry; 
 a witness to the sovereignty of Jehovah ; a 
 badge of distinction for Israel ; a training for 
 further and higher service, and fuller revela- 
 tion. Looking at the offerings as a whole 
 they taught — 
 
 I. That man is a sinner, and needs to 
 
 ACKNOWLEDGE HIMSELF AS SUCH IN THE 
 SIGHT OF GOD. 
 
 A sinner by nature ; by transgression of 
 Divine law; deserving punishment — death; 
 a sinner absolutely at the mercy of Him 
 against whom the sin had been committed. 
 
 II. That man required to make an 
 
 ATONEMENT FOR HIS SIN IN ORDER TO AP- 
 PROACH GOD ACCEPTABLY. 
 
 He must not come to God empty-handed, 
 there must be the divinely appointed gift, the 
 substitute, for whose sake, in some way, sin 
 should be forgiven. Vicarious sacrifice in 
 harmony with the law of nature. 
 
 III. That man required personal faith 
 IN the atonement made on his behalf, to 
 
 RENDER IT EFFICACIOUS FOR HIM. 
 
 Neither offering or act of any avail except 
 representing faith and obedience of offerer. 
 The fire that consumed the sacrifice repre- 
 sented the ascending consecration of the wor- 
 shipper s spirit. 
 
 IV. That man required complete con- 
 formity to god's will, and restoration 
 to bis favowr. 
 
 The perpetual offering of sacrifices would 
 necessitate constant remembrance of the Di- 
 vine precepts ; the frequent coming to God 
 would keep alive a sense of His presence and 
 sovereignty. Thus the chief end of man would 
 be secured — " To glorify God, and enjoy Him 
 for ever." — F. W. B. 
 
 h2 
 
100 
 
 IIOMILETIC COMMENTARY ON 
 
 [chap. viii. 2. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER VII. 
 
 True worship. 
 
 " Deos placatos fietas efficiet et sanctitas." — 
 Cicero. 
 [Piety and sanctity will propitiate the gods.] 
 
 " Res sacros 11011 modo manibus allingi, se tie 
 cogitatione quidem violari fas /nil." — Cicero. 
 
 [Things sacred should not only not be 
 touched with hands, they should not be vio- 
 lated even in thought]. 
 
 "When once thy foot enters the Church, be 
 bare : 
 God is more there than thou ; for thou art 
 
 there 
 Only by His permission. Then beware, 
 And make thyself all reverence and fear." 
 — Geo. Herbert. 
 
 "In the temple every little ornament, even 
 of the mighty structure that crowned the cliffs 
 of Zion, was " holy " to the Lord. Not the great 
 courts and inner shrines and pillared halls 
 merely, but all. Not a carven pomegranate, 
 not a bell, silver or gold, but was "holy." 
 The table and its lamps, with ilowers of silver 
 light, tent and staves, fluttering curtains and 
 ascending incense, altar and sacrifice, breast- 
 plate and ephod, mitre and gem-clasped girdle, 
 wreathen chain and jewelled hangings — over 
 all was inscribed Holy, while within, in the in- 
 nermost shrine, where God manifested Him- 
 self above the mercy seat, was the holiest. 
 Thus the utter holiness of that God with whom 
 they had to do was by every detail impressed 
 upon the heart and conscience cf ancient Israel." 
 — Grosart. 
 
 Offerings to god. 
 
 " Just as a thing looks green which is looked 
 at through green glass, or red through a red 
 glass, so is everything most pleasing and 
 acceptable to God the Father which is 
 
 offered through His Only Begotten Son."— 
 F. IV. Faber. 
 
 Sacred pea<k. 
 
 "Peace is greater than all other treasures, 
 but no philosophy can bestow it: for how can 
 it cleanse from sin? Nor can any works: for 
 how are they able to justify? Descend into 
 whatever mine, shake whatever tree, knock at 
 whatever door in the world thou wilt, the poor 
 world cannot offer it thee. Peace is but one ; 
 One only has peace ; One only can give it : 
 know ye Him who says : " These things have I 
 spoken unto you that in Lie ye might have 
 peace" ? His name is " the Prince of Peace." 
 — Krummacher. 
 
 "As on the Sea of Galilee, 
 The Christ is whispering ' Peace.'"-- Whitiier. 
 
 " Happy the heart that keeps its twilight hour, 
 And, in the depths of heavenly peace reclined, 
 Loves to commune with thoughts of tender 
 
 power, 
 Thoughts that ascend, like angels beautiful, 
 A shining Jacob's ladder of the mind ! " 
 
 — t'aul H. Hay ne. 
 
 "Years ago a Christian friend had expe- 
 rienced a heavy and most unexpected loss, a loss 
 which to most men in his circumstances would 
 have been crushing. The moment the an- 
 nouncement of what had happened was made 
 to him his mind turned to the believer's all- 
 sufficient and never failing portion in God, and 
 the certainty of the unsearchable riches of 
 Christ ; and the calm of his spirit continued. 
 The next day was the Sabbath: and he was 
 seen in his place in the sanctuary, joining in 
 worship with the people of God as if nothing 
 of misfortune had overtaken him. It was a re- 
 gret to him that his means of doing good were 
 diminished, but his own peace of heart remained 
 unbroken." — Dr. Jas. Fleming. 
 
 CHAPTER VIII. 
 
 %\t |!iicstl)00b Initiate anir Cans ttrat eft, 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Take Aaron and his sons and the garments, etc. All that was to be 
 now done by Moses had previously been specifically enjoined (Exod. xxviii , 
 xxix., xxx.). The office of the priesthood was now to be formally instituted, 
 that office being necessary to the maintenance and performance of the sacrificial 
 system ordained in the preceding chapters. Hitherto, Moses had fulfilled the 
 
chap. vin. 6— 13.] THE BOOK OF LEVITICUS. 101 
 
 priestly functious ; from this time he ceases such ministries. It is for him a 
 valediction, for Aaron an inauguration. Thus do sacred ministries become 
 transferred, familiar human forms pass away from the services by which God's 
 people have been aided and blessed ; but the work ceases not, for God never 
 fails His Church nor overlooks her needs; while for us in Christ, who has "an 
 unchangeable priesthood," and is Himself " the same yesterday, and to-day, and 
 for ever," an abiding provision is assured. "He ever liveth to make intercession 
 for us." 
 
 Vv. 6-9.— Washed them with water, etc. Washing is the first stage in the 
 process of priestly consecration. As cleansing from all unrighteousues is inevit- 
 able ere we can enter spiritual privilege. " Who shall ascend the hill of the 
 Lord, or who shall stand in His holy place 1 He that hath clean hands and a 
 pure heart " (Psa. xxiv. 3, 4). The priestly washing was by bathing, the whole 
 body being thus cleansed ; for entire purifying was required and was symbolised. 
 And "he that is bathed ... is clean every whit " (John xiii. 10). Only 
 they who have experienced thia "cleansing from all sin" can stand within 
 God's sanctuary ; but we have " boldness to enter into the holiest by the blood 
 of Jesus . . . having our hearts sprinkled from an evil conscience, and our 
 bodies washed with pure water " (Heb. x. 19-22). 
 
 Vv. 7, 8.— Put upon Mm the coat, and girded Mm, etc. The "coat 1 ' was a 
 close-fitting garment of white linen, covering the entire body ; this was bound 
 about the body with a linen "girdle," or sash, embroidered with figures, and 
 fringed at its ends ; over this was placed the " robe," called " the robe of the 
 ephod" (Exod. xxviii. 31-35), which was all blue, and was woven without seam ; 
 above the robe was the " ephod," which fell one part over the front, and another 
 part over the back of the shoulders ; this compound and ornate upper garment 
 was wrought of blue, purple, scarlet, and fine twined linen, interwoven with 
 threads of gold. The " curious girdle of the ephod " was of the same costly 
 material as the ephod itself, and fastened the ephod below. The " breastplate " 
 was a square pocket, suspended by gold chains from the onyx and gold epaulettes 
 on the shoulders ; around its four sides were set twelve precious stones, each 
 stone bearing the name of a tribe of Israel. Within this breast-pocket — open 
 on the upper side to receive them — were placed " the Urim and the Thummim" 
 the oracular stones by which the priest learned the mind of God on questions 
 of judgment. Then the head-dress or turban of linen, the " mitre," was placed 
 on his head, across which was tied " the golden plate, the holy crown" bearing the 
 awful inscription, " HOLINESS TO THE LORD." 
 
 This solemn robing suggested — 
 
 1. The installation of the high priest in his pontifical office, as the supreme 
 minister in the sanctuary, and as God's representative amid Israel. 
 
 2. His personal adornment with righteousness and sanctity, the qualities 
 which alone fitted man to dwell in near communion with the Lord. 
 
 3. The mediatorial glory and beauty of the coming Messiah, whose graces all 
 these symbolic adornments typified and prefigured. 
 
 Surely if Jehovah attached to such minute symbols so great significance and 
 importance, He must value the realities of which they were but signs : the 
 mediatorial graces of Jesus, with which God was "well pleased"; the sanctities of 
 a priestly character in us who, in the Gospel, have become "priests unto God"; 
 and the beauties of the perfect righteousness with which all believers in Christ are 
 adorned. 
 
 Vv. 10-13.— Anointed the tabernacle, etc., including the ark of the covenant, 
 the altar of incense, the candlestick, the table of shewbread, the veil, and sacred 
 utensils. Then the anointing oil was "seven times" sprinkled upon "the 
 altar and its vessels," and " the lauer and its foot" By their anointing they were 
 "sanctified" for sanctuary uses, and as svmbols of gracious truths to worshippers. 
 
102 HOM1LETIC COMMENTARY UN [chap. viii. 14 -36. 
 
 He poured the anointing oil upon Aaron's head : not sprinkled it, but in such 
 quantity as that it "ran down unto the beard, and went down to the skirts of 
 his garments " (Psa. cxxxiii. 2), suggesting the plenteous grace of the Holy 
 Spirit which covered over the entire manhood of God's consecrated priest, 
 " baptised with the Holy Ghost," " endued with power from on high," " receiv- 
 ing an unction from the Holy One." The Spirit was " given without measure : ' 
 to Christ, and we may also be richly anointed with His energy and grace. But 
 they who are so " anointed " are consecrated to a holy ministry, sealed for a 
 sacred life on earth. 
 
 Vv. 14-17. — The bullock for the sin offering. For the first time in all history, 
 as a new incident on earth, full of interest to all the hosts of heaven, instinct 
 with significance for all humanity, suggesting new conceptions of man's guilt 
 and Christ's atonement — the sin offering was now offered. Jehovah Himself 
 must have viewed with peculiar regard the first sin offering ever presented. Calvary 
 witnessed the last ever to be offered ! " There remaincth no more offering for 
 sin." The order of the sacrifices is noticeable : 
 
 1. The sin offering first : for substitution is the basis of the sinner's justfica- 
 tion with God. 
 
 2. Next the burnt offering (v. 18) : as declaring complete self-surrender of life, 
 in its highest qualities and complete devotion, unto God. 
 
 3. Then the ram of consecration (v. 22), which was the thank offering and the 
 peace offering : representing the grateful joy of those whom God honoured with 
 the privileges of priesthood, and as initiating a career of festal fellowship with 
 the Lord. 
 
 V. 23. — The tip of Aaron's right ear, etc. The "right" member conveys 
 the meaning of entirety, thoroughness, fulness, and strength. Every sense and 
 every member, all avenues of feeling, and all life's active powers, were to be 
 used for God. See here the standard of life's dedication for all Christians, who 
 owe to their Lord so great a debt of love as should constrain them to most 
 fervent and absolute devotion. 
 
 V. 30. — Anointing oil, and of the blood. The Spirit's grace mingles with 
 the Redeemer's virtue : both are imperative. Salvation must be sealed with 
 sanctification, and the good work of renewing is in no case complete where there 
 is not the blended application of both the " blood " and the " anointing oil." 
 
 Vv. 33-36. — Seven days shall he consecrate you. Within the sacred enclo- 
 sure they were to tarry during that period. Consecration must not be hurried. 
 Zeal to be engaged in Christian work may lead to rash and reckless haste; let 
 the young convert pause amid the Divine sanctities, and get his soul filled with 
 reverence, nourished into strength, enriched with grace, such as can only be 
 secured by "ivaiting on the Lord." Ardour is good, alacrity is often needed, 
 for opportunities summon us to activity; but the young life needs first the 
 sacred fostering, and a " quiet resting place," or ever it is equipped for the duties 
 of the Christiau priesthood. Moreover, God asks for Himself this consecration 
 interlude. Each day of the seven these priests were to " fill the hand" i.e., 
 were to repeat the same sacrifices. God must be served first, then man. Dwell 
 much and restfully " in the secret places of the Most High," give Him leisurely 
 your homage, wait on Him in meditation and prayer ; you will be more endowed 
 for gracious ministries to men by such solemn seclusion with the Lord. " Wait 
 on the Lord and He shall strengthen your heart ; tvait, I say, on the Lord." 
 
c:iai\ viii. 1—5.] THE BOOK OF LEVITICUS. 103 
 
 SECTIONAL HOMILIES. 
 Topic: Priests versus Priestism (Vv. 1-5). 
 
 So great have been the abuses of the priestly office, so enormous its pretensions, 
 o offensive its intrusions, that it requires an effort of thought in order to enter- 
 tain, in these times, pleasant and grateful ideas respecting "priests" and the 
 functions of priesthood. The modern assumptions of priestism are so painful an 
 outrage on Christianity as to start the intelligent mind into revulsion and move 
 the devout heart to grief. Yet — 
 
 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 nourtrayed. 
 
 4. Jn 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 respon- 
 sible spiritual functions of the priesthood. 
 
 1. They have no priestly calling, yet are as distinctly commissioned and 
 divinely consecrated to their ivork. 
 
 2. Their solemn trust places them in highest ministries and responsibilites 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 sards, who rest on such beguiling priest- 
 liness 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. [See Addenda, p. 114, Priestism.'] 
 
 (a) There is now no priest but Jesus Christ. 
 
104 HOMILETIC COMMENTARY ON [chap. viii. 1—13. 
 
 (b) His ministers falsify their trust if they thrust the shadow of a human 
 presence between the soul and Jesus. 
 
 (c) The Christian Church will rightly value the ministry as it elevates Christ's 
 offices before men. 
 
 (d) Every believer, though not called to the ministry of the Word, is entrusted 
 with priestly functions, as a pleader with men for God, a pleader with God for rneu. 
 
 Topic: The Calling of the Priests (Vv. 1-13). 
 
 Notable in this record is the exclusive agency of God in placing on His people 
 the blessings of redemption. It recounts the consecration of His priests, those 
 whom He was pleased to call into His sanctuary to know and serve Him : a 
 calling now granted to all the family of faith. Former chapters of Leviticus 
 have revealed the arrangements of God's mercy in providing the satisfaction due 
 to His own holy government, and in securing the pardon and acceptance of His 
 people. But pardon and acceptance are not the only blessings God has provided 
 through redemption. 
 
 I. The priestly calling. 
 
 To what does God summon and set them apart 1 
 
 1. Intimate access with Him ; coming into special nearness to His presence, 
 His altar, and His holy place. 
 
 2. Fullest knowledge of Him ; learning His secret will, enjoying freest com- 
 munion with Him. 
 
 3. Holy service for Him. " His servants shall serve Him." 
 
 II. A CALLING OF HIGHEST HAPPINESS and privilege. 
 
 1. The fact of His being what He is as God, perfect in all goodness and in all 
 blessing, must necessarily make admission into His service, joy ; and exclusion from 
 it, woe. [See Addenda, p. 114, Sanctity.] 
 
 2. What higher honour than to be employed in carrying out the designs of One 
 who is perfect in wisdom and love, and all powerful likewise, so as surely to 
 accomplish the contemplated end. 
 
 II. A CALLING HARMONIOUS WITH A CHRISTIAN'S SACRED INSTINCTS AND ENERGIES. 
 
 1. God's saints have energies, imperishable energies which, if unoccupied , must 
 cause them unceasing sorrow ; and how could they be fitly occupied except in His 
 service 1 
 
 2. But they are not to be unoccupied. He who gave those energies intends that 
 they shoidd be fully occupied, and that not in distance from Himself, but in His own 
 near presence. 
 
 IV. A CALLING INTO A WONDROUS LIFE. 
 
 Israel was now in the midst of a waste and howling wilderness ; and God might 
 have assigned to their priests that they should serve and commune with Him 
 amid those wild and ungenial scenes. 
 
 1. But they were called to enter beneath the shelter of the tabernacle of God. Its 
 golden boards enclosed them, its mystic curtains covered them. They were shut 
 in with God, encompassed within the sacred and hallowing seclusion. 
 
 2. Amid what solemn experiences they daily dwelt ! There they found incense 
 ascending for them, and shrouding them with its fragrance ; light shining for 
 them and encompassing them with its brightness ; and bread prepared for them 
 as food, even on the table of God. There, in the presence of God's own goodness, 
 they learned His lessons, and when they went back into the wilderness, they 
 never again entered it as their home, but as those whose dwelling ptlace ivas with 
 God in the peace of redemption. They might go in or they might go out ; but 
 still they were His priests always. [Cornp. B. W. Newton's Thoughts on 
 Leviticus.] 
 
chap. vm. 1, 2.] THE BOOK OF LEVITICUS. 105 
 
 Topic: The Ministry of the Priesthood (Vv. 1, 2). 
 
 T. Definition of the priesthood. A priest is one who mediates between God 
 and man. He presents the gifts and sacrifices which the worshipper may nor, 
 or does not, or dare not offer in person ; and brings back from God the assurance 
 of acceptance and favour. 
 
 II. Development of the priestly office. Among the Hebrews, as among 
 kindred nations, priestly functions were discharged by the head of each family 
 till the institution of the covenant at Sinai. This, by consecrating one family 
 as priests for the nation, and requiring all sacrifices to be presented in front of 
 the tabernacle of meeting, put an end to the ancient practice. 
 
 The transition from the family priesthood to the Levitical — the national priest- 
 hood was indicated when Moses was entrusted to conduct the sacrifices of Israel, 
 as the mediator of the covenant ; and the closing of the old regime was marked 
 by his choosing young men as his assistants in the offering of national sacrifices. 
 As the mediator of the covenant, divinely authorised to communicate God's 
 messages to the people, and the people's messages to God, Moses would be the 
 first person thought of for the priesthood. But his hands being already suffi- 
 ciently occupied, the office was conferred on his brother, as the person nearest 
 to him in consanguinity and harmony of feeling. 
 
 III. The unifving value of a national priesthood. It would help to 
 consolidate the families which had before worshipped at different altars. The 
 union of all Hebrews, of whatever parentage, in the worship of the tabernacle, 
 was an important element of national life. The families were henceforth, at 
 least so far as concerns the rites of religion, united together as a nation ; and the 
 family of Aaron were, by the appointment of Jehovah, mediators between the 
 nation and Himself. 
 
 IV. Selection of the aaronic family. The nation being constituted espe- 
 cially Jehovah's, by virtue of their election as His covenant people, the family of 
 Aaron were elected to a corresponding eminence above their kindred; not only 
 belonging to Jehovah as all Hebrews did, but being in a peculiar sense His for 
 the service of mediation. As the entire nation was holy, or separate from other 
 nations, so this family was called to be holy, for the office and ministrations of 
 the priesthood. As this separation of the Hebrews from the re3t of mankind 
 did not begin with any act of their own, but they were chosen by the Lord to 
 be His ; so Aaron and his sons did not take the prerogatives of the priesthood 
 spontaneously, but were called to the office by the election of Jehovah Himself. 
 
 V. Beneficence of the priestly office. The people were not qualified to 
 draw near to God in person ; and though, by virtue of their election, they were 
 entitled to dwell in His habitation, their consciousness of sin made them afraid 
 of Him ; therefore, in condescension to their inability to understand the great- 
 ness of His love, He provided a class of persons who, as representatives of His 
 elect, might in their stead enter the tabernacle. To draw near to God, to be a 
 priest, are equivalent expressions. Aaron drew near in behalf of those who were 
 elected to have spiritual communion with God, but were not yet delivered from 
 the bondage of fear; and his admission within the habitation signified that they 
 were entitled to a corresponding access in spirit, that they were called " a king- 
 dom of priests " for the reason that they might thus draw near God in spiritual 
 fellowship. By his office he was qualified to do outwardly and symbolically what 
 all might do in spirit and in truth. 
 
 VI. Expiatory ministry of the priesthood. Before Aaron could enter the 
 holy habitation in behalf of the people, he must officiate at the altar of sacrifice, 
 and expiate sin ; for his constituents were sinful, and the representation of their 
 
106 HOM1LETIC COMMENTARY ON [chap. vill. 6—30. 
 
 approach to God as members of His household must be preceded by signs that 
 their sin was taken away ; otherwise it might be inferred that Jehovah was 
 indifferent whether His people were holy or unholy. The Hebrew priesthood 
 therefore symbolised in general the expiation of sin, and the admission to filial 
 intercourse with God effected thereby. [Comp. Atwater, Sacred Tabernacle]. 
 
 Topic : Qualifications and Ministries op God's Priests (Vv. 6-30). 
 
 All now done to the tabernacle priests symbolises the experiences of the sanc- 
 tified soul. 
 
 I. Consecration wholly the work op another. 
 
 Moses, acting for and representing God, did everything needful to complete 
 their consecration ; whilst they, the subjects of consecration, stood as passive 
 recipients of blessings which were placed upon them by another's hand. Moses 
 washed them, clothed them, anointed them, slew the appointed sacrifices, 
 sprinkled the blood, etc. He ceased not from his ministrations until he left 
 them at the door of the tabernacle fully consecrated as the priests of God. 
 
 A lesson this to those who desire to be established in grace. We have not 
 properly learned the typical lesson if we trust to either our power of appreciation, 
 or the applicatory power of faith. The garments brought to us and placed upon 
 us by God become the spring of joy, steadfast and abiding, only as we realise 
 that our possession of them rests not in powers connected with the creature, but 
 in God alone. 
 
 II. Perfect cleanness the initial requirement. 
 
 Their cleansing was received as a gift from God. They washed not themselves, 
 the hand of another did it. Even as Jesus says to His disciples, " If I wash thee 
 not, thou hast no part with Me " (Jno. xiii. 8). 
 
 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 : 
 
 (a) Heavenliness of character (typified by the blue). 
 (6) Purity (typified by the ivhite linen). 
 
 (c) Official dignity (typified by the scarlet and purple). 
 
 (d) 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." 
 
 (a) A " crown" is the symbol of kingship ; it declares the royalty of conse- 
 
 crated soids, "kings unto God." 
 
 (b) 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 main- 
 tained. 
 
chap. viii. 6—30.] THE BOOK OF LEVITICUS. 107 
 
 3. Entering into God's presence with that inscription was evidence that God 
 acknowledged the fact of His holiness being maintained. It was so with tin; temple 
 priests; so with our glorious High Priest; is so with every soul who fulfils on earth 
 the ministry of Christian devotion. 
 
 V. The badge of mediatorship. 
 
 1. From the high priest's shoulders (the place of endurance and strength), sus- 
 nded by chains of gold (symbol of Divine sustaining poiver), hung the " breast- 
 ate." And that badge of his office, to intercede for others, lay upon his heart. 
 
 2. It bore upon it the names of those for ivhom he ivas appointed to minister, and 
 whose high priest he was. Every one who had a place within that cluster of 
 names had a claim on his ministry and mediatorship. 
 
 3. Besides being suspended from the shoulders, the place of strength, it was 
 firmly bound to the pontifical ephod, the distinguishing garment of the media- 
 torial office of high priest. 
 
 The most glorious function of the high priest was the bearing others' na?nes, 
 not his own ; and mediating for others, not for himself, before the Lord. It is 
 certainly the crowning glory of the Lord Jesus. And the Christian soul has a 
 priestly mission, supreme above all others, to " look not every man on his own 
 things but the things of others "; to bring others before the Lord in prayer, and 
 to win souls into blessed reconciliation with God by his gracious interventions and 
 Christly ministries. 
 
 VI. Spiritual anointing. 
 
 That "holy oil" is the "unction from the Holy One." (1) The plenitude 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 grati- 
 tude and gladness: as those who reach towards the self-devotion of Jesus — " I de- 
 light to do Thy will ; yea, Thy law is within my heart." 
 
 In every sacrifice the merits of Christ and His atonement are primarily set 
 forth : but there is a subsidiary relevancy to the self-denials of a Christian career, 
 
 VIII. Applied sacrificial grace. 
 
 " Moses touk the blood of it, and put it upon the tip of Aaron's ear," etc. 
 
 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. 
 
 This was their first act of personal presentation within God's sanctuary of 
 consecrated sacrifices. Moses took offerings and "put all upon Aaron's hands, 
 and upon his sons' hands, and waved them for a wave offering before the Lord,' 
 etc. 
 
108 HOMILETIC COMMENTARY ON [chap. viii. 1-5. 
 
 The sacrifices which thus filled their hands were those which signified : 
 
 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. Beivri sjirinkled by the blood which first had been sprinkled and accepted 
 upon the altar, conveyed the fact that God received their consecration : that them- 
 selves, their office, and all its various functions were placed under the sanction 
 and the acceptableness of the blood. 
 
 2. The sprinkling of the holt/ anointing oil symbolically connected the Holy 
 Spirit's grace with those offices into which God was, and is pleased to call His 
 people. Without this, by whatever dignity or beauty they might be clothed, 
 they would remain inefficient and powerless to minister aright before the Lord. 
 But He who calls into holy office bestows the needed grace and power. 
 
 3. Their feeding vpon the sacrifice signified the communication of strength, for 
 we are nourished by food ; and suggested the fellowship now established between 
 them and God. They fed on part of that on which the holy fire of the altar had 
 fed. There was communion, therefore, with God in the sacrifice. 
 
 Thus consecrated, they were to abide within the tabernacle, and "keep the 
 charge " of Jehovah. And "blessed is the man whom Thou choosest, and causeth 
 to approach unto Thee." [See Addenda, p. 114, Sanctity.] 
 
 Topic: Consecration of the Priests. — A.: Tiie Publicity of the 
 Ceroiony (Vv. 1-5). 
 
 Among the Hebrews, previous to the promulgation of the law from Sinai, the 
 priesthood was not confined to particular individuals; though, as a rule, the 
 head of the family discharged duties at the altar of the household associated 
 with divine worship. The Levitical priesthood corresponds, in many of its features, 
 with most of the religions of antiquity, in their sacerdotal institutions. In them, 
 we read of priests, altars, and sacrifices; supposed to be mediums of communi- 
 cation between the worshippers and worshipped, and the means of propitiation. 
 
 The institution of the priesthood followed the request of the people that 
 Jehovah would not speak to them except through some mediator. The priests 
 became servants of the Lord, and of the people for His sake. The consecration 
 services, by which Aaron and his sons were inducted to their offices, were calcu- 
 lated to humble as well as exalt them. They were to be free from personal 
 blemish, sanctified from all ceremonial defilement, and were to exercise self-denial 
 by abstaining from wine during the performance of their duties. In this chapter 
 we have the performance of ceremonies directed in Exodus xxix., and they were 
 not repeated subsequently, except in the succession of the high priest. The 
 ceremony was public — 
 
 I. To confirm its great importance. Among a people so prone to be re- 
 bellious and jealous, it was necessary that conclusive evidence should be fur- 
 nished to leave no room for the shadow of a reasonable doubt respecting the 
 persons selected for so distinguished a position. The purposes for which the 
 priesthood was instituted were the most solemn and important ; upon the right- 
 ful discharge of the duties the most momentous issues hung. Aaron and his 
 sons were to stand in the breach which sin had made between man and God, and 
 be dispensers of life and death. 
 
CHAP. viii. G— 17.] THE BOOK OF LEVITICUS. 109 
 
 II. To confirm its divinb appointment. Had they been consecrated in a 
 private way, suspicions that the offices had been assumed from personal ambi- 
 tion, or for selfish ends, might have been suggested ; but the ceremony being 
 performed in the presence of the whole congregation, " at the door of the 
 tabernacle," the open approval of Jehovah was proclaimed. The congregation 
 would thus be deeply impressed with the sacredness of the priesthood, as selected 
 and anointed of the Lord. 
 
 III. To confirm its general acceptance. The people had asked for the 
 intervention of a priest, their request had been granted, and they were now 
 required to show at a public ceremony that they approved and accepted what was 
 done. At the door of the tabernacle they would recognise the divine appoint- 
 ment, and unitedly engage to accord with the arrangements made. They were 
 the subjects of, and witnesses to, the covenant made with Moses and Aaron ; and 
 pledged themselves ready to render implicit obedience. 
 
 Read in the light of the New Testament, these considerations may be applied 
 to the public consecration of our blessed Lord, when baptised in the Jordan by 
 John. Heaven opened, the divine voice, the descent of the Spirit in the presence 
 of many witnesses, indicated the great importance of the mission He was 
 beginning ; showed that He was beloved of God, and possessed His unqualified 
 approval. Such facts place upon all to whom the tidings come binding obliga- 
 tions to accept the Messiah as the Atoning Priest of the world, for all men, for 
 all time. — F. W. Brown. 
 
 B. : The Solemnity of the Ceremony (Vv. 6-17). 
 
 Commanded to draw near to Jehovah at the door of the tabernacle, and to 
 observe the ceremony under direct Divine superintendence, the Israelites would 
 be at once impressed with a sense of deep solemnity in the service ; they would 
 feel tbey were standing on holy ground. The solemnity seen — 
 
 I. By the preparatory ablutions enjoined. Appointed to come nigh to a 
 God spotlessly pure and holy, Aaron and his sons must adopt means fitting to 
 suggest the need of inward holiness and official blamelessness. 
 
 II. By the sacerdotal vestments required. Garments so beautiful and 
 elaborate, rendering the priests (especially the High Priest) imposing in their 
 appearance, would not only adorn the person, but convey the idea that Jehovah's 
 worship required the presentation of things pure and excellent. The priests' 
 attire was chosen by the Lord, and each part suggested some solemn lesson. 
 The mind is impressed through the eye, the spirit may be made devout through 
 the senses. 
 
 III. By the appropriate sacrifices offered. Their " sin " " burnt " and 
 " peace " offerings symbolised death to sin, fulness of consecration, acceptance roith 
 God. Every act in connection with sacrifices was calculated to prepare the 
 priests for their holy work, to beget reverence in the people towards them. 
 
 IV. Br the general anointing observed. The tabernacle, as well as 
 the priests, was anointed with oil. Israel was to entertain reverence for the 
 place where the priests would officiate, where oblations would be presented ; 
 everything associated with divine worship was to be regarded as peculiarly 
 sacred. 
 
 When, " in the fulness of time," Christ came, He was pointed out as " the 
 Lamb of God," denoting the solemn sacrificial character of His work, as well as 
 the exemplary character of His life. Through Him we have access into the 
 holiest of all by a new and living way. — F. W. B. 
 
110 UOMILET1C COMMENTARY ON [chap. viii. 17- 
 
 G. : The Completeness of the Ceremony (Vv. 17-36). 
 
 In the consecration observances every place where the priests would officiate, 
 and every faculty of the priest, was impressively dedicated. The head, the seat 
 of intelligence ; the shoulders, the repository of strength ; the breast, the home of 
 love; all were clothed appropriately to indicate purity, energy, excellence. Beauty 
 in appearance, efficiency in service, comfort for the worshippers, benedictions for 
 the whole congregation, all were arranged for, and guaranteed. As the hands of 
 the priests were lifted towards heaven, and waved to and fro, they were reminded 
 that their ministry would reach to heaven ; and at the same time bless the 
 children of men. The completeness of the ceremony is seen in that — 
 
 I. There was no margin left for human invention. 
 
 Every thing was done fully and exactly as Jehovah commanded ; the pattern 
 of the tabernacle was given to Moses on the mount, and every minute arrange- 
 ment in the series of sacrifices, and consecration of the priests, finally fixed. 
 Had the people been left to add, or subtract, there would have been room for 
 manifold innovations and absurdities. 
 
 II. There would be no after need for divine revision. 
 
 Jehovah never makes mistakes ; what He does stands fast, His plans are per- 
 fect, His purposes immutable. The priesthood met the moral needs of the 
 Hebrews ; was perfectly adapted to requirements of the age. When the pro- 
 phetical age dawned, and clearer light shone upon divine revelation, the things 
 instituted in connection with the tabernacle service developed into more spirit- 
 ual significance ; what they taught remained unimpaired. These thinga con- 
 tinued till they were lost in the substance of which they were only shadows. 
 Christ embraced all the divine teaching, and embodied all the excellencies to 
 be found in Moses and the law. Christianity is not so much a new, as a per- 
 fected religion, as the first verse of the Epistle to the Hebrews teaches. The 
 whole of revelation, from first to last, is a development; every stage complete 
 in itself, each growing out of its predecessor, and merging into something better. 
 The completion of redemption will be when we are made kings and priests unto 
 God, and reign with Christ for ever and ever. — F. W. B. 
 
 D.: The Significance of the Ceremony (Vv. 17-36). 
 
 The institution of sacrificial worship, through an ordained priesthood, would 
 deepen in the hearts of the Hebrews impressions of Divine truth already there 
 as the outcome of the patriarchal teaching. They were now very clearly taught — 
 
 I. That there can be no acceptable service rendered to God ivithout 'purity in the 
 worshipper. 
 
 II. That the imperfection of purity in the worshipper demands an atonement in 
 the sight of God to make up J or that defect. 
 
 III. That the distance between God and mani, produced by sin, can be removed 
 only by a divinely -appointed mediator. 
 
 The priests were the channels, not the sources, of blessing to the people ; they 
 had no power of their own to dispense pardon, nor could they exempt from 
 blame, or furnish indulgences. They existed for the people, not the people for 
 them. They wielded deputed and responsible power. Medieval priestly assump- 
 tion, papal arrogance, find no sanction in these Levitical rites. 
 
 The Epistle to the Hebrews teaches that in the Gospel dispensation we, as 
 priests to God, are, (a) cleansed by the washing of regeneration ; (b) clothed ivilh 
 
CHAP. VIII. 2, 3.] 
 
 THE BOOK OF LEVITICUS. 
 
 Ill 
 
 the garments of Christ's righteousness ; (c) ojftr sacrifices of praise and prayer ; (d) 
 surrender ourselves wholly to the Lord ; (e) receive the unction of the Holy One. 
 
 To seek position and succession in such a spiritual priesthood is the duty and 
 privilege of all.— F. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER VIII. 
 
 V. 2. — Theme: God's elected priests. 
 
 i. " It is not only historically true that 
 Aaron and his descendants were priests Br 
 the election of JEHOVAH declared through 
 Moses, the mediator of the covenant, and con- 
 firmed by the sign of the almond rod, but 
 such a calling of God is essential to the idea of 
 the office ; for a priest is one who comes near 
 to God, dwells with Him in His home as a 
 companion in behalf of others, because more 
 acceptable than they. The priest is preferred 
 before those he represents ; therefore no man 
 may take this honour to himself, or be ex- 
 alted to it by his fellows. 'Blessed is the man 
 whom Thou chooseth, and causest to approach 
 unto Thee, that he may dwell in Thy courts ; 
 we shall be satisfied with the goodness of 
 Thy house, even of Thy holy temple' (Psa. 
 lxv. 4). Only those thus chosen by God were 
 priests. 
 
 ii. " This divine election of the family of 
 Aaron out of Israel signifies that those who 
 had been admitted to filial fellowship with 
 the Holy One of Israel were called thereto by 
 the sovereign choice of god. As Jehovah 
 chose the family of Aaron out of the tribe of 
 Levi, the Levites out of the twelve tribes of 
 Israel, and the Hebrews out of all the nations, 
 so has He chosen His spiritual seed out of 
 every kindred, and tongue, and people, and 
 nation. Without such election they would 
 have remained, like the rest of mankind, 
 strangers to the covenant, instead of be- 
 coming ' a holy priesthood to offer up spirit- 
 ual sacrifices.' The New Testament writers 
 make this Divine election very prominent, 
 declaring that those who, by receiving Christ 
 became sons of God, were ' born not of 
 the will of man, but of God' (Jno. i. 13), 
 were ' called to be saints ' (Rom. i. 17), 
 were ' chosen before the foundation of the 
 world that they should be holy ' (Eph. i. 
 4), were 'predestinated to the adoption 
 of children ' (Eph. i. 5), were ' elect unto 
 obedience and sprinkling of the blood of Jesus 
 Christ ' (1 Pet. i. 2). 
 
 iii. " The priesthood were elected to holi- 
 ness. The whole people, as a kingdom of 
 priests, were to be a holy nation ; but the family 
 of Aaron were chosen to a still higher cere- 
 monial purity than was required of their 
 brethren. When Korah and his companions 
 claimed the right to officiate as priests, they 
 did so on the ground that all the congregation 
 were holy; and the reply of the mutineers 
 was, ' To-morrow Jehovah will show who are 
 His, and who is holy ; and will cause him to 
 come near unto Him ; even him whom He hath 
 chosen will He cause to come near unto him ' 
 
 (Numb. xvi. 5). The budding of Aaron's rod 
 decided the question between him and those 
 who claimed the office on the grouud that all 
 were holy. It was a sign that Aaron was 
 elected to a superiority of holiness among 
 the Hebrews, as the nation was to a similar 
 eminence among the nations of the earth. 
 
 " The election of the Hebrews to be a holy 
 nation set forth before the eyes of men the 
 truth that Jehovah is holy, and that the true 
 Israel who in spirit and in truth have access 
 to Him must be holy ; the calling of the priests 
 to a greater strictness of life than was required 
 of the common people, and the requirements 
 of a still higher degree of holiness in the head 
 of the sacerdotal order, were concurrent and 
 cumulative testimonies to the same truth. 
 — At water, Sacred Tabernacle. 
 
 V. 3. — Theme: An elect people. "And 
 gather them," etc. 
 
 Tho circumstances amid which Divine di- 
 rections were given to the people, as well as 
 the directions themselves, were calculated to 
 impress the fact upon all Israel that they 
 were an elect nation, brought out from Egypt 
 to inaugurate a new era for the world. Every 
 other nation was sunken in idolatry, and Israel 
 had proneness to it, as evinced in the worship 
 of the calf at the foot of the Mount. All 
 idolatry debases and degrades ; has never 
 been known to develop into civilisation, much 
 less into pure and unde filed religion. Man 
 could not develop from his innate wisdom or 
 inner consciousness such ideas of God, holi- 
 ness, duty and worship, as those which were 
 promulgated and established around Sinai. 
 The institution and consecration of the priest- 
 hood taught that God is holy, and that " holi- 
 ness becometh His house for ever." Man, 
 without supernatural aid, has always trans- 
 ferred and allixed his own sinful passions to 
 priests and gods ; and, has sought to become 
 like them, to avoid their anger, and secure 
 their benediction. In Israel, Jehovah showed 
 who He was ; and how His favour might be 
 secured. Consider: 
 
 I. The congregation assembled. All the 
 people were to meet, they had been prepared 
 for united service. In Egypt they had be- 
 come bound together by strong and tender 
 ties — they had no prejudices or predilections 
 in respect to government, were ready to take 
 directions from their Divine king. Had Je- 
 hovah revealed Himself equally, and at once, 
 to all men, revelation would have seemed the 
 spontaneous and simultaneous growth of hu- 
 man inquiry ; and the plan by which God 
 governs our race would have been thwarted. 
 
112 
 
 I10MILET1C COMMENTARY ON 
 
 [CHAP. VIII. 8, 9. 
 
 Israel was chosen to high honour, but onerous 
 duties were associated with their privileges; 
 they were called to self-denying service, and 
 to the attainment of holiness, requiring con- 
 stant self-mortification. The priesthood would 
 convey knowledge of God through the medium 
 of the senses ; thus, the revelation in the wil- 
 derness wa3 adapted to the infancy of the 
 Jewish Church. 
 
 II. The place of assembly. " The door of 
 the tabernacle." Everything done in order 
 to beget devoutness and solemnity. There 
 was no image of Jehovah before "which the 
 people would bow ; but they were to remem- 
 ber that God had taken up His abode among 
 them, and revealed His will from the taber- 
 nacle. What a contrast the place would be 
 to the heathen temples in Egypt, with which 
 Israel had been familiar. They were places 
 where revolting abominations were practised ; 
 here, all would impress the mind with purity. 
 The priests who were to officiate in the holy 
 place must be sanctified, to denote how spot- 
 lessly pure the God of Israel was. The 
 gathering of the congregation at the door of 
 the tabernacle, and the consecration of the 
 priesthood would meet the great wants of 
 man's moral nature. He has something in 
 him that compels him to recognise and wor- 
 ship a superior Being ; he becomes like the 
 Being he worships ; he seeks to commune 
 with and receive communications from, the 
 Being he worships; he desires a mediator be- 
 tween him and his God. 
 
 All the light and purity that gathered 
 around the Levitical priesthood was symbolic 
 of the purity of character required in those who 
 draw near to God ; and typical of the perfect 
 purity of Him who was "holy, harmless, un- 
 defiled, and separate from sinners." — F. IV. B. 
 
 V. 8. — Theme : Israel's glory. 
 
 " And he put the breastplate," etc. 
 
 To outward seeming at this time the people, 
 in themselves and their circumstances, did not 
 present a very dignified appearance. With 
 no visible means of subsistence, a horde of 
 emancipated slaves, and before them as their 
 new arena for enterprise a waste, howling 
 wilderness. Yet they were the Lord's free- 
 men; He was their Deliverer and King. 
 Through and with their priests, consecrated 
 in their presence, they would draw very near 
 to God. They had not been permitted to en- 
 grave their names upon tablets of fame in the 
 land of bondage, but now their names are en- 
 graved upon the breastplate of the high 
 priest, and presented before the Lord. This 
 denoted — ■ 
 
 I. That they would be ever remembered 
 
 IN THE DIVINE PRESENCE. 
 
 Their names uncovered ; plainly imme- 
 diately seen. 
 
 II. That they had a place near the 
 
 HEART OF THEIR REPRESENTATIVE. 
 
 Not behind his back, or beneath his feet, 
 but on his breast. 
 
 III. That thet were regarded as very 
 
 PRECIOUS BY THE LORD. 
 
 Their names not written in the sands of 
 the desert, which would be soon obliterated, 
 nor on raw and rough material, but on precious 
 stones. The Lord esteems those as His 
 '■''jewels" who become His people. 
 
 IV. That they might receive light and 
 
 DIRECTION IN ALL THEIR JOURNEYINGS. 
 
 The TJrim and Thummim in the breastplate 
 would, in some way unknown to us, indicate 
 the Divine will to priests and people. The 
 precious stones of the breastplate may sug- 
 gest the paradise lost by the fall, where there 
 were gold and precious stones ; and paradise 
 regained by the redemption of Christ, where 
 precious stones abound. Our great High 
 Priest carries us, not only on His breast, but 
 in His heart. He remembers, represents us, 
 pleads for us. Through His righteousness 
 we may hereafter be admitted into the holiest 
 of 2.W.-F. W. B. 
 
 V. 9. — Theme: The holy crown. 
 
 " Upon his forefront did he put the golden 
 plate, the holy crown ; as the Lord commanded 
 Mosea." 
 
 Man is the only creature whose forehead 
 fronts the temple of the sky. Fitting that 
 the head of High Priest, "the human face 
 divine," should be crowned with gold when 
 approaching the King of kings, and repre- 
 senting Him among the people. The gold band 
 upon the mitre shone like a diadem, caught 
 and reflected the glory of heaven. On it in 
 letters patent to all : " Holiness to the Lord." 
 Gold denotes prcciousness and incorruptibility. 
 Such ever are the nature and character oi 
 Jehovah. The holy crown upon the head of 
 the High Priest implied — 
 
 I. That he had regal duties to discharge. 
 He was in the service of the King, immortal, 
 invisible, the only wise God. Nothing ho com- 
 manded to be performed could therefore be 
 mean or unimportant. 
 
 II. That nE had regal power to exer- 
 cise. Weak, like other men, in himself, he 
 was a plenipotentiary, full of power, because 
 of the authority by which He was commis- 
 sioned and sustained. Ambassadors in councils 
 and courts are powerful on account of the 
 Sovereign and Realm they represent: so here. 
 
 III. That he had regal dignity to sus- 
 tain. He, a kingly priest, would need to 
 magnify his office. He was under necessity 
 to keep the glory of the crown unsullied. The 
 people would look up to Aaron as their ex- 
 emplar, as well as mediator. Every thought, 
 word, deed to be " Holiness to the Lord." 
 
 Hero we hare a significant Type of Christ 
 our High Priest. He was anointed with the 
 oil of gladness above His fellows. He is King 
 and Priest. Our great Intercessor was seen 
 by John (Rev. xiv. 14,) '• having on His head 
 a golden crown." Holiness is the crown and 
 glory of the universe ; constitutes the nature 
 and blessedness of God ; is the ultimatum of 
 human redemption. Holiness and blessedness 
 are wedded together by indissoluble bonds. — 
 F. W. B. 
 
CHAP. < y iJ 'JL- 
 
 THE BOOK OF LEVITICUS. 
 
 113 
 
 V. 12. — Theme: Sanctification. "To 
 sanctify him." 
 
 Aaron was set apart to his grand work, not 
 only by lavations and lustrations, but by an- 
 nointings. This would show — 
 
 I. That iie was entirely dedicated to 
 GOd"s service. As the oil was poured pro- 
 fusely upon his head, it symbolised the fact 
 that so readily and cheerfully would he pour 
 out his life's best and brightest energies in 
 Jehovah's service. 
 
 II. That he was completely sanctified 
 in god's presence. 
 
 As the oil made the face of Aaron shine, 
 and he submitted to every preliminary in 
 connection with his entry upon his office, he 
 would have the inward witness, and give ocu- 
 lar proof, that the needed preparation was 
 complete. 
 
 Christ, as our great High Priest, " sanctified 
 Himself" not for His office simply, but for the 
 sake of His disciples ; and. His will is that 
 we should be " sanctified through the truth." 
 We all need the "unction of the Holy One," 
 sanctiScation by the grace of Christ, and the 
 influences of the Holy Ghost to fit us for sacred 
 service and communion with the Lord. — 
 F. IV. B. 
 
 V. 21. — Theme : Perfect sertice. "And 
 he washed the inwards," etc. 
 
 The minute and strict directions given 
 respecting the offerings presented at the con- 
 secration of the priests showed — 
 
 I. The need of inward purity. Man looks 
 only on the outward appearance; the Lord 
 looks upon the inward parts, and in the hidden 
 parts He would have us to know wisdom. 
 The inwards, as well as the legs of offering 
 were to be cleansed before beiDg presented. 
 
 II. The need of unreserved surrender. 
 The whole ram was to be offered. This same 
 truth fully taught in the holocaust. The new 
 dispensation demands that we present our 
 bodies living sacrifices holy and acceptable 
 unto God. Let us seek, then, to please the 
 Lord and to be accepted of Him. — F. IV. B. 
 
 V. 23. — Theme: Living sacrifices. 
 
 '• And he slew it ; and Moses took," etc. 
 
 Aaron and his sons laying their hands 
 upon the ram of consecration, identified them 
 with it ; denoted their unqualified surrender 
 to Jehovah. The blood of the victim being 
 put upon the priests' ears, hands, and feet, 
 must have been intended to teach important 
 lessons. The blood sprinkled upon the right 
 ear, suggests — 
 
 I. That the priests weks to atten- 
 tively LISTEN TO THE COMMANDS OF THE 
 
 lord. They were not to exercise their own 
 iogenuity in forming precepts, they were not 
 to listen to anything that would border on 
 collusion, or conspiracy. Ear-gate was ever 
 to be open and ready to receive the commu- 
 nications from heaven ; was to be kept sacred 
 to the Lord. The sprinkling of blood upon 
 the thumb of the right hand suggests — 
 
 II. That the priests were to readily 
 
 RECEIVE THE COMMANDS OF THE LORD. The 
 
 hand is an emblem of receptivity, as well as 
 energy; represents capacity and will. By it, 
 we distribute and receive. The hands of priests 
 would be busy in offering sacrifices, in waving 
 incense, in presenting prayer. They must be 
 therefore clean and consecrated, ever ready 
 to present gifts to God from the people, and 
 to convey blessings to them from God. The 
 sprinkling of blood upon the great toe of the 
 right foot suggests — 
 
 III. That the priests were to immedi- 
 ately OBEY THE COMMANDS OF THE LORD. 
 
 By our feet we move in the direction our 
 hearts prompt and lean. The feet of the 
 priests would stand in the holy place, it was 
 fitting they should be sanctified. 
 
 Our great High Priest gave the words to 
 His disciples that He received from His 
 Father ; His holy hands were ever busy doing 
 good; His "holy feet, trod the sacred fields 
 of Palestine for our advantage." Let us seek 
 that all our powers may be sanctified by and 
 consecrated to the Lord.— F. IV. B. 
 
 V. 27. — Theme: Hearty service. 
 
 "And he put all upon Aaron's hands," etc. 
 
 Moses had the honour of inducting Aaron 
 to his office, as well as robing him for it. 
 Placing the offering upon the hands of Aaron 
 and his sons — 
 
 I. Clearly indicated their work. Gave 
 them practical knowledge of the duties to be 
 prepared. 
 
 II. Fully dedicated them to their work. 
 Not only were they sanctified and attired in 
 sacerdotal vestments, but really began their 
 work. 
 
 Waving the offering in their hands, showed — 
 
 I. The subordinacy of the priesthood. 
 They were only servants, with hands full of 
 obligations ; they held gifts which already 
 belonged to Jehovah : of His own they would 
 offer at the altar. 
 
 II. The supremacy of the lord. Them- 
 selves, as well as the offering, belonged to 
 God ; they stood before the Lord acknow- 
 ledging His sovereign claims. 
 
 Let us do the work of the Lord with both 
 hands earnestly. Our work is {a) important 
 — requires both hands ; (J>) great — fills both 
 hands ; (c) urgent — prompts both hands. Thus 
 our Redeemer toiled for us, so let us labour 
 for Him.— F. W. B. 
 
 V. 33. — Theme: Seven days' consecration. 
 " Seven days shall he consecrate you." 
 The protracted period of consecration with- 
 in the tabernacle would suggest — 
 
 I. The deep dyed character of sin. 
 
 II. The immaculate purity of God. 
 
 III. 1 he need of patient preparation for 
 sacred work. 
 
 IV. 'The conditions of success in sacred 
 zvork.—F. W. B. 
 
 V. 36. — Theme: Exemplary obedience. 
 " So Aaron and his sons did all," etc. 
 Though many things coiamandsd to be 
 
 I 
 
114 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. VIII. 
 
 done seemed strange and unimportant, yet 
 '■'■all things" were done by Aaron and his 
 sons that the Lord directed. Indicating — 
 
 I. "Willingness for the services to which 
 they were called. Thus they enjoyed— 
 
 II. Guarantee of success in the work 
 to which they were called. 
 
 Fulfilling their part of the covenant, the 
 Lord would fulfil His part. Those who honour 
 the Lord He will honour. Through the priest- 
 hood priceless blessings would be vouchsafed 
 to Israel ; through our Great Prophet, Priest, 
 and King, innumerable and inestimable bless- 
 ings came to the world. — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER VIII. 
 
 Priestism. 
 
 " Go forth and preach impostures to the 
 world, 
 But give them truth to build upon." 
 
 — Dante. 
 
 ■ The power to bind and loose to Truth is 
 
 given, 
 The mouth that speaks it is the mouth of 
 
 Heaven ; 
 The power which in a sense belongs to none, 
 Thus understood, belongs to every one. 
 
 It owes its high prerogatives to none, 
 It shines/?;- all, as shines the blessed sun; 
 It shines in all who do not shut it out 
 By dungeon doors of unbelief and doubt. 
 To shine, it does not as/c—O, far from it— 
 For hierarchal privilege mid permit! 
 Rabbi and priest may be chained down to 
 
 lies, 
 And babes and sucklings winged to mount 
 
 the skies." 
 
 — Abraham Coles : The Evangel. 
 
 "Led so grossly by this meddling priest, 
 Dreading the curse that money may buy out." 
 — King John, III., i. 
 
 " Hateful to me, as are the gates of hell, 
 Is he who, hiding one thing in his heart, 
 Utters another." — Bryant's Homer s Iliad. 
 
 " what a godly outside falsehood hath !" 
 Merchant of Venice, I., 3. 
 
 u Priest, beware your beard ; 
 I mean to tug it,'and to cuff you soundly ; 
 Under my feet I stamp thy cardinal's hat ; 
 In spite of pomp, or dignities of Church, 
 Here by thy cheek I drag thee up and 
 down." — Henry VI., i., 3. 
 
 Sanctity. 
 
 " Holiness— as I then wrote down some of 
 my contemplations on it — appeared to me to 
 be of a sweet, calm, pleasant, charming, se- 
 rene nature, which brought an inexpressible 
 purity, brightness, peacefulness, ravishment 
 to the soul ; in other words, that it made the 
 soul like a field or garden of God, with all 
 
 manner of pleasant fruits and flowers, all de- 
 lightful and undisturbed, enjoying a sweet 
 calm and the gentle vivifying beams of the sun. 
 The soul of a true Christian — as I then wrote 
 my meditations — appeared like such a little 
 white flower as we see in the spring of the 
 year, low and humble on the ground, opening 
 its bosom to receive the pleasant beams of the 
 sun's glory ; rejoicing, as it were, in a calm 
 rapture, diffusing around a sweet fragrance, 
 standing peacefully and lovingly in the midst 
 of other flowers round about, all in like man- 
 ner opening their bosoms to drink in the light 
 of the sun." — Jonathan Edwards. 
 
 " A Christian should let us see his graces 
 walking abroad in his daily conversation ; 
 and, if such guests are in the house, they will 
 often look out of the window, and be publicly 
 •°oen abroad in all duties and holy actions.' 
 — Garner. 
 
 " When courtiers come down into the 
 country, the common home-bred people pos- 
 sibly think their habits strange; but they care 
 not for that. ' It is the fashion at Court.' 
 What need, then, have the godly to be so 
 tender-foreheaded, to be out of countenance 
 because the world looks on holiness as a 
 singularity? It is the only fashion in the 
 highest Court, yea, of the King of kings Him- 
 self." — Salter. 
 
 " Inward holiness and eternal glory are the 
 crown with which God dignifies His elect. 
 But they are not the cause of the election. A 
 king is not made a king by the royal robe he 
 wears and the crown that encircles his brow ; 
 but he therefore wears his robes and puts on 
 his crown because he is a king." — Salter. 
 
 " True ornaments to know a holy man." 
 — Richard III., iii., 7. 
 
 " Our holy lives must win a new world's 
 crown." — Richard II., v., 1. 
 
 " Holiness and happiness are always an in- 
 dissoluble connection ; yea, holiness is felicity 
 itself." — Alex. Macworter. 
 
 " He's honourable ; 
 And, doubling that, most holy." 
 
 — Cymbeline, III., i. 
 
chap. ix. 1—4.] THE BOOK OF LEVITICUS. 115 
 
 CHAPTER IX. 
 
 Jtoa:u:pral Ilttnistrics ni %,wcatu 
 
 SUGGESTIVE READINGS. 
 
 V. 1. — On the eighth day. It was the dawn of their Sabbath, and followed a 
 week of seclusion within the tabernacle, where they had daily presented their 
 consecration offerings. With what solemn eagerness they must have anticipated 
 this day : the day of their inauguration into their public ministry as God's priests 
 for Israel. Moreover, the day was to be distinguished by a sublime manifesta- 
 tion of " the glory of Jehovah " unto them and before the people. Such privileged 
 days enter into all saintly careers, fervently desired, surpassingly blessed : when 
 the soul is led into hallowed spiritual experiences, and when "the Lord suddenly 
 comes to His temple." It intimates the truths that — 
 
 1. Preparation for sacred service ought to be made in seclusion with thorough- 
 ness and utmost solemnity. 
 
 2. Devout waiting for the Lord will in due season be sealed with glad realisa- 
 tions of Him. 
 
 3. Entrance upon any sacred project or pursuit should be stayed until God has 
 been sought in patient communion. 
 
 4. A ministry for God will only be acceptable and effective as the minister 
 is himself fully and spiritually in readiness for his " high calling." 
 
 That " life hid with God " is symbolic of the sacred separateness to which the 
 Christian is called, and summons us to like retirement from the world, that we 
 may become meet to render true service as " priests unto God." 
 
 V. 2. — Take thee a young calf. Was tbere in this a calling Aaron's sin to re- 
 membrance? Jesus, as He commissioned Peter to his apostolic ministry, called 
 his sin (of denying Him thrice) back to memory by His thrice repeated inquiry, 
 " Lovest thou Me 1 " And here Jehovah recalls the calf -idolatry at the base of 
 Sinai ; for on no other occasion was " a calf " appointed for a sin offering. But 
 surely, in now entering upon his high-priesthood, that great occasion of sin should 
 be in his mind to humble his soul in the hour of his exaltation, and teach him 
 how wholly unmerited was the sacred honour into which Jehovah now admitted 
 him. It is well that we, in hours of exalted privilege, "look to the hole from 
 which we were digged," and have our sins in mind, " lest we be exalted above 
 measure." Paul needed a like restraint. Human nature is apt to become self- 
 satisfied and arrogant ; the remedy is to see our frailty in the light of past follies. 
 
 V. 4. — To-day the Lord will appear unto you. When an appointment is made 
 to an exalted office in the State, it is accompanied by presentation in person to 
 the Sovereign of the realm. This was Aaron's introduction, in his high official 
 status, to the very presence of Jehovah, whose priest he was henceforth to be, 
 and in whose Regal presence he was henceforth to minister. The Shekinah, 
 which had dwelt in the secresy of the holy place, would that day " shine forth " 
 in brightness. God's elect servants should behold His glory. It would teach 
 them to serve with awe, and impress on them the grandeur of their office ; thus 
 fostering reverence and circumspection in their ministry. When the like inci- 
 dent occurred to Isaiah, his spirit was utterly overwhelmed (Isa. vi. 5) ; and even 
 John the beloved fell as one dead at the feet of the glorified Jesus (Rev. i. 17). 
 Blessed are they who have had Paul's glad yet gentler experience : " It pleased 
 God to reveal His Son in me " (Gal. i. 16). It was then he was designated tc 
 his apostolic work ; and such a vision calls us also to a sacred life and service. 
 
 i2 
 
116 I10MILETIC COMMENTARY ON [ohap. ix. 7— 24. 
 
 V. 7. — Go unto the altar . . . make atonement for thyself. Installed 
 though Aaron was as high priest, he yet waited the command to act ; and Moses 
 stood to hirn as God. Hence the words, " No man taketh this honour unto him- 
 self, but he that is called of God, as was Aaron " (Heb. v. 4, 5). Yet it is well 
 that we heed God's will in the call addressed to us from the demands and oppor- 
 tunities around us. " Go unto the altar" : for them is frequent occasion that 
 we approach the altar in service for man and sacrifice to God. 
 
 Atonement for thyself, and for the people. The " people " were con- 
 cerned in Aaron's sin of idolatry : " They made the calf which Aaron made " 
 (Exod. xxxii. 25) ; hence there was to be an inclusive sacrificial offering for both 
 Aaron and the people. But " such an High Priest became us who is holy, harm- 
 less, undefined, separate from sinners . . . who needeth not to offer up sacrifice 
 first for His own sins" (Heb. vii. 26, 27). 
 
 V. 15.— The people's offering. This consisted of the sin offering, burnt 
 offering, meat offering, and peace offering. It was Aaron's first mediatorial ser- 
 vice, standing between God and the people, and propitiating on their behalf. 
 From that hour there never has ceased to be an intercessory priest ; nor shall the 
 priesthood fail henceforth ; for " the word of the oath has cousecrated Christ for 
 evermore " (Heb. vii. 28). How consolatory and assuring the truth, that within 
 " the holy place made without hands " our Lord unceasingly presents the merits 
 of His mighty sacrifice, aud intercedes for all who come to God by Him. None 
 need fear neglect, since Jesus assumes the gracious ministry of mediation ; it is 
 the office to which He devotes Himself now in heaven : " He ever liveth to make 
 intercession for us." And as His sacrificial death on the cross was not for Him- 
 self, but for mankind, He still presents "the people's offering." But He 
 " needeth not daily " to renew the sacrifice. Aaron's duty was to maintain with 
 undeviating regularity and recurrence the burnt sacrifice of the morning (verse 
 17) ; type of the enduring virtue of Jesus' atonement day unto day, till time 
 shall be no more. 
 
 V. 22. — Aaron lifted up his hand toward the people. Sacrifices completed, 
 Aaron now, with hands upraised, pronounced his first priestly blessing upon 
 Israel. The very words of the blessing were ordered by Jehovah : "Speak unto 
 Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, 
 saying unto them : 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 " (Numb. vi. 23-26). 
 
 So Jesus, His sacrifice finished, " lifted up His hands and blessed " His 
 Church ; and " it came to pass, while He blessed them, He was parted from them, 
 and carried up into heaven " (Luke xxiv. 50, 51) ; whence still and unceasingly that 
 unfinished act of blessing goes on, and its sacred gladness and peace come down 
 perpetually upon an adoring Church. 
 
 V. 23. — Moses and Aaron went into the tabernacle. The last entrance for 
 Moses, the first for Aaron; and it marked the moment for transmitting the 
 priestly duties from the younger to the elder brothei*. Surely they bowed the 
 knee together when within that " secret place of the tabernacle of the Most High," 
 and sought on each other's behalf the succour and grace of God for the onerous 
 responsibilities of their Divine service. Beautiful the thought of such hidden 
 prayer by two brothers, ere they " came out "to their high and holy ministries. 
 
 V. 24. — There came a fire out from before the Lord. Forth from the 
 effulgent " glory" cloud (verse 23) sprang living flames on to the altar, and the 
 smouldering sacrifice was quickly consumed by miraculous fire. This fire was 
 jealously maintained ; it went not out by day or night : it burned always as the 
 symbol of Jehovah's sanction upon the altar presentations, and His acceptance of 
 those who offered them. 
 
 When the people saw, they fell on their faces. " Blessed are they who have 
 
chap. ix. 1-4.] THE BOOK OF LEVITICUS. 117 
 
 not seen, and yet have believed " ; for still " the Lord is in His holy temple," 
 though the shekinah is not visible. " come, let us worship and bow down ; 
 let us kneel before the Lord our Maker : for He is our God " (Psa. xcv. 6, 7). 
 
 SECTIONAL HOMILIES. 
 Topic: Entering upon Priestly Work (Vv. 1, 2). 
 
 " On the eighth day Moses called Aaron and his sons, and said unto Aaron, 
 Take thee a young calf for a sin offering, and a ram for a burnt offering, and 
 offer them before the Lord." 
 
 A train of solemn rites preceded the priests' admission to their functions. The 
 entrance-path was long and holy. None might draw near uncalled, uncleansed — 
 without atonement made through blood, without the sprinklings of anointing 
 oil (chap. viii. G, 24, 30). 
 
 Through a whole week the victims died, and consecrating services went on. Dur- 
 ing those days the sacred tent enclosed the devoted band. They might not pass its 
 separating gate. The world was left. A barrier parted them from common life. 
 They dwelt, shut out from man, shut in with God. 
 
 I. There is a rightful path by which god's ministers reach their 
 
 SACRED OFFICE. 
 
 Called ; cleansed ; consecrated. 
 
 II. Preparation completed : the holy office is assumed. 
 
 " On the eighth day " service commenced in fulness. Life is now one cloud of 
 incense to the Lord. From morn till night the willing priests discharge fore- 
 shadowing forms. 
 
 III. In the christian ministry the priestly symbols are realised. 
 Altars no more are raised : victims no longer die : all vanished in the Cross. 
 
 No lights now are lighted, no incense burns : twilight ordinances fled when the 
 Sun of Righteousness arose. Yet still wide fields of labour open : and grand 
 facts are to be set forth by your ministry. Your life is to proclaim the Lamb of 
 God, the blood once and for ever shed. Your voice must never cease the cry — 
 Behold this truth ; bathe in this stream ; trust in this death ; plead this atoning 
 Cross. 
 
 Shame would it be if legal priests relaxed not typifying work, and your hands 
 wearied in uplifting the grand substance — Christ. [Compare " Christ is all" By 
 Dean of Gloucester.] 
 
 [See Addenda, p. 127, Ministerial Dedication.'] 
 
 Topic : Sacrificial Preparation for Jehovah's Appearing (Vv. 2-4). 
 
 " Take thee a sin offering, a burnt offering, peace offerings, to sacrifice before 
 the Lord ; aud a meat offering ; for to-day the Lord ivill appear unto you." 
 
 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 ivith 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 effecting the complete removal of his sin (by Sin offering) and therefore 
 
 cancelling his condemnation. 
 
118 HOMILETIC COMMENTARY ON [chap. ix. 7—22. 
 
 2. By presenting an offering of self-devotion (Burnt offering), and thereby appeas- 
 ing the Divine favour. 
 
 3. By conciliatory acts of propitiation (Peace offering), thus removing all 
 ystraugement. 
 
 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." [Compare Rom. v. 1, 2, 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 refresh- 
 ing." 
 
 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 joy oris 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." [See Addenda, p. 128, 
 Nearness to God.] 
 
 Topic: Consecration a Qualification for Action (Vv. 7-22). 
 
 Between the records of this and the preceding chapter there is a striking 
 contrast. 
 
 (a) The cleansing and adornment of the priests — in which the priests them- 
 selves took no active part — represent the truth that the soul, in being made 
 ready for sacred office and sanctuary privilege, is a passive recipient of grace 
 which flows from God through Christ our mediator. 
 
 As with Aaron and his sons, so with Joshua (Zach. iii. 3-5) ; all investiture 
 with purity and dignity was wrought for them not by them. We do not make 
 ourselves clean, do not consecrate ourselves priests. All is of grace, derived 
 from Christ. 
 
 (b) Our complete consecration and equipment for privileged relationship and a 
 life of near access with God, are preparatory for a career of service. [See 
 Addenda p. 128, Spiritual Benefactors.'] 
 
 I. Consecrated souls are called to serve in the power of the grace they 
 
 HAVE RECEIVED. 
 
 1. New energies are imparted to the soul on which the grace of Christ rests. 
 "We are His workmanship, created in Christ Jesus unto goodioorks " (Eph. ii. 10). 
 
 2. New qualifications are bestown upon the soul for a life of sacred service. 
 " When thou art converted, strengthen thy brethren " (Luke xxii. 32). " Go 
 stand and speak in the temple to the people all the words of this life " (A.ct v. 20). 
 " Let him that heareth say come " (Rev. xxii. 17). " Maketk manifest the savour 
 of His knowledge by us in every place" (2 Cor. ii. 14). 
 
 3. New inspirations animate the life thus divinely enriched. "The love of 
 Christ constraineth us" (2 Cor. v. 14). "They which live should not henceforth 
 live unto themselves, but unto Him who died for them and rose again " (2 Cor. v. 15). 
 
 II. They who have received grace are required to expend their redeemed 
 
 LIVES IN SACRED MINISTRIES FOR OTHERS. 
 
 1 . The virtue of sacrifice is not exhausted in consecrating us who are made 
 priests in Christ. 
 
 2. Sacrificial merits avail for the people among whom we are to serve as priests 
 in offices helpful to their salvation. 
 
chap. ix. 22.] THE BOOK OF LEVITICUS. 119 
 
 3. The peculiar sphere of Christian thought and action is denned — carrying 
 to others the blessings of altar sacrifice. For priestly service now, as with Aaron, 
 is all associated with the sacrifice. 
 
 III. Consecration and service are the two sacred seals and guarantees 
 op a privileged christian life. 
 
 1. Merely to dwell apart from men as being ourselves consecrated souls, of a 
 higher sanctity and more heavenly calling than the people, is to miss the end for 
 which we were "called of God as was Aaron." 
 
 2. Equally so, to toil in service thereby to gain assurance of our acceptance with 
 God, is to fulfil the duties and carry the burdens of the priesthood forgetftd of 
 the derived and sufficient grace of Christ for ourselves. 
 
 3. Sanctity and service ; sanctity derived and service rendered ; these form the 
 blended credentials of our hallowed priestly life, our blessed relationship to God, 
 and they afford us the full guarantee of sufficiency for and success in our minis- 
 tries for man. 
 
 Topic : A Solemn Benediction (V. 22). 
 
 "And Aaron lifted up his hand towards the people and blessed them." 
 
 It would be an act of presumption in a man to assume the part of blessing 
 others if he were not himself occupying a superior spiritual altitude to those he 
 blessed. 
 
 I. In the relations of men to Jehovah there arc those tvho 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 qualifica- 
 tion, 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 
 (v. 1!3); 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 ardent 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 L»rd. 
 
 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 aud saving energy among men, by which earthly life is 
 sweetened, and spiritual health is imparted, and Christian peace is be3town. 
 
 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 iu the 
 
120 HOMILET1C COMMENTARY ON [chap. ix. 23, 2i 
 
 3arth." Therefore let each (a) live a life of nearest intercourse with the Lord ; 
 a " life hid with Christ in God " ; (b) fulfil the solemn office of gracious inter- 
 cessors for men ; winning blessings by secret prayers. 
 
 " But that from us aught should ascend to heaven 
 
 So prevalent as to concern the mind 
 
 Of God high blest, or to incline His will, 
 
 Hard to belief may seem : Yet this will prayer." — Milton. 
 " More things are wrought by prayer 
 Than this world dreams of. Wherefore, let thy voice 
 Rise like a fountain for me night and day." — Tennyson. 
 " Prayer ardent opens heaven, lets down a stream 
 
 Of glory on the consecrated hour 
 
 Of man, in audience with the Deity." — Young. 
 [See Addenda, p. 128, Spiritual Benefactors.'] 
 
 Topic; Within the Secret of God's Tabernacle (Vv. 23, 24.). 
 
 " And Moses and Aaron went into the tabernacle of the congregation," etc. 
 
 In this first day of priestly work a fact of significance occurs. When all the 
 offerings had been duly made, Moses and Aaron seek toe holy tent. For a 
 short season they retire. They leave the busy scene. It is their wish in still- 
 ness to seek God's clearer face. He was before them in the public rite ; but 
 calm retreat would give them more calm approach. 
 
 I. The Christian servant labours in open scenes. 
 
 In busy haunts of busy men he strains the toiling nerve. The world is the 
 wide field. There are the precious souls which need the wholesome wai-ning 
 and the faithful word. There sin abounds, and misery dwells, and ignorance 
 spreads its blinding veil. There Satan rules with dreadful sway. In this wild 
 waste the good seed must be sown. Amid graceless crowds grace must be man- 
 fully displayed. But — 
 
 IT. Private hours gain strength for public zeal. 
 
 When all is still the opening heavens pour down their dew. In quietude the 
 soul draws nearer to Christ's arms. Then tender whispers testify of love ; then 
 truth unfolds the wondrous page ; then promises assume substantial form ; then 
 distant prospects brighten to the view. It is when apart from men that grace 
 takes deeper root, temptations wither, the world's false glitter fades, the inner 
 man is strengthened to resist, and loins are girded for the battle field. The 
 soldier of the cross goes forth from solitude to fight his fight. He who seeks 
 God alone has God in public by his side. 
 
 III. Communion with god enriches the soul with precious grace. 
 
 Grace for others. Moses and Aaron soon return ; but tbey come not with 
 empty hands ; they are enriched with the best gifts. Here is beautiful evidence 
 of gainful commerce with the Lord. Laden with good, they haste to scatter 
 good around. Their souls are redolent of heaven ; " they blessed the people." 
 
 The blessed of the Lord bless earth. And they are the most blessed who seek 
 the mercy-seat. The wise, the rich, the learned, and the stroug, are tools 
 employed by God to move the world's machine, but it is piety which strews real 
 weal on men. They who descend from Zion's heights are as the clouds which 
 drop refreshing rain. — " Christ is all." [See Addenda, p. 12S, Nearer to God.] 
 
 Topic ; The Priests' Entrance upon their Office (Vv. 1-7). 
 
 At the close of the seven days' consecration service iu the court of the taber- 
 nacle, the priests entered publicly upon their ofiace, began their holy and solemn 
 
chap. ix. 1—7.] THE BOOK OF LEVITICUS. 121 
 
 work. On the eighth day, Moses called Aaron and hi3 sons, and the elders of 
 Israel, and gave directions how the sacrifical services of the tabernacle were to 
 be inaugurated. The rites of consecration were to culminate in a public declara- 
 tion and recognition, in the presence of Israel and the Lord. On this occasion 
 Aaron and his four sons were to slay the victims to be offered ; and the ceremony 
 was of the most imposing character. As Aaron and his sons came forth from 
 their seclusion at the call of Moses, they appeared in vestments which were a 
 visible expression of the offices they held, and an outward sign of the power and 
 authority with which they had been invested. Moses here transfers the office he 
 had held to Aaron, and declares that he does so at the command of the Lord. 
 Aaron was now to speak to the people as the oracle of God to man, and the 
 mouthpiece of man to God. As the people saw the high priest ascend the altar 
 steps for the first time, they would recognise the person through whom hence- 
 forth they would draw near to heaven. We notice : 
 
 I. That the installation of Aaron and his sons to the office of the priesthood, was 
 
 SOLEMNIZED BY THE PRESENTATION OF SYMBOLIC SACRIFICES TO THE LORD. 
 
 Although the consecration service had extended over seven days, and had been 
 most searching and complete, though the high priest had been washed, anointed 
 and clothed with gorgeous and spotless apparel, crowned with the mitre which 
 displayed in pure gold the words, " Holiness unto the Lord"; although appointed 
 sacrifices had been presented during those seven secluded days ; yet, when 
 the consecrated priest and his sons came forth to begin their duties, it .is neces- 
 sary that additional sacrifices be offered before they can perform any acceptable 
 service for the people. 
 
 This showed that the priests, after all consecrating ceremenies, were (1 ) not perfect 
 men, that they were compassed about with infirmity, and that for them as with 
 the rest of the people forgiveness and cleausing from sin must be sought of God. 
 False religions lift the priesthood above human faultiness and infirmity, aud 
 invest those who officiate at the altar with superhuman privilege and power. In 
 the Levitical economy this error was not committed, and it is one of the dis- 
 tinguishing works of the divinity of the old dispensation that the imperfections 
 of the best of men are acknowledged as demanding repentance and forgiveness. 
 
 (2) The priests of the Levitical economy were not perfect types of Christ ; for 
 He was " holy, harmless, undefined, and separate from sinners." 
 
 The order of the sacrifices offered on the first day of the official service of the 
 priests, shows the progressive steps by which we approach unto, and find accept- 
 ance with God. (a) The sin offering suggests that first there must be forgiveness of 
 sin, the barrier must be removed which separates between the soul and its 
 Maker. (6) The burnt offering suggests that pardon having been procured, 
 there must be complete consecration to Him who has mercifully forgiven, (c) The 
 peace offering suggests devotion of the life to the Lord, the enjoyment of union 
 and communion with Him, and constant communications from Him. These 
 sacrifices were to be presented in the presence of the people, at the command of, 
 and unto the Lord. Though set apart to the holiest service, no man is perfectly 
 pure. No acceptable service can be rendered to God except by persons who 
 have been pardoned and prepared. The clear statements in the New Testament of 
 the perfect purity of Christ, and the evidence we have that those statements are 
 correct, furnish conclusive proofs that He was infinitely superior to the Aaronic 
 priesthood; that — unlike them — He was not even "the best of men," but was 
 God-man, " God manifest in the flesh." 
 
 II. That the installation of Aaron and his sons to the office of the priesthood was 
 
 SIGNALISED BY THE MANIFESTATION OF THE PRESENCE OF THE LORD. 
 
 What Moses had done and commanded with respect to the tabernacle and its 
 services, had been by the authority of the Lord. He had received authority 
 not only respecting the sacrifices to be offered, but also to announce that follow- 
 
122 IWMILETIC COMMENTARY ON [chap. ix. 7—21 
 
 ing the presentation, the Lord Himself would make Himself known, and reveal 
 His glory. The offerings were to be presented "before the Lord," and He 
 would give open demonstration that He both saw and approved. He would 
 show His regard for their obedient worship, by manifesting His glorious presence. 
 In all our acts of worship, in every service we present to the Lord, we shall 
 derive inspiration and stimulus by remembering (a) His commandments ; (b) His 
 presence; (c) His promises. He crowns the well-doing of earth with His own 
 eternal" well done !" But those who are faithless and despise His Word shall be 
 covered with shame and everlasting contempt. — F. W. B. 
 
 Topic : Aaron's first Offering for Himself (Vv. 7-14). 
 
 What unquestioning obedience Aaron yielded to the will of the Lord, as made 
 known through Moses ! for we read, " Aaron went therefore unto the altar, and 
 slew the calf of the sin offering, which was for himself. " The ritual is the same 
 as that in chap, iv., except that the blood is not brought into the sanctuary. 
 Holiness without which no man can see the Lord, could only be typically 
 attained by the Levitical priesthood. 
 
 I. The offerings presented by Aaron for himself show that his priesthood 
 would be accepted. He could not have drawn near to God acceptably for others, 
 had there been any unforgiven guilt resting upon him. The three offerings he 
 presented fully satisfied the Divine claims, and placed him in a position of ac- 
 ceptance and communion ; so that he could represent the interests of the people 
 in the presence of Jehovah. God would be well pleased with arrangements He 
 had Himself made. 
 
 II. The offerings presented by Aaron for himself showed that he was compassed 
 by infirmities. This lesson respecting the servants of the Lord, chosen and ap- 
 pointed to wait upon Him for His own glory and the best interests of men, is 
 continually presenting itself through the sacred scriptures. Aaron had sin that 
 needed to be forgiven, there was natural enmity in his mind that needed to be 
 slain. It was a humbling thing for Aaron to proceed, arrayed in his splendid 
 sacerdotal garments, upon which the people looked with awe and wonder, to slay 
 the calf that was appointed for sacrifice, and to offer it for his own sins. The 
 calf would probably remind him of his great sin in making a golden calf for the 
 people to worship while Moses was up in the mount. Any pride of heart, or 
 presumption of mind, would now be checked by a public acknowledgment of his 
 sins and need of pardon, though chosen aud lifted to so high and holy an office. 
 
 III. The offerings presented by Aaron for himself shoio that a greater offering 
 
 MUST HAVE BEEN TYPIFIED, BY VIRTUE OF WHICH THESE WERE ACCEPTED. All the 
 
 washings, anointings, offerings, and attirings of the seven consecration days had 
 not sufficed to make the priests pure and holy ; and one offering now is not 
 enough to make the ceremony complete ; nor are the three that are now offered 
 final. None of these could make the comers thereunto perfect, they had only 
 temporary and typical value. Our High Priest's offering of Himself was accepted, 
 He is therefore able to save all who come unto God by Him. He made no offer- 
 ing for Himself, for He had no sins to own, no guilt to atone for. His sacrifice 
 is final, for by one offering He hath perfected for ever them that are sanctified. 
 Tasting death for every man, no other offering is needed by man, and no other 
 can be accepted by God. — F. W. B. 
 
 Topic: Aaron's Offerings for the People (Vv. 15-21). 
 
 In these offerings for the people, the people were led to express their desire 
 for forgiveness and their complete consecration to the service of Jehovah. They 
 
chap. ix. 22, 23.] THE BOOK OF LEVITICUS. 123 
 
 had asked for some one to go propitiously between them and God ; their request 
 had been granted, their offerings are taken by Aaron and pi'esented to the Lord 
 for them. By such an arrangement, both priests and people were taught — 
 
 I. That Tii ey stood on a common moral equality before god. The elec- 
 tion of persons to eminent positions and distinguished service did not imply 
 that they were the favourites of heaven, exempted from responsibility, or from 
 moral blame. The priests were under the same moral obligations with those 
 for whom they otliciated at the altar ; and had to seek acceptance in the same 
 way, of the God who alone can forgive sins. 
 
 II. That they both needed pardon from, before they could have peace 
 with, god. A condition of sinfulness unrepented and unforgiven is a condition 
 of rebellion and hostility. And, as two cannot walk together except they agree, 
 so God and man cannot commune together except strife and variance cease. 
 Both people and priests, after acknowledgment of, and atonement for sin, could 
 draw near to God, and enjoy friendship and fellowship with Him. 
 
 III. That they were both expected to render implicit and complete 
 obedience to god. Priests and people had to do what Moses commanded, and 
 he only commanded what God enjoined. Jehovah alone was the source of 
 authority and power in the commonwealth and theocracy of Israel. The way 
 by which God comes to man is by the blood of sprinkling, and the blood must 
 be applied according to His own will and pleasure. The most minute details 
 had to be carried out, which would test the faith, as well as the obedience of the 
 worshippers. The Word of the Lord was, " Do and live''' 
 
 Under the Gospel dispensation, and around the cross of Christ, all men meet 
 on a level morally ; and none are saved except through faith in His Name. 
 Being pardoned and justified by faith, we have peace with God through our 
 Lord Jesus Christ. But, " no cross no crown." Faith and works must go 
 together, we are saved by faith, but faith without works is dead. What God 
 hath joined together let no man put asunder. Christ enjoins obedience to His 
 commandments, as well as faith in His Name. — F. W. B. 
 
 Topic: Blessing the People (Vv. 22, 23). 
 
 How earnestly Aaron entered upon his solemn and responsible w T ork ! Having 
 presented the required sacrifices, prompted by the Spirit of the Lord he pro- 
 nounced his benediction upon the people. Descending the sloping side of the ' 
 altar Moses conducted him into the tabernacle of the congregation to finally in- 
 struct him in his duties. On returning, Aaron blessed the people, for this was 
 to be the outcome of all the rites and ceremonies of the Levitical economy : 
 blessing from the Lord. 
 
 The people were not only prepared for a holy and lofty mission by the strict 
 and searching discipline of the Levitical ritual, but they were initiated unto 
 elementary knowledge of spiritual truths, and introduced into the possession of 
 priceless spiritual blessings. The sacrifices themselves had no virtue or power 
 to bless, but they were the tests of the people's faith and obedience ; appointed 
 and approved means by which the demands of God's law were, for that age of the 
 world, satisfactorily met. God favourably regarded the relation into which Israel 
 had been brought, and His blessing descended upon the people when Aaron 
 outspread his hands. Aaron's act foreshadowed the work of Him who was to 
 come, and in whom all nations would be blessed. When the sacrifices had been 
 offered the blessing fell on the people, denoting that God was satisfied with 
 obedience to His commandments; and typifying the greater benediction of our 
 High Priest, as from the most holy place He dispenses His blessings upon the 
 hearts of men. 
 
124 H0MILET1C COMMENTARY ON [chap. ix. 22, 23 
 
 In the act of Aaron blessing the people we observe — 
 
 I. The recognition of man's greatest need, viz., god's blessing. By sin man 
 had incurred the Divine displeasure ; had fled from the Divine presence ; his 
 mind had become carnal and alienated from God, The mercy of God could not 
 let man perish; His justice demanded an atonement, in order that reconciliation 
 and restoration might be effected. Divinely appointed substitutionary sacrifices 
 satisfied the claims of Divine justice for the time being ; and, through them, 
 friendship and communion with God were enjoyed. Man, as the offspring of 
 God, could not be happy without God, without his reconciled presence, and 
 paternal benediction. The needed blessing was promised, if ouly the needed con- 
 ditions for its bestowment were observed. In these incidents, the preliminaries 
 were completed ; and Aaron, with the sanction and smile of Heaven, came forth 
 and blessed the people. Probably, the formulary employed was that recorded in 
 Num. vi., 23-27, or Ps. xc, 17 ; words which the Lord commanded Aaron and his 
 sons to use, " The Lord bless thee, and keep thee ; the Lord make His 
 face to shine upon thee and be gracious unto thee ; the Lord lift up His 
 countenance upon thee, and give thee peace." " And let the beauty of the Lord 
 our God be upon us ; and establish the work of our hands upon us : yea, 
 the work of our hands establish Thou it." What a complete and com- 
 prehensive blessing ! Some have thought that the mention of the name of 
 Jehovah three times in the words to be used by Aaron have reference to the 
 triune nature of God, according with the threefold apostolic blessing of the new 
 Testament, and the formulary pronounced at the ordinance of baptism. Man 
 needed the blessing, good will, and aid of the Lord, His friendship and smile. 
 Needed to be kept from all evil within, and from the Evil One. 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 bestow- 
 ment of all needed grace, the earnest as well as preparation for final glory. These 
 blessings centre in, and flow from Christ with (a) infinite fulness ; (b) inestimable 
 graciousness ; for all men and all tin:e. Observe — 
 
 II. The declaration of god's greatest jot, viz., blessing men. 
 
 How quickly the mercy of God whispered blessing in the ears of the first 
 offending pair ere they were expelled from the blissful bowers of Eden ! How 
 He sanctioned the erection of altars and accepted their offerings wherever the 
 patriarchs pitched their tents ! How faithfully He now fulfilled the promises 
 made to Moses, to meet with and bless His people if they erected an altar to 
 His name and offered sacrifices thereon. His greatest joy is in blessing man. 
 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 ; (a) in equity : He had not connived at iniquity, had not accepted man 
 into His confidence and communion without obedience and satisfaction. He 
 was just, and yet the justifier of those who came to Him in sacrifices, which 
 typified the one sacrifice of Jesus. (b) 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, (c) 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. Man could not bless himself ; Aaron, of himself, could not 
 bless the people. He could be, and was, the channel to convey the Divine 
 benediction. Moses inducted Aaron to his office, and then Aaron conveyed 
 blessings to men. We cannot be sources, but we can be means of blessing to 
 others ; we may glorify God by co-working with Him in His plans and purposes 
 for blessing men. The Gospel, which blesses men, is the Gospel of God's glory. 
 
chap. ix. 23, 24.] THE BOOR OF LEVITICUS. 125 
 
 Aaron blessing men from the holy place where the sacrifices were completed 
 may be regarded as a type of Him who, when on earth, opened His lips and 
 pronounced His benedictions upon men, not only in the beatitudes but all 
 through His life as He went about doing good, when He descended from Olivet 
 with hands outspread, blessing His disciples. He has His hands full of blessing 
 now, since He has led captivity captive and received gifts for men. — F. W. B. 
 
 Topic: The Miraculous Fire (Vv. 23, 24). 
 
 According to the word of Moses, when all was completed that the Lord had 
 commanded, the Divine glory was displayed in the presence of the congregation. 
 There was no delay on the part of Israel to comply with the Divine requirements, 
 and there was no delay on the part of the Lord to signify He had accepted their 
 sacrifices. There was a sudden flash of mysterious flame from the resplendent 
 light that filled the holy place. It lighted upon the brazen altar, and consumed 
 the sacrifice which was already on fire ; thus, the altar fire was consecrated. Look 
 
 I. At some of the pacts which the flashing fire confirmed. 
 
 (a) That the sacrifices were divinely accepted. The priests had kindled a fire, 
 had done all needed to render their offering complete and acceptable ; Aarou 
 had been into the tabernacle, returned, and blessed the people ; it needed only 
 now the baptism of fire, the smile of the Lord to be seen beaming forth from the 
 holy place. That radiant and effulgent smile came, took possession of the 
 sacrifice upon the altar, compassed and consumed it. The ascending flame sym- 
 bolizes that heaven received it. 
 
 (b) That the priests were divinely accredited. What Aaron and his sons had 
 done pleased the Lord ; He inspected their work, saw that it was good ; and, 
 to show to priests and people that the order of the priesthood was confirmed, 
 the fire came leaping forth to crown the fire the priests had lighted. Thus the 
 Lord owned the priests as co-workers with Himself, as mediators between the 
 human and Divine. Henceforth, they would be His accredited servants. 
 
 (c) That the tabernacle was divinely appropriated. God had already taken 
 possession of it and had filled it with His glory ; but the eyes of the common 
 people were not permitted to see the glory that dwelt within. It was well, there- 
 fore, for them to witness the glory manifested from within ; to see the tire of the 
 Lord leap forth, giving them ocular demonstration that Jehovah had really 
 appropriated the tabernacle as His earthly, local, temporary dwelling-place. 
 Jehovah has never ceased to answer by fire. The Scriptures record many 
 instances where, by cloud and flame, the Divine Presence has been manifested 
 to men, e.g., the dedication of the temple; the nativity of Christ ; the descent 
 of the Holy Ghost at Pentecost. At the end of the world, by clouds and fire 
 the great assizes will be inaugurated. Let us seek to present acceptable 
 sacrifices to Him in the sanctuaries of our hearts, let us seek for the descent 
 of the fire of His love to consume all selfishness and sin, and make our bodies 
 temples of the Holy Ghost. Consider also : 
 
 II. Some of the effects which the flashing fire produced. 
 
 The people, having been told beforehand by Moses that at the completion of 
 their offerings the glory of the Lord would appear, were anticipating the mani- 
 festation which took place. There had been atonement, and mediation, sin had been 
 forgiven and removed ; all had been declared " holiness unto the Lord," there was 
 nothing now to dread. The people were filled with holy rapture. A loud simul- 
 taneous shout of joy arose. They could not restrain their gladness ; adoration 
 blended with praise ; they were grateful as well as glad. They felt that God was 
 propitiated by what had been done. They were filled with sacred awe. They 
 fell upon their faces ; the glory was so resplendent, or they may have felt how 
 
126 
 
 HOMILETIC COMMENTARY ON 
 
 [chat, ix, C-24 
 
 great the disparity existing between them and God, how unworthy they were of 
 His favour. They were not prostrate with dread and terror, but from feelings of 
 reverence and worship. The people had no doubt about the reality of the fire — 
 about its miraculous character — they were satisfied as to its origin and meaning. 
 All the manifestations of God's glory to men, in nature, and in revelation, are 
 calculated and designed to awaken rapture and hcgct reverence. The Gospel brings 
 glad tidings of great joy, even a joy unspeakable and full of glory ; 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. 
 Kapture and reverence will characterise the delight and worship of heaven. 
 —F. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER IX. 
 
 V. 6. — Theme: Conditions of blessing. 
 
 Inanimate nature governed by fixed laws ; 
 brute creation by instinct ; man by reason. 
 Tbese facts asserted in scripture, obvious to 
 experience and analogy. Man can exercise 
 intelligent and deliberate choice. God com- 
 pels where law and instinct rule, but com- 
 mands where reason reigns. Animals sub- 
 mitted unconsciously to their fate, but the 
 worshippers voluntarily slaved and intelli- 
 gently presented them in sacrifice. The 
 people were told to obey the Lord, and then 
 His glory would appear unto them. Thus, 
 a promise was given to inspire, reward held 
 out to stimulate and sustain. Thus the 
 people were taught — 
 
 I. The duty op obedience to divine 
 
 COMMANDMENTS. 
 
 Implying — 
 
 (a) That God has the right to command. 
 
 \l>) That man has ability to obey. 
 
 (Y) That man is under obligation to obey. 
 
 II. The blessing of obedience to divine 
 
 COMMANDMENTS. 
 
 (a) It pleases God. He is satisfied — glori- 
 fied. 
 
 (b) It blesses man. Exercises and honours 
 his noblest faculties, awakens keenest delight, 
 secures manifestation of Divine glory. Those 
 who obey increase in knowledge of the Divine 
 will, and become transformed into the Divine 
 likeness. God's highest delight to exercise 
 mercy, to purify, and save. — F. W. B. 
 
 V. 12. — Theme: The blood of sprink- 
 ling. 
 
 In tabernacle service and furniture almost 
 everything sprinkled with blood. There must 
 have been something peculiarly significant 
 in the fact. Among other things it — 
 
 I. Indicated that life had been really 
 
 SACRIFICED. 
 
 II. Awaked feelings of awe in the wor- 
 shippers. 
 
 III. Invested things w r ira peculiar 
 sacredness. 
 
 IV. Proclaimed that propitiation had 
 
 BEEN EFFECTED. 
 
 The precious blood of Christ teaches these 
 things, and more; for the blood sprinkled 
 
 round about the altar had no virtue in itself 
 to wash away sin, whereas Christ's blood 
 cleanses from all sin. (See Hob. xii. 24 ; 
 1 Petef i. 2.) The robes of the glorified are 
 made white in the blood of the Lamb. The 
 new song of heaven extols the efficacy of the 
 blood that was shed on Calvary. — F. IV. B. 
 
 V. 24. — Theme : The answer by fire. 
 
 The flame that leaped out of the taber- 
 nacle and consumed the burnt offering, and 
 the fat upon the altar — 
 
 I. DEMONSTRATED THE FACT OF THE DIVINE 
 PRESENCE. 
 
 II. Exhibited the awfulness of the di- 
 
 VI NIC POWER. 
 
 III. Proved the fidelity of the divine 
 won D. 
 
 IV. Taught the tenderness of tug di- 
 
 VINIC MKRCY. 
 
 The fire might have consumed the sinners 
 instead of the sacrifice, but God is a consum- 
 ing fire against sin, He loves the sinner, is not 
 willing that any should perish.— F. VV. B. 
 
 Vv. 23, 24. — Theme: God's acceptance of 
 
 THE SACRIFICES. 
 
 When we see the variety of ordinances and 
 multitude of sacrifices, we are ready to ask, 
 What compensation could be made to the 
 people for all the expense and trouble to 
 which they were put ? Here we have a 
 sufficient answer: God would not withhold 
 from them communication such as would 
 abundantly recompense all they did for His 
 sake. He gave them such testimonies of 
 His acceptance as made their hearts overflow. 
 Consider — 
 
 I. TllE TESTIMONIES OF GOD'S ACCEPTANCE. 
 
 These were of different kinds : 
 
 1. Ministerial. Moses and Aaron having 
 finished all they had to do within the taber- 
 nacle, 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 
 xxiv. 50,51) as He was taken up to heaven; 
 and He sent the promised blessing of the 
 Holy Spirit quickly thence (Actsii. 33; iii. 26). 
 
CHAP. IX.] 
 
 THE BOOR OF LEVITICUS. 
 
 127 
 
 (2) Examples to ministers: Showing what 
 all ministers are authorised and empowered 
 to declare to those who rely en the Great 
 Sacrifice. They are to stand forth in the 
 very name of God, and proclaim pardon and 
 peace to all (Acts xiii. 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 mani- 
 festation, but we have instead, as direct 
 testimonies from God, " the Spirit of God wit- 
 nessing 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 produckd by these testi- 
 monies 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 Manoah (Judges vi. 21, 22; xiii. 19-22) ; 
 but being prepared, they rent the air with 
 their shouts. 
 
 The inward triumph of Paul seoms more 
 suited to our dispensation (Romans viii. 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 Gen. xvii. 3 ; Exod. iii. (j. 
 
 Learn : — 
 
 (a) 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. 
 
 (fi) 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. 
 
 V. 24. — Theme : Gracious fire. 
 
 A sudden marvel fills all minds with awe. 
 
 Whilo blessings fall from blessing saints 
 (Moses and Aaron) heaven brightens with 
 resplendent signs. Glory shines around. Fire 
 is sent forth. 
 
 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 pro- 
 claims : Here is the sacrifice which God se- 
 lects, approves, calls men to bring, and never 
 will refuse. 
 
 II. The attesting fire speaks god's ac- 
 ceptance of substitution. 
 
 The altar victims were the foreshadowing 
 of Christ. Faith therefore loves this scene. 
 It is one of tho 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. There, dis- 
 tinct 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 iii. 21, 22). 
 
 (3) Transfiguration glories rest on Him : 
 and a voice from the cloud proclaims, " This 
 is My beloved Son." 
 
 (4) Tho 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 thoir faces." Sweet joy was theirs. 
 Deep adoration warmed each heart. Exult- 
 ing praise burst forth. Profoundest worship 
 was their instant act. 
 
 Shall we not do tho like? God sent His 
 Son to seek, to save. He lays on Him our 
 every sin; gives us every pledge that He 
 approves, attests, receives, delights in the 
 accepted offering. Witness after witness from 
 His courts assures that pardon, acquittal, 
 release from every woe, admission to the 
 home of heaven, may be ours. Oh, then, let 
 every breath praise God ! Let every hour 
 of every day be inward worship. — Dean 
 Law. 
 
 ILLUSTRATIVE ADDENDA. TO CHATTER IX. 
 
 Ministerial dedication. 
 
 "If so poor a worm as I may to Thy great 
 glory live, 
 All my actions sanctify, all my words and 
 
 thoughts receive ; 
 Claim me for Thy service, claim all I have 
 and all I am. 
 "Take my soul and body's powers ; take my 
 memory, mind, and will ; 
 
 All my goods and all my hours ; all I know 
 and all I feel ; 
 
 All I think, or speak, or do — take my heart, 
 
 but make it new. 
 'Now, God, Thine own I am ; now I give 
 Thee back Thine own ; 
 
 Freedom, friends, and health and fame, con- 
 secrate to Thee alone ; 
 
 Thine I live, thrice happy I ! Happier still 
 if Thine to die."— Charles Wesley. 
 
128 
 
 H0MILET1C COMMENTARY ON 
 
 [CHAP. IX. 
 
 "I thank Thee, Lord, for using me for Thee 
 to work and speak ; 
 However trembling is the hand, the voice 
 however weak. 
 "For those to whom, through me, Thou hast 
 some heavenly guidance given ; 
 For some, it may be, saved from death, 
 and some brought nearer heaven. 
 " Oh, honour higher, truer far, than earthly 
 fame could bring, 
 Thus to be used in work like this, so long, 
 by such a King ! 
 " A blunted sword, a rusted spear, which only 
 He could wield ; 
 A broken sickle in His hand to reap His 
 harvest field." — Bonar. 
 
 Nearness to god. 
 
 Favoured places .-—Eden, Peniel, Sinai, 
 Temple, Transfiguration Mount, Olivet, etc. 
 
 Favoured persons: — Enoch, Abraham, 
 Jacob, Moses, Aaron, David, Elijah, Daniel, 
 Stephen, Paul, John. 
 
 Spiritual Benefactors. Our power to 
 
 benefit others will just be in proportion to 
 our personal holiness. " Speak for eternity," 
 says Mr. Cheyne, "but above all, cultivate 
 your own spirit. A word spoken by you 
 when your conscience is clear, when your 
 heart is full of God's Spirit, is worth two 
 thousand words spoken in unbelief and sin. 
 This was my great fault in the ministry. 
 Remember it is not man but God that must 
 have the glory. It is not so much speaking 
 as faith that is heard." 
 
 " The vertical power of religion in the heart 
 is the truest measure of its horizontal power 
 in the world." — Bowes. 
 
 " When one that holds communion with the 
 
 skies, 
 Has filled his urn where those pure waters 
 
 rise, 
 And once more mingles with us meaner 
 
 things — 
 'Tis e'en as if an angel shook his wings ; 
 Immortal fragranco illls the circuit wide, 
 That tells us whence his treasures are 
 
 supplied." — Coivper. 
 
 CHAPTER X. 
 
 %tMm Itinistrg Stalg |lehtkeir. 
 
 SUGGESTIVE READINGS. 
 
 V. 1. — Nahab and Abihu offered strange fire. Whether they were prompted 
 by impetuous religious feeling, or were confused with wine, the act was reckless ; 
 they offered before the Lord incense on fire which was unsanctified. Probably, 
 instead of holy fire taken from the altar, they lit their censers from the fire 
 burning " at the door of the tabernacle," used for " boiling the flesh." [See 
 chap. "viii. 31.] To act in God's service from heated impulse is as blameworthy 
 as to act under intoxication. Strong feeling makes a man as confused in 
 thought and rash in conduct as does strong drk)k. When God commands what 
 should be done, that and that only should be done : and done in the manner He 
 prescribes. Self-will, heedlessness, impetuosity, must be absolutely arrested on 
 the very threshold of sacred service. God asks obedience : literal and absolute : 
 and " behold to obey is better than sacrifice ; and to hearken than the fat of 
 rams." 
 
 y # 2. — Went out fire from the Lord. That fire had only just before fallen 
 upon the altar victim instead of falling on the sinner : God thus expressed His 
 pleasure in sparing man and accepting the substituted atonement offering. And 
 " He is not willing that any should perish." But if man will act disobediently, 
 notwithstanding God's desire to spare him, man must bear his penalty. And 
 now the fire falls direct on the sinner and devours him. " For our God is a 
 consuming fire." The cross of Jesus shelters all who will hide beneath its grace, 
 ,but on the presumptuous the wrath of God must surely fall. " They died before 
 the Lord." ' 
 
chap. x. 8—7.] THE BOOK OF LEVITICUS. 129 
 
 V. 3. — This is it that the Lord spake. Moses appeals to a well-known divine 
 utterance, which, however, is not to be found in the written Scriptures. Just 
 so, the apostle Paul quotes a saying of the Lord Jesus, which nowhere appears 
 in the Gospels (Acts xx. 35). There were sayings of Jehovah living in the 
 people's memory which the pen had not transcribed to the sacred page. There 
 is an unwritten Bible : for God's messages, in which He " spake in times past 
 unto the fathers by the prophets," were so numerous that all could not be 
 gathered into the written Bible. 
 
 In this sense must be understood John's statement that much of our Lord's 
 life— His words and deeds — is left unrecorded in the pages of the evangelists 
 (John xx. 30 ; xxi. 35). Yet, lest any should use this fact as a warrant for 
 adding aught "to the words of the book of this prophecy " (Rev. xxii. 18) John 
 declares that the written Gospels are sufficient for our faith, " that ye might 
 believe that Jesus is the Christ, the Son of God : and that believing ye might 
 have life through His name " (John xx. 31). 
 
 I will be sanctified in them that come nigh Me. Aaron and His sons had 
 been most solemnly consecrated for their ministries : and, because of their 
 perfected sanctification (ceremonially), were to be allowed near access to 
 Jehovah's awful presence. Should they presume upon their privilege and act 
 heedlessly, violating their sanctity by thoughtless and irreverent conduct? 
 God would not have it so. The presumptuous soul is offensive to Jehovah. [See 
 Num. xx. 30.] If we do not honour Him by our reverence, He will get honour 
 to Himself in our punishment. 
 
 Aaron held his peace — bowing to the appalling judgment of God with 
 acquiesence : recognising that his sons had summoned upon themselves the 
 doom which befel them. It was the silence of a soul overwhelmed with grief, 
 but grief regulated by the sense that " the Judge of all the earth doeth right." 
 
 V. 5.— Carried them in their coats out of the camp. Their priestly tunics 
 were not burned by the fire which had struck the wearers with death. The 
 garments were symbols of the sanctity God approved : they remained unharmed. 
 What a hush of awe must have gone through " the camp," as the crowds of 
 Israel watched the carrying of the blanched corpses through their midst. It 
 told the warning truth that God was so jealous for His holiness that He would 
 not spare even the young priests so newly consecrated if they failed to sanctify 
 Him. " Let us have grace, whereby we may serve God acceptably, with 
 reverence and godly fear : for our God is a consuming fire." 
 
 V. 6. — Uncover not your heads. To let the hair fall dishevelled was the 
 custom of mourners, the sign of bereavement. For them to express open and 
 violent grief would appear like casting blame upon God, like strife against His 
 providence. They must submit. " I was dumb, I opened not my mouth, 
 because Thou didst it." Hard indeed it is not to complain and rebel when the 
 hand of God lays bitter strokes upon us : but piety will manifest itself best in 
 meek submission and quiet endurance. 
 
 Much grace will be needed, however, in mourners if they are to yield up their 
 treasures of affection thus uncomplainingly to the Lord. Yet let it be remem- 
 bered that Jesus had no rebuke for the tears shed over Lazarus' death ; yea, 
 more, that as He stood by the grave and beheld the scene of weepers, " Jesus 
 wept " (John xi. 35). The case was exceptional with these young priests, and 
 God's prohibition of mourning for them must not be regarded as a divine inter- 
 dict of the tears of love. 
 
 V. 7. — For the anointing oil of the Lord is upon you. They who are dedi- 
 cated to God's service must let that be supreme ; its claims subordinate all private 
 duties ; even the burial of their dead was insufficient as a warrant for them however 
 briefly to desert their sacred offices. " Let the dead bury their dead," said Jesus ; 
 "and come, follow me" (Matt. viii. 21, 22). For religious claims are superlative, 
 
180 HOMILET1C COMMENTARY ON [chap. x. 1, 2. 
 
 and our human affections (in themselves becoming) may prove a snare if permitted 
 to assert themselves against divine claims. 
 
 Vv. 8-11. — Do not drink wine, etc. Certainly such a possible cause for excited 
 action, confused thought, or ungoverned feeling must be scrupulously shunned 
 by all when occupied in sanctuary ministrations and sacred employ. Jesus " would 
 not drink " (Matt, xxvii. 34) when the narcotic drug was offered Him at Calvary ; 
 for He was at that moment engaged in divinest employ — offering Himself unto 
 God as man's atonement. Paul's admonitions to bishops and deacons (1 Tim. iii. 
 2, 3) not to be " given to wine," is in the same direction ; any cause of false ex- 
 citement or possible rashness must be sedulously avoided by those occupied in 
 God's service. The prohibition is, however, not all-inclusive ; it only applies to 
 specified persons, and to specified occasions — " when ye go into the tabernacle of 
 the congregation." 
 
 Vv. 12-15. — Take the meat offering, etc. Moses pressed upon the priests to 
 turn to their spiritual functions and ministries without delay. For the best solace 
 in grief is activity. Sit not in repining because of God's stroke, turn to Him in 
 holy service. Possibly the dread of God, " lest He be angry," urged all to quick 
 attention to duty. Sad it is that we need often the startling visitation of God to 
 awaken us to vigilance in religion. " When thy judgments are in the earth, the 
 inhabitants of the world will learn righteousness " (Isa. xxvi. 9). 
 
 Vv. 16-20. — Moses diligently sought the goat of the sin offering. The flesh 
 of this sacrificial offering should have been eaten by the priests ; and Moses grew 
 "angry" with the surviving sons of Aaron that they had neglected this part of 
 the prescribed ritual. But Aaron produced an explanation of the omission : 
 that all the sacred regulations for the sin offering had been observed by them, 
 except the festive part which was an obligation upon the priest and his family ; 
 and that the calamity which had befallen them unfitted them for this social re- 
 past or rendered the festivity inappropriate. This was an error ; express com- 
 mands should not be evaded even by plea of untimeliness or impropriety ; duty 
 must be first : but Moses was touched by his brother's great grief, and " was 
 content." For is it not written, "I desired mercy and not sacrifice, and the 
 knowledge of God more than burnt offerings" (Hosea vi. 6)? Where the " spirit" 
 is right the " letter " is less important. 
 
 SECTIONAL HOMILIES. 
 
 Topic : Repulsive Incense (Vv. 1, 2). 
 " Nadab and Abihu offered strange fire before the Lord." 
 
 Nadab and Abihu were priests, ministers of the tabernacle ; therefore lessons 
 from their example possess a special fitness to ministers of Christ. To preach 
 to others, forgetting admonitions to ourselves, were deplorable, fulfilling the 
 lament, " They made me the keeper of the vineyards, but mine own vineyard 
 have I not kept " (Cant. i. 6). Yet, though the lesson of this incident is special 
 to ministers of the sanctuary, it is not exclusive ; for " ye are a holy priesthood, to 
 offer spiritual sacrifices" (1 Pet. ii. 5). Every redeemed soul is consecrated by 
 grace to be God's priest in His great universe. Christ " hath made us kings and 
 priests unto God." 
 
 From every priest God looks for incense ; of affection, influence, service, posses- 
 sions, praises, prayers. God called us into the temple of His grace that we might 
 " offer living sacrifices ; holy and acceptable, our reasonable service." This is 
 our mission on earth, the design of our conversion; for this the Spirit works in 
 us : we must be priests. 
 
chap. x. 1, 2.] THE BOOR OF LEVITICUS. 131 
 
 And each of us, as a priest, does take his censer, and the fire ascends to the 
 Lord. Each is doing something in work, or worship, or ministry, to fill the 
 temple of earth with offerings to the Lord. But it is for us solemnly to ask in 
 presence of this incident — 
 
 What incense are we offering 1 Even priests may err here : burn " strange 
 fire," offer what God will abhor, and imperil their souls in the action. Consider 
 therefore — 
 
 I. Their offensive offering. "Offered strange fire." 
 
 1. What rendered their incense odious to God? "The fire was strange." It 
 lacked two essential and acceptable qualities — 
 
 (a) It had not been kindled by God. The fire on the altar was kindled from 
 heaven. The divine'origin of that fire changed human offerings laid on that altar 
 into atoning sacrifices. They became thereby sanctified. Without this divine 
 element the human offerings were not acceptable (chap. ix. 24). But these 
 priests " took their censers and put fire therein " ; and thus the fire had nothing 
 of divinity in it ; the offering was altogether earthly and human ; " strange 
 fire." 
 
 (b) It had not been mingled with blood. Sacrificial victims were being con- 
 tinuously offered on that altar ; that fire never went out ; the fire was never free, 
 therefore, from the blood. This rendered the fire sacred. Consecrated by blood. 
 Nothing came to God pleasing Him except mingled with blood. But their fire 
 had nothing of the savour of blood in it : it was, therefore, " strange," offensive 
 to God. 
 
 2. What corresponding offensiveness may mar our offerings ? 
 
 In the Christian church to-day, not a little " strange fire " is burned before 
 the Lord. The motive that prompts what we do is not divine; the fire is earthly, 
 human. The incense is not sanctified by blood; for much we do is done ivithozit 
 associating it with the atonement of Christ, and resting on the merits of His blood 
 for acceptableness and worth. Thus, the fire is " strange " when our religion or 
 work is the outcome of — 
 
 (a) Mere emotional fervour. The " wild fire " of hot sensationalism, the re- 
 ligion of boisterous emotion and animal tumult, the raging vulgarity of noise, 
 these are no acceptable substitute to offer before the Lord, in place of calm 
 devoutness and holy earnestness. There may be the noisiness of the "crackling 
 of thorns," without fervid glow or quiet heat. Emotional people are not the 
 most devotional. Sensation is no test or measure of sincerity. 
 
 (b) Mere intellectual excitement. Public prayers which are voluble and bois- 
 terous, lacking thoughtful reverence, how are they rebuked by the homage of 
 the veiled cherubim, repudiated by the emphatic command : " Be not rash with 
 thy mouth, for God is in heaven and thou upon earth ; therefore let thy words 
 be few " (Eccles. v. 2). Preaching which abandons itself to the mere " fire of 
 oratory," though rousing an audience, may be more human than divine ; souls 
 are never converted by "excellency of speech" (I Cor. ii. 1, 4, 5). 
 
 (c) Mere feverish activity. There is an evil under the sun into which very 
 young converts are betrayed. Before becoming themselves enriched in the 
 Christian life, before they have nourished and fortified their minds in divine 
 truth, without giving any one opportunity of " instructing them in the way of 
 the Lord more perfectly," as Paul did Aquila and Priscilla (Acts xviii. 26), they 
 seize their censer, and with restless eagerness rush out to wave their incense 
 forth. ".Not a novice," says Paul, "lest, being lifted up with pride, he fall 
 into the condemnation of the devil" (1 Tim. iii. (5). 
 
 {d) Mere self glorifying religious effort. He who rejects Christ's righteousness, 
 but labours, by diligent efforts, " to establish his own righteousness," offers 
 strange, fire. The Christian who is active for love of eminence or observation, 
 zealous or liberal for the sake of praise or distinction, offers "strange fire." 
 
132 HOMILETIC COMMENTARY ON [chap. x. 1, 2. 
 
 (e) Mere spiritual rhapsody. Spiritual moods and " frames of feeling " which 
 are elevated, ardent, rapturous, are not the divinest in which a child of God 
 may be found. God does not intend that we live in the cloud-land of ecstasy, 
 for elation of feeling may be but self-elevation. God brought even Paul down 
 from " the third heaven" by a " thorn in his flesh," that he might " rather glory 
 in his infirmities " ; for much of that lofty sentiment of piety is " strange fire." 
 [See Addenda, p. 151, Sensationalism.] 
 
 II. Their rash impiety. " Offered strange fire before the Lord." 
 To ordinary observers that fire looked like altar fire, as prayers which are 
 sensational, and services which are self-seeking, look like ardent piety ; but 
 " God seeth not as man seeth, he looketh at the heart." Their act was one of— 
 
 1. Fearless presumption. Even amid the solemnities of the sanctuary they 
 were reckless, frivolous. They " took fire " and swung their censers, as if it 
 mattered not how they ministered ; as if God deserved no special reverence. 
 To enter God's awful presence without awe, to engage in His worship without 
 adoration, seems a repetition of this careless swinging of censers. It is a3 
 though God still addressed the trifler : " When ye come to appear before me, 
 who hath required this at your hands that ye should tread my courts" 
 (Isa. i. 12). 
 
 " Lo, God is here ; let us adore, 
 And own how dreadful is this place." 
 
 Their conduct seems to have resulted from festive indulgence. The command 
 of v. 9 indicates that in a state of intoxicated excitement they rushed into the 
 holy place. But indulgence of any sort, if it unfits us for God's presence or 
 service, should be shunned. Human nature is likely to be overbalanced when 
 the senses are gratified; therefore Paul "kept his body in subjection," and 
 " crucified the flesh." We may come " before the Lord " " drunk, but not with 
 wine " (Isa, xxix. 9) ; intoxicated with worldly thoughts, with foolish vanity ; 
 the mind excited with delirious readings ; and whatever takes solemnity from 
 us must be shunned as we come before the Holy One of Israel. [See Addenda, 
 p. 151, Intemperance]. 
 
 2. Wilful disobedience. By lighting their own fire, and by assuming an office 
 strictly assigned to the high priest, they violated God's commands. 
 
 Analogy of their conduct :— Refusing divine provisions made for us in the 
 sacrifice of Christ, and making a religion of our own. When God has "given a 
 name under heaven whereby we must be saved," and said : " Neither is there 
 salvation in any other" (Acts iv. 12), what is it but wilful disobedience to 
 set up other trusts? Pitiful the wrongly directed efforts of mistaken souls, 
 whether of those who, not animated with the love of Christ, are yet doing 
 Christian work in their own strength ; or those who, seeking salvation, are re- 
 lying on other merits than those of the blood poured out on the altar. 
 
 III. Their alarming destruction. 
 
 They offered offensive fire ; God sent out devouring fire. " Before the Lord" 
 they burned their fire ; " before the Lord " they were burned with fire. " With 
 what measure ye mete it shall be measured to you again." Let this admonish 
 us to remember — 
 
 1. The God tvith whom we have to do. Hitherto, in the tabernacle service, 
 God had not asserted indignation against the sinful, so much as provided for par- 
 don and redemption. But He who is gracious can also show Himself just, as he 
 who presumes upon His mercy will prove. [See Addenda, p. 150, Presumption.] 
 
 2. The rebuke which presumption will receive. 
 
 (a) The complete overthrow of their rash efforts. For what is not of God shall 
 not stand. He will put every human thing to confusion. " The fire shall try 
 every man's work." Much " work " which is thought the outcome of zeal for 
 
chap. x. 1, 2.] THE BOOK OF LEVITICUS. 133 
 
 God, will prove but " wood, hay, stubble,'' merely human ; and, therefore, " if 
 the work be burned he shall suffer loss." 
 
 (b) More terrible rebuke may be given than the frustration of our work : the 
 fire may fall upon ourselves. " For the Lord Jesus shall be revealed from heaven 
 inflaming fire, taking vengeance on them that know not God and obey not the 
 gospel of our Lord Jesus Christ" (2 Thess. i. 7). And "if judgment begin 
 at the house of God, ivhat shall the end be of them that obey not the gospel of 
 God?" (1 Pet. iv. 17). [See Addenda, p. 151, Punishment. ,] 
 
 Topic: Youthful Profanation of a Sacred Office (Vv. 1, 2). 
 
 Special grace is indeed needed by those occupying highest offices in the Church 
 of God. 
 
 Nadab and Abihu were the first young men called into the ancient priesthood ; 
 and in their career a warning is offered to the young who think it easy to bear, 
 and covet precipitately to secure, the dignity and gravity of a sacred office. 
 
 Paul gives warning against calling out the young to prominent positions in the 
 Church ; and commanded " not a novice, lest," etc. (1 Tim. iii. 6). 
 
 If only the foe of the Church can secure that a young and incautious spirit 
 be placed in the forefront of God's people then he will bring all his artifices for his 
 overthrow ; and in the fall of a leader there will be great cause for " the enemy 
 to blaspheme." 
 
 God grant that many young men may be led out into usefulness in the Church, 
 and, if He will, into high stations in the Church of Christ ; into the ministry of 
 the gospel, into influential scenes of witness for truth ; but God also grant to 
 such the measure of special grace they will need, lest they stumble on the high 
 places, and enable them to bear the standard of the Lord with steady hand to 
 victory ! 
 
 I. Solemn preparation for a sacred career. 
 
 Nadab and Abihu "saw the God of Israel" (Exod. xxiv. 1, 9, 10). This was 
 Jehovah's method of preparing a man for a sacred career, e.g., Moses at the 
 burning bush (Exod. iii. 3, 6) ; Isaiah and Ezekiel for prophetic work (Isa. vi. 
 1, 6, 8 ; Ezek. i. 1) ; Saul of Tarsus for apostleship (Acts ix. 27). 
 
 That sight gave them qualification. It taught them who God was ; how 
 glorious and holy (Exod. xxiv. 10). As also saith Isaiah, " I have seen the 
 King the Lord of Hosts." They would surely be reverent and solemn here- 
 after in all their service within the tabernacle in presence of resplendent Deity. 
 
 Have you seen God for yourselves ? It is your qualification for serving Him. 
 You cannot minister before the Lord unless. Hold back from all sacred work 
 until you have " seen the King." But if God has revealed Himself to you it is 
 both a qualification and call to His service. For He wants those who have seen 
 Him to "tell the vision," to go from that secresy of blessed experience, 
 saying, " That which our eyes have seen, which we have looked upon, declare we 
 unto you, that ye may have fellowship with us " (1 John i. 1-3). 
 
 II. Entire separation to sanctuary ministry (Exod. xxviii. 1). 
 
 1. Their designation to this office was to be accompanied by most solemn rites 
 of consecration (Exod. xxix.). Washing (v. 4) ; clothing with priestly robes (vv. 
 5, 8, 9); reconciliation offerings (vv. 10-18); sanctifying unction (vv. 20, 21). 
 
 Note : that a year intervened between the directions given for their dedication 
 and the event. An interval of serious thought, meditation on their high calling, 
 forming of resolves and prayerful preparation for their future. 
 
 2. Obeying these minute directions, Moses did then consecrate them (Levit. 
 viii. 4, 30) in the sight of all Israel. They were thus publicly set apart to the 
 holy office. 
 
134 HOMILETIC COMMENTARY ON [chap. x. 1, 2. 
 
 From all this it appears how careful God is that they who are to engage in His 
 service should be spiritually prepared. It was God's idea, God's work, wrought 
 through Moses. And ye are " God's workmanship, created in Christ Jesus unto 
 good works, which God hath before ordained that ye should walk in them." 
 
 God wants you, who are called to sacred service and high trust in His Church, 
 not less hallowed and consecrated than Nadab and Abihu. " Be ye clean that 
 bear the vessels of the Lord." God must have holiness in those who serve 
 Him. 
 
 III. Startling misdemeanour and profanity. 
 
 how great a fall is here ! (Lev. x. 1, 2). 
 
 1. For aivhile they maintained a reverent demeanour. They gave good promise 
 (chap. viii. 36) ; were observant and obedient to God's word ; and attended to 
 the duties of their office (ix. 8, 9, 12, 13). Not instantaneously did they fall from 
 their eminence. The castle must first be undermined before it crumbles into 
 ruins. 
 
 " Ye did run well." Young Christians began their spiritual life with every 
 promise of " adorning the doctrine of God their Saviour in all things," conversion 
 seemed thorough; and Christian service was entered on with seriousness and 
 earnestness, consecration seemed real. But a vast difference exists between a 
 hopeful beginning and " continuing therein with all perseverance": "holding fast 
 the beginning of our confidence steadfast unto the end." 
 
 Many a ship made a good start — wrecked ! Many a well formed bud — 
 blighted ! Many a promising youth — destroyed ! 
 
 2. What explains and accounts for their fall ? 
 
 Was it a mere mistake, an act of ignorance 1 No ; " the Lord commanded 
 them not." Emphatic prohibition : " Ye shall burn no strange incense thereon," 
 etc. (Exod. xxx. 9). It arose from recklessness. They may have thought their 
 own fire as good as that on the altar ; but they had no right to think on such 
 a matter ; God had commanded. 
 
 When God has made the way of obedience, the way of salvation, the way of 
 holiness plain, to substitute anything is an act of daring presumption and a 
 horrible offence to God. 
 
 What could have led them to this act of presumption % With God's express com- 
 mand, how dared they disobey % In a festive moment they seemed to have lost 
 sobriety ; and their act was done under the confusion of drink. How fearful the 
 act ! What bitter woes and wrongs has not the baneful indulgence wrought ! 
 what homes desolated, what characters destroyed, what souls ruined ! True, 
 indeed of intemperance — 
 
 When once the demon enters, 
 
 Stands within the door, 
 Peace and hope and gladness 
 
 Dwell there nevermore. 
 
 Alas for the young who have fallen thereby ! 
 
 Put away from you all indulgence which imperils your character and piety. 
 Have a just fear of yourselves. Do not think you stand, lest you fall. [See 
 Addenda p. 151, Intemperance^ 
 
 IV. Punishment op youthful profanity. " They died before the Lord." 
 
 1. Though exalted in religious privileges : how terrible their doom. " Thou 
 Capernaum, exalted unto heaven, shalt be cast down to hell." 
 
 Yes : the divine grace with which men trifle will invoke most fearful retribu- 
 tion. " Of how much sorer punishment, suppose ye, shall he be thought worthy 
 who hath trampled under foot the Son of God." " Therefore, kiss the Son 
 lest he be angry, and ye perish from the way when his wrath is kindled but 
 a little." 
 
Chap. x. 1, 2.] THE BOOK OF LEVITICUS. 135 
 
 That high All-Seer which I dallied with 
 
 Hath turned raj feigned prayer upon my head, 
 
 And given in earnest what I begged in jest. 
 
 Thus doth He force the swords of wicked men 
 
 To turn their own points on their master's bosom. 
 2. In the beauty and fulness of youth, how instant their destruction ! Dread 
 the possibility of being thus arrested : life arrested in an act of sin ! Leave the 
 way of godliness but for a moment ; you may never return ! Adventure upon 
 one rash step of impiety : it may be your last. There is but one step between 
 you and death ! 
 
 " God is angry with the wicked every day " : but He holds back judgment ; 
 yet it may leap forth any day. " Wherefore, let us have grace, whereby we may 
 serve God acceptably with reverence and godly fear : for our God is a consuming 
 fire." [See Addenda p. 151, EasJmess.] 
 
 Topic: The Sin of Aaron's Sons (Vv. 1, 2). 
 
 Not many hours had elapsed since Nadab and Abihu were consecrated to the 
 sacred office of the priesthood. They knew that only the high priest was to 
 officiate with the holy incense, and that the fire to be employed must be taken from 
 the brazen, and put upon the golden altar. Yet they usurped the functions of 
 the high priest, kindled common fire, and offered it on the golden altar, " which 
 the Lord had not commanded." Such an act was a flagrant exhibition of insub- 
 ordination, and a direct insult to Jehovah. In their heinous sin we see — 
 
 I. How elevation to high and holy positions does not place men beyond 
 
 THE TEMPTATION AND LIABILITY TO COMMIT SIN. 
 
 Consecrated to the priestly office, they were henceforth expected to be 
 examples to the people of purity, and piety. They would be amid scenes, and 
 engage in services, calculated to restrain them from wrong-doing, and to stimu- 
 late them to good works. It was reasonable to expect that, while the solemn 
 ceremony of consecration and inauguration was fresh in their memories, they 
 would be conscientious, circumspect, and magnify their office ; but a day did not 
 elapse without a strong temptation to desecrate their office ; a day did not 
 elapse before they yielded to the temptation. They were proud and presump- 
 tuous ; intoxicated with the elevation they had received to the priestly office (if 
 not with drink), and snatching up common fire, went unbidden into the holy 
 place before the Lord, and insulted Him to His face. The temptation was pecu- 
 liar to their position; flatterered their vanity; promised them equality with 
 Moses and Aaron in authority and power ; they yielded to it and fell. By un- 
 holy ambition fell the angels and our first parents — no position, however 
 exalted, seems to be exempt from temptation to pride and presumption. We 
 learn that (i.) having pious parents ; (ii.) being in holy places ; (iii.) holding sacred 
 offices; (iv.) seeing divine manifestations, will not place us beyond the reach of 
 temptation to commit sin, or screen us from punishment if we commit it" Even 
 Jesus Christ was assailed by the shafts and insinuations of the wicked one. 
 Being a servant, and even a son of God, does not exempt from temptation, but 
 temptation is not in itself sin, yielding is sin. 
 
 II. HOW THE COMMITTAL OF SIN MERITS, AND MAY MEET WITH SUDDEN CORRE- 
 SPONDING RETRIBUTION. 
 
 Their punishment may seem severe, but it must be remembered that the sin 
 was committed (a) by persons in high position, (b) enjoying great privilege, (c) pos- 
 sessing great light and knoivledge, (d) deliberately, and \e) daringly, on the floor of 
 the holy place, and before the face of the holy God. It was a sin, which, if not 
 signally and immediately punished, would have been a precedent for presumption 
 of the highest kind. Had they sinned ignorantly, they would have been allowed 
 
136 H0M1LET1C COMMENTARY ON [chat. x. 1—3. 
 
 the privilege of the sin offering. We may not always be able to trace resemblance 
 between sin and its punishment, in kind or degree, but the Judge of all the earth 
 is equitable, and allots His punishments according to the deeds done, and in the 
 end will render unto every man according to his works. Position, circumstances, 
 knowledge, intention, ability — all will be taken into account in adjusting penalty 
 and awarding bliss. 
 
 III. HOW SUCH RETRIBUTION, WHTLE IT CONDEMNS THE SINNER, VINDICATES THE 
 BROKEN LAW AND GLORIFIES THE LAWGIVER. 
 
 We may note that the punishment they received (1) condemned 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. The Lord had said to Moses that He 
 would be sanctified in them who drew near Him, and glorified by all the people ; 
 and He would make even the wrath, or wickedness of man, to praise Him. Nadab 
 and Abihu treated the law and the Lawgiver with contempt, and the Lord showed, 
 by visiting them with immediate retribution, that such sins deserve death, and 
 that He is able to vindicate His own glory. 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 
 led 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. Knowledge of God will be good or ill to us according as we use 
 or abuse it. The law set before men life and death, and left them to choose. 
 The gospel is a savour of life unto life, or of death unto death, according as men 
 accept or reject it. Sacred fire renders divine worship acceptable, strange fire 
 renders divine worship abominable ; the former God longs for, the latter God 
 loathes. 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. B. 
 
 Topic : Man's Degradation of What is Holy (Vv. 1-3). 
 
 The page of human history has ever been a sadly blotted one. It is a record 
 of failure from first to last. Amid all the delights of Eden man hearkened to 
 the tempter's lie (Gen. iii.). When preserved from judgment by the hand of 
 electing Love and introduced into a restored earth, he was guilty of the sin of 
 intemperance (Gen. ix.). When conducted by Jehovah's outstretched arm into 
 the land of Canaan, he " forsook the Lord, and served Baal and Ashtaroth " 
 (Judges ii. 13). When placed at the very summit of earthly power and glory, 
 with untold wealth at his feet, and all the resources of the world at his command, 
 he gave bis heart to the uncircumcised stranger (1 Kings xi.). No sooner had the 
 blessings of the gospel been promulgated, than it became needful for the Holy 
 Ghost to prophecy concerning "grievous wolves," " apostasy," and all manner of 
 failure (Acts xx. 29 ; 1 Tim. iv. 1-3 ; 2 Tim. iii. 1-5 ; 2 Peter, ii. j Jude). And, 
 to crown all, we have the prophetic rec®rd of human apostasy from amid all the 
 splendours of millenial glory (Rev. xx. 7-10). Thus : 
 
 I. Man spoils everything. Place him in position of highest dignity, and he 
 will degrade himself. Endow him with most ample privileges, and he will abuse 
 them. Scatter blessings around him in richest profusion, and he will corrupt 
 
chap. x. 1-11.] THE BOOK OF LEVITICUS. 137 
 
 them. Such is man ! Such is nature in its fairest forms, and under the most 
 favourable circumstances. Here, with Nadab and Abihu — 
 
 1. Hardly had the divine position been assumed ere it was deliberately aban- 
 doned, through neglect of the divine commandment. Hardly had the echo of 
 the shout of victory died away ere the elements of a spurious worship are 
 prepared. 
 
 2. Man has always proved himself ill-disposed to walk in the narrow p ath of 
 strict adherence to the plain word of God. The by-path has ever seemed to 
 present resistless charms to the poor human heart. "Stolen waters are sweet" 
 (Pro v. ix. 17) ; such is the enemy's language. 
 
 3. Nadab and Abihu took their oivn ivay : they should have acted according to 
 the word of the Lord. 
 
 II. Divine holiness rejects that which is the fruit of man's corrupt will, 
 " There went out fire from the Lord and devoured them." How deeply 
 
 solemn. 
 
 1. By the outgoing of fire Jehovah had signified His acceptance of a true sacri- 
 fice (chap. ix.). 
 
 2. By the outgoing of fire He sends His judgment upon erring priests (chap. x.). 
 The " strange fire " was rejected as an abomination. The Lord was glorified in 
 the former ; but it would have been a dishonour to accept the latter. 
 
 Men's corrupt will is never more hideous and abominable than when active in 
 the things of God. But — 
 
 III. Man cannot be permitted to desecrate the sanctuary op the divine 
 presence. " I will be sanctified in them that come nigh me," etc. 
 
 1. The dignity and glory of the entire economy depended on Jehovah's mainten- 
 ance of His righteous claims. If these were to be trifled with all was forfeited. 
 If men were allowed to defile the sanctuary by " strange fire " there was an end 
 to everything. 
 
 2. Nothing could be permitted to ascend from the priestly censer but the pure 
 fire, kindled from off the altar of God, and fed by the " pure incense beaten 
 
 3. Man must not be allowed to introduce his devices into the worship of God. All 
 his efforts can only issue in the presentation of " strange fire," unhallowed in- 
 cense, false worship. His very best attempts are an absolute abomination in the 
 sight of God.— C. H. M. 
 
 Topic: The Law of Worship (Vv. 1-11). 
 
 Religious history is a continuous series of revelations of God : every incident 
 freighted with significance and suggestiveness. The gleam of the seraph's sword 
 at the gates of Eden declares the sinner's banishment from God : the roar of the 
 deluge is the voice of many waters attesting the terrible might of Divine judg- 
 ments : the lightnings of Sinai write out in letters of fire the sovereignty of the 
 decalogue. And so in the doom of Nadab and Abihu we have announced in tongues 
 of flame the law of worship. What answer does the incident give us to the vital 
 question, How can men worship God acceptably 1 
 
 I. The character op the worshipper is a factor of importance. 
 
 While the people were yet trembling at the judgments sent upon the offending 
 priests, God ordained certain restrictions to be observed by those who ministered 
 at His altars, as a " statute for ever throughout your generations, that ye may put 
 differences between holy and unholy, and between unclean and clean." 
 
 1. The numerous directions in the Jewish ritual relating to personal purity, 
 were all significant of the value of character in the office of worship. 
 
 2. Yet the soundness of the inward life as pre-reg:uisite to a real approach to God 
 
138 H0M1LET1C COMMENTARY ON [chap. x. 1—11. 
 
 is seldom considered. This material age exalts the form above the spirit. If a 
 man observe the formalities of public worship his spiritual condition is assumed 
 to be correct. 
 
 3. But character, the style and stamp of the man, is the one thing needful. 
 " Blessed are the pure in heart, for they shall see God." 
 
 II. The purpose op the worshipper is the element of which God makes 
 account. 
 
 Nadab and Abihu offered " strange fire " in obedience to some selfish end. 
 Their proper offices in the ministry were subordinate ; the adoption of a new 
 method would secure them reputation. Egotism, vanity, prompted them. 
 
 1. When a minister at God's altar now cultivates eccentricities and extravagances 
 of manner to attract a crowd and become famous, he is offering " strange fire." 
 A singleness of purpose to honour God should be the sovereign motive in every 
 minister's heart. 
 
 2. Attendance in God's house is not proof of true worship. Why are they there 1 
 Coming to be charmed with eloquence is not worship. Attendance from force of 
 habit is not worship. Ceremony is easier than consecration ; so men satisfy 
 themselves with the outward observance, while the essential need of the inward 
 aspiration is overlooked. 
 
 It is averred that the offices of public worship are waning in interest and 
 influence. The reason is not far. It is not from lack of facilities and appliances. 
 There are wheels enough, but not enough of " the living spirit within the 
 wheels." Abolish the intellectual and sesthetic theory of worship, and restore 
 the spiritual, and the evil is corrected. Let every man feel that only the outgo 
 of His heart to God is worship, and our places of prayer will become true temples 
 where the glory of the Shekinah burns, and where hushed assemblies gather to 
 sun themselves in the light of the Divine Presence. 
 
 III. The preparation for worship is a matter to which God attaches great 
 importance. 
 
 1. Men should be at their best when they approach the place and hour of 
 worship. In the house of God things suffered elsewhere were forbidden (vv. 8, 9). 
 Every faculty should be in highest exercise; every barrier to God's freest 
 access to the soul should be broken down. 
 
 2. Now, as then, true ivorship requires preparation. It cannot be extempo- 
 rised. We cannot turn to it at a moment's notice, and realise it while our ears 
 are full of the babble of the market and our hands are clenched in the grip of 
 gain. As Moses in sight of the flaming bush must put off his shoes because he 
 was standing on holy ground, so those who would meet God in their worship 
 must prepare themselves. A hushed season of reverence is a pre-requisite ; a 
 ready soul, and no other, finds a waiting God. 
 
 IV. The mode of worship has its limits of importance. 
 
 Nadab and Abihu were punished for departing from the divinely established 
 order of service. Under the Christian dispensation larger liberty 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 is still in force. 
 
 1. Forms of worship are only to help men to get to God. All claims to antiquity, 
 or beauty of diction, or appeal to the sensuous in men, are barred out ; the one 
 question is, Do they help us to push open the doors of the invisible world, and 
 make our way to the presence of our Lord 1 
 
 2. In the nature of the case there is no one set method for reaching this end. 
 The ritual which gives wings to the soul in Christian lands may prove a drag 
 weight to the Zulu. 
 
 3. The soul owes no loyalty to ceremonials of human contriving. Along which 
 way it can quickest find God it is bound to travel. There is no best way for 
 the whole world. 
 
Chap. x. 2— 5.] THE BOOK OF LEVITICUS. 13'J 
 
 Eight character, earnest purpose, due preparation, helpful method, these are the 
 essentials to acceptable worship. These will open a door through which the 
 divine Spirit shall come in, until the soul of the worshipper is " filled with all 
 the fulness of God." — Rev. Edward S. Atwood, in Sermons on the International 
 S. S. Lesso7is. 
 
 Topic: Spurious Worshippers: their Daring and Doom (Vv. 2-5). 
 
 I. God discriminates between true and spurious worship. 
 
 1. Earnest spirits, honest in their struggles in searching after peace with God, 
 may make mistakes in coming nigh Him. They may bring what He cannot receive ; 
 self-reliant efforts. " If I wash myself in snow-water, and make my hands never 
 so clean" (Job. ix. 30); repentant tears, hoping to appease by contrition ; generous 
 acts, endeavouriDg to win by deeds of mercy. Such efforts, though erronious, 
 may be sincere endeavours of upright, but unenlightened consciences to attain a 
 knowledge of sins forgiven. Hence eager souls are seeking God by works of the 
 law, or the ordinances of systematic religion. 
 
 2. All such will doubtless issue through the exceeding goodness of God, in the 
 clear light of a known and enjoyed salvation. There never yet was one who 
 followed the faintest glimmerings of light which fell upon his understanding, who 
 did not, in due time, receive more. " To him that hath shall be given." " The 
 path of the just is as the shining light, which shineth more and more unto the 
 perfect day." All this is as plain as it is encouraging. 
 
 3. Yet they who bring their own impious ivills into the worship and service of 
 God can expect no graciousness from God ; on them, sooner or later, the solemn 
 judgments of a righteous God, who cannot allow His claims to be trifled with, 
 must fall. " I will be sanctified in them that come nigh me." 
 
 II. God deals with worshippers on the terms of their own profession. 
 
 1. If men come near Him, honestly seeking Him, He will meet them as seekers, 
 and they shall surely find Him. 
 
 2. But when men approach as priests, He will demand from them such worship 
 and incense as priests should offer. 
 
 3. They who come before God as worshippers are regarded by Him as no 
 longer seekers, enquirers, asking the right way to Him, but as those who believe 
 they know and profess to have found. From such He requires the true worship, 
 the acceptable offering. If their censer smokes with unhallowed fire, if they 
 offer unto God the elements of a spurious worship, if they essay to tread His 
 courts unwashed, unsanctified, unsubdued, if they place on His altar the work- 
 ings of their own corrupt m\\, judgment must be the result. There will be (a) the 
 immediate rejection of all worship which has not the Father for its goal, Christ 
 for its substance and hope, the Holy Spirit for its sanctity and acceptableness ; 
 and there will be (6) the fearful judgment at the last, when all folly and wrong 
 will be accursed. 
 
 4. God's holiness is as quick to reject all " strange fire," as His grace is quick 
 to accept the faintest, feeblest breathings of a true heart. He must pour out 
 His righteous judgment upon all false worship, though He will never "quench 
 the smoking flax, or break the bruised reed." 
 
 III. Yet what an enormity of spurious worship goes up before god. 
 
 1. Very much of that which passes among men for worship of God is but 
 " strange fire " after all. There is neither the pure fire nor the pure incense, 
 and therefore heaven accepts it not. 
 
 2. Attainment to the true qualities of hallowed worship is a result of divine grace 
 in the soul. He who knows through grace the pardon which the blood of Christ 
 
140 UOMILETIC COMMENTARY ON [chap. X 3,2. 
 
 brings, he who has received the illumination of the Holy Ghost, can worship 
 the Father in spirit and in truth. 
 
 3. It is consolatory to turn our thoughts from the vain worship which 
 within so many shrines is burned before the Lord, to consider the true ivorship 
 which from so many honest and Christian hearts is ascending to God's sanctuary. 
 
 IV. The just judgment, which falsity of worship evokes, cannot fail to 
 
 COME. 
 
 1. It tarries now, because of the interposing grace of Christ, staying the plague, 
 arresting the doom. During this age of grace, " God is in Christ reconciling the 
 world unto Himself, not imputing their trespasses unto them." Therefore the 
 judgment falls not direct, as on Nadab and Abihu it did, on spurious wor- 
 shippers. 
 
 2. Yet the throne of God cannot ever continue to be insulted by clouds of im- 
 pure incense ascending from unpurged worshippers. "Strange fire" will ultimately 
 be quenched for ever, and all that is spurious be abolished, and the whole 
 universe become as one hallowed temple wherein the true God, Father, Son, and 
 Holy Ghost, shall be adored in acceptable and reverent worship throughout the 
 everlasting ages. 
 
 Topic : A Warning to Worshippers (V. 1 , 2). 
 
 There are three circumstances in which the Old Testament dispensation deserves 
 our notice. (1) As it prefigured the times of the gospel and the sacrifice of Christ — 
 " the law a shadow." (2) As it showed the true requisites of acceptable worship. 
 (3) As it plainly marks the solemnity ivhich God attaches to all the institutions of His 
 own appointment. Everything was marked by severity. The Sabbath breaker was 
 punished with death, disobedience to parents with death, the slightest infraction 
 of a solemn ordinance was punished with death. Instance before us, Nadab and 
 Abihu. Say not we have no concern. The dispensation differs, but the Lawgiver 
 is still the same (Heb. xii. 28, 29). Tabernacle typified Christ (Heb. ix. 8). 
 
 Consider the circumstances, warnings, inferences. Necessary to mark these. 
 
 I. The CHIEF circumstances which the history records. 
 
 1. The setting up of the tabernacle. This had been erected at a great expense, 
 and was truly a national work, and the completion of it was a subject of universal 
 congratulation. No labour was withheld, no cost spared, no difficulty considered ; 
 all ages, all classes, all ranks, almost all hands were employed in forwarding it 
 (Ex. xxxv. 20). It had been framed after the pattern in the mount, by God's ex- 
 press appointment, " as the Lord commanded." The most consummate skill had 
 been employed in its erection; and as they saw its hallowed curtains finished, 
 they rejoiced with an elevated and a reasonable joy. They felt that they were 
 no longer aliens ; they had the visible symbol of God's presence ; they were raised 
 to the dignity of moral life ; they had a sanctuary to which they might repair, 
 and, amidst the toils of the wilderness, there was one object on which the eye 
 might rest, one sacred enclosure which formed the link between earth and heaven. 
 It was their refuge in danger, their guide in perplexity, their solace in weariness, 
 and their hope when every other hope failed them. 
 
 2. The acceptance of their sacrifices. At length the expected day arrived when 
 the tabernacle should be publicly consecrated and the first services performed. 
 Ten thousand hearts beat with warm devotion when the solemnities began. 
 Moses and Aaron, the elders of Israel, the Levitical priesthood, the great congre- 
 gation — all were assembled. And now the sin offering for Aaron was to be pre- 
 sented. The beasts were slain, the ceremonies performed, the blood was sprinkled, 
 the wave offering was offered ; Aaron, in the ardour of devotion and with a heart 
 overflowing with love, blessed the people (23, 24). The sacrifice was accepted. 
 
Chai\ x. 1,2.] THE BOOK OF LEVITICUS. 141 
 
 3. The death of Nadab and Abihu. " And Nadab and Abihu took each a censer 
 and put fire." This had been distinctly prohibited — went beyond God's ordinance. 
 It was a virtual contempt of the authority of God, a dishonour to the spiritual 
 nature of that institution. They were, probably, over-elated with the honour of 
 their new function, and perhaps, with the headstrong vanity of irreligious youth, 
 anxious to overstep the ordinary forms and show thei*" independence of the ex- 
 ample and authority of Aaron. The Jewish doctors suppose that these young men 
 were intoxicated with wine, and had also neglected to make the proper distinctions 
 in the sacrifices (from 8 and 9). 
 
 Their sin was compounded of impiety, presumption, and sacrilege. "And there 
 went out fire from the Lord." Fire was their sin, fire their punishment. God saw 
 that fire was the fittest vengeance for a sin of fire — his own fire for their strange 
 fire ; the same fire which consumed the sacrifice now consumed the sacrificers. 
 " It is a fearful thing to fall into the hands of the living God." They had to do 
 with one who was wise to prescribe His own worship, just to require what He 
 hath prescribed, and powerful to avenge what was in opposition to His command. 
 
 There is something inexpressibly awful in the thought that the service of the 
 sanctuary began with death and judgment "before the mercy-seat" (4-6). 
 
 II. The warnings which the text perpetuates. 
 
 Lay it to heart, and remember that it is as effectual to all the purposes of 
 solemn caution as though it had occurred but yesterday and had taken place 
 within the precincts of a Christian temple. Is is recorded for your instruction. 
 God is the same, religion is the same, worship is the same, and the sanctions of 
 Gospel ordinances are the same ; the only difference is that the punishment is 
 deferred till death, and that instead of earthly and material fire, those who mock 
 God in His ordinances will be exposed to a fire never quenched, "suffering the 
 vengeance of eternal fire" 
 
 1. The awfid solemnity which God attaches to the ordinances of religion. " I will 
 be sanctified in them that come nigh me." This law has never been repealed, but 
 it has been renewed and perpetuated by Christ Himself. " God is a spirit." Ex. 
 x. 22. Sanctified God will be, either in the spirituality of men's worship, or the 
 severity of their condemnation. Let us beware of falling into their sin. When 
 we come with prayerless and unsanctified hearts, with worldly affections, with 
 profane imaginations, when we worship without spirituality of mind, without 
 imploring the grace of the Holy Spirit, and without a lively faith in the sacrifice 
 and intercession of Christ, we bring common fire, " strange fire," to the altar. 
 These flames were never of His kindling. He hates both altar and fire, priest and 
 sacrifice. Who can calculate our guilt 1 
 
 Remember this, ye who only come to trifle, who never pray before you come, 
 who make no conscience of spiritual worship — remember, you never leave His 
 house as you enter it. You leave it with a heavier weight of guilt. " Keep thy 
 foot," etc. (Eccles. v. 1). 
 
 2. No outward profession, no forms of religion, however specious, will avail with- 
 out internal piety. Nadab and Abihu had been anointed with holy oil, set apart 
 by God Himself, clad with beautiful garments, had taken part in a sacrifice ivhich 
 had been accepted (ix. 9). But all this was as nothing. What a lesson to ministers ! 
 Well may we tremble, answerable for the spirit we diffuse in prayer, etc. 
 
 3. The piety of parents will form no shield for the iniquity of children. Aaron's 
 sacrifice had been accepted, his sons were smitten instantly. We might have 
 pleaded their youth and inexperience, a first offence, their relation to Aaron. 
 Even Aaron had not a word. 
 
 III. The inferences which this event supplies. 
 
 1. Bless God for the more gracious age in ivhich you live, that "mercy now re- 
 joices against judgment." 
 
 2. Mourn the iniquity of your holy things. Even our very approaches to God, 
 
142 I10M1LETIC COMMENTARY ON [chap. x. 3. 
 
 our prayers, hymns, services, are all marred by our sad defects, in spirit, manner, 
 and aim. 
 
 3. Implore the divine Spirit to " help your infirmities, for we know not what 
 to pray for as we ought ; but the Spirit himself maketh intercession for us with 
 groaniugs which cannot be uttered, and maketh intercession for the saints accord- 
 ing to the will of God " (Rom. viii. 26, 27).— Rev. Samuel Thodey, a.d. 1822. 
 
 Topic: The Silence of Aaron's Sorrow (V. 3). 
 
 The sudden and awful destruction of Nadab and Abihu filled the heart of 
 their father with unutterable grief. It must have been a most appalling sight 
 to see two young men clad in priestly vestments smitten dead before the Lord 
 in the midst of an iniquitous act of innovation. But "Aaron held his peace." 
 Let us notice — 
 
 I. The poignant character of aaron's sorrow. The blow came and 
 smote (i.) his patriotism — he would feel that Israel as a nation was disgraced ; 
 (ii.) his piety — religion was dishonoured and God insulted; (iii.) his paternity. 
 As a man, he would have felt deeply had any two men of Israel met with such 
 a doom ; but for the victims to be his sons, the flower and promise of his 
 family, this would make his grief exceedingly great. He may have looked upon 
 them with pardonable pride the day before, when they stood by his side and 
 received the commendation of the Lord ; now he stands beside them with un- 
 utterable shame, as well as sorrow, as he sees them lying lifeless under the 
 condemnation of the Lord. (1) It is a great grief for parents^ to watch their 
 children die when they have seen the end approaching, and have prepared their 
 hearts to meet the bereavement by its slow approach ; but in Aaron's case the 
 bereavement was sudden, there were no premonitions to prepare the father's 
 heart to meet it. (2) It is a great grief for parents to surrender their children 
 even when they feel sure they die in the Lord, and that God gently takes their 
 life away ; 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. 
 
 The catastrophe struck him dumb. He restrained himself, and refrained from 
 uttering any comment on the event, any complaint against God. It was not the 
 silence of stoicism, or sullenness, or obstinacy; hut oi devout and reticent submission. 
 He heard what Moses had to say upon the event ; he felt his sons had grossly 
 insulted the Lord ; that God's glory must be vindicated ; that the punishment 
 was merited ; so, he l( held his peace." He offered no objection, asked for no 
 explanation; knew he could not reverse the verdict, could not restore the 
 victims ; it was an irreparable loss ! He " held his peace " ; no language of his 
 could have described his grief, or conveyed a fair idea of his sorrow. He " held 
 his peace" with men, but by thought, which is inarticulate speech, he could tell 
 his grief to God. Out of the abundance of the heart the mouth sometimes can- 
 not speak ; at such a time as this, in the hidden depths of the spirit, the heart 
 only knows its own bitterness. This incident of Aaron silently and meekly bear- 
 ing his great grief teaches us that one of the most consistent and expressive ways 
 to show our sincere sorrow in the hour of any great calamity, is by holding our 
 peace. Silence at such a time is (a) safe, (b) devout, (c) consistent. The silence 
 must be holy and resigned; for there may be rebellion and anger in the heart 
 when the lips are dumb. — F. W. B, 
 
Chap.x. 6, 7.] THE BOOK OF LEVITICUS. 143 
 
 Topic: Priestly Elevation above Private Sorrow (Vv. 6, 7). 
 
 Aaron, Eleazar and Ithamar were to remain unmoved in their elevated 
 place, their holy dignity, their position of priestly sanctity. Neither the failure, 
 nor the judgment consequent thereon, was to be allowed to interfere with those 
 who wore the priestly robes and were anointed with " the oil of the Lord." 
 Those outside might " bewail the burning," but as for Aaron and his sons, they 
 were to go on in the discharge of their hallowed ministries. 
 
 I. Worship, not lamentation, is the solemn function of priests. 
 Priests in the sanctuary were not to bewail but to adore ; not to weep as in 
 
 the presence of death, but to bow their anointed heads as in the presence of the 
 divine visitation. The fire of the Lord might act and do its solemn work of 
 judgment, but to a true priest it mattered not what that " fire " came to do — to 
 express divine approval by consuming the sacrifice, or divine displeasure by 
 smiting sin ; that " fire " was the known manifestation of God, and whether it 
 acted in mercy or judgment the business of all true priests was to worship. "I 
 will sing of mercy and of judgment ; unto thee, Lord, will I sing." 
 
 II. They who have the anointing of the Holy Ghost must maintain an elevation 
 of soul above nature's weaknesses. 
 
 1. Priestly nearness to God gives the soid an insight into all God's ways, and such 
 a sense of the rightness of all His dispensations that one is enabled to worship in 
 His presence, even though the stroke of His hand has removed from us the object 
 of tender affection. 
 
 2. Though godly souls feel as men, they worship as priests. They are not 
 stoics ; but an elevated spiritual life opens up a region to the soul brought " nigh 
 to God " of thought, feeling, experience, in which nature can never move ; a 
 region in which, with all its boasted refinement and self-sufficiency, nature 
 (unhallowed by God's grace and unsustained by the Lord's sufficiency) knows 
 nothing. We must tread the sanctuary of God with truepriestly energy, in order 
 to enter into the depth, the meaning, and power of such holy mysteries. 
 
 The prophet Ezekiel was called, in his day, to sit down to this difficult lesson 
 (Ezek. xxiv. 16-18) ; and it proves that in prophetic testimony, as well as in 
 priestly worship, we must rise superior to all the claims and influences of nature 
 and of earth. 
 
 III. Our high priestly privileges may be forfeited by the assertion 
 of nature's frailties. 
 
 Too often sanctified and hallowed souls fall below their divine elevation. 
 
 1. Nothing save realised priestly nearness to God can preserve the heart from 
 the power of evil or maintain its spiritual tone. 
 
 2. All believers are priests unto God, and nothing can deprive them of their 
 position as such. But though they cannot lose their position they may grievously 
 fail in the discharge of their functions. While looking at the precious truth of 
 the believer's security we may forget the possibility of our failing to discharge 
 our sacred duties. 
 
 3. There is continual need of watchfulness and prayer, that the hallowed eleva- 
 tion of priests unto God be preserved. His heavenly grace alone will preserve us 
 from every species of failure, whether it be personal defilement, or the 
 presentation of any of the varied forms of " strange fire," which abound so in 
 the professing Church, or in the yielding to personal weakness of grief and com- 
 plaint of our frail human nature. — Developed from Notes on Leviticus, by C. H. M. 
 
144 H0M1LETIC COMMENTARY ON [chap. x. 8-11. 
 
 Topic: Excitations Perilous to Communion (Vv. 8-11). 
 
 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 dis- 
 charge of the priestly office. 
 
 I. Each should discover for himself what acts upon him as a deleterious 
 excitement. 
 
 1. The causes ivhich excite are manifold indeed ; wealth, ambition, politics, the 
 varied objects of emulation around us in the world, as well as " wine and strong 
 drink." 
 
 2. Acting upon us with exciting power, they entirely unfit us from every 
 department of priestly service. If the heart be swollen with (a) feelings of pride, 
 covetousness or emulation, it is utterly imopssible that the pure air of the sanctuary 
 can be enjoyed, or the sacred functions of priestly ministry discharged. Men 
 speak of the versatility of genius, or a capacity of turning quickly from one 
 thing to another ; but the most versatile genius ever possessed could not enable 
 a man to pass from (b) an unhallowed arena of literary, commercial or political 
 competition, into the holy retirement of the sanctuary of the divine presence ; 
 nor could it so adjust the eye that has become dimmed by the influence of such 
 scenes as to enable it to discern, with priestly accuracy, the difference " between 
 holy and unholy, and between unclean and clean." 
 
 II. God's priests must keep themselves apart from unhallowed ex- 
 citations. 
 
 1. Theirs is a path of holy separation and abstraction. They are called aside 
 from and raised far above the influence of merely earthly joy as well as earthly 
 sorrow. In other words, the joy of God's priests is not the joy of earth, but the 
 joy of heaven, the joy of the sanctuary. "The joy of the Lord is their 
 strength." 
 
 2. Hence, everything that incapacitates us for our priestly function, that tends 
 to derange our priestly relation or dim our priestly vision, must unfit us for the 
 service we are called to render. The heart must be kept right, the conscience 
 pure, the eye single, the spiritual vision undimmed. 
 
 3. The soul's business in the holy place must be faithfully and diligently attended 
 to, else all will go wrong. Private communion with God must be kept up, else 
 we shall be fruitless as servants, and defeated as men of war. It is vain for us 
 to bustle about, and run hither and thither in what we call service, or indulge 
 in vapid words about Christian valour and warfare. If we are not keeping our 
 priestly garments unspotted, if we are not keeping ourselves free from all that 
 would excite nature, we shall assuredly fail and be defeated. Our success 
 in every department depends on our cultivating a spirit of worship. 
 
 (a) Let us then exercise a spirit of self-judgment over our habits, our ways, our 
 associations. It is the business of each one to be fully aware of what is to him 
 as " wine and strong drink," what blunts his spiritual perceptions. It may be 
 the auction mart, a cattle show, a newspaper — the merest trifle. But if it tends 
 to excite, it will disqualify us for future ministry. 
 
 (b) When by grace we discern aught that in the slightest degree unfits us for 
 the elevated exercises of the sanctuary, let us put it away, cost what it may. 
 Let us not suffer ourselves to become slaves of a habit. 
 
 (c) Communion with God should be dearer to our hearts than all besides ; and 
 just in proportion as we prize that communion shall we watch and pray against 
 everything that would rob us of it, against everything that would excite, ruffle or 
 unhinge. 
 
 id) The more we live in the presence of God, the less we can bear to be out of 
 
chap. x. 12— 20.] THE BOOK OF LEVITICUS. 145 
 
 it ; and no one who knows the deep joy of being there could lightly indulge in 
 aught that would take or keep him thence. There is not that object within the 
 compass of earth which would, in the judgment of a spiritual mind, be an 
 equivalent for one hour's fellowship with God. 
 
 By abiding in the secret retirement of His holy presence, and keeping im- 
 plicitly to His truth, we shall be kept from false worship of every kind, and 
 fleshly excitement in all its forms ; so shall we be enabled to carry ourselves 
 aright in every department of priestly ministration, and to enjoy all the privi- 
 leges of our priestly position. The communion of a Christian is easily hurt by 
 the rude influences of an evil world ; within the sacred precincts of the divine 
 presence all is pure, safe, and happy. 
 
 Far from a world of grief and sin, 
 With God eternally shut in. 
 
 [See Addenda, p 151, Sensationalism.] — Vide, C. H. M. 
 
 Topic: The Unrelaxing Strictness op the Ritual (Vv. 12-20). 
 
 The Lord having spoken unto Aaron (v. 8), showing that he was not dis- 
 missed from service on account of the sins of his sons — Moses now addresses 
 him and his two surviving sons upon the law of eating the holy things ; showing 
 they were still as priests to draw near to the Lord, and mediate for the people. 
 
 Workers may sin and die, but God's work must go on. The reiteration of the 
 law of the meat offering was useful and timely, as Aaron and his sons may have 
 forgotten it in alarm and confusion at the calamity just occurred. They were to 
 partake of their portion according to the law of the Lord, as their due, according 
 to the commandment of the Lord. 
 
 Then having given these directions concerning the offerings, Moses betrays 
 some misgivings respecting the full observance of the sin-offering ritual : and 
 " Moses diligently sought the goat of the sin offering, and, behold it was burnt " ; 
 this made him angry, he questioned the sons of Aaron upon their delinquency, 
 and assured them that they might and ought to have eaten what was appointed 
 them as their share of the sacrifice in the holy place. [See chap. vi. 26-29.] 
 Aaron offered an apology for the omission, and Moses accepted it. Let us look — 
 
 I. At the failure of the priests to fulfil the required ritual. 
 
 Moses reminded them that he had enjoined it upon them; that what he en- 
 joined he received from the Lord ; the portion allotted them was the gift of God, 
 and given in connection with the privilege of acting as typical sin-bearers of the 
 congregation. How jealous Moses was for the honour and strict observance of 
 the ritual : he would not have any part of it neglected under any circumstances 
 or pretext. They were to be performed in the right time, place, and manner, as 
 well as in the right spirit. Neither priests nor people were at liberty to inno- 
 vate upon the details of the offerings. 
 
 II. At the causes of the failure, (a) An overwhelming feeling of sorrow. 
 Aaron said: "Such things have befallen me," and they were "such things" of 
 sorrow as no language could describe ; he had held his peace under the stroke 
 of a double simultaneous bereavement, but " such things " had not been known 
 by him before, nor had he heard of any " such things'' occurring in connection 
 with any other family. He had been overwhelmed, and that had contributed to 
 the failure to comply with what was required of him and his sons, (b) An overaw- 
 ing fear of sin. He feared that if he had eaten of the sin-offering it might not 
 have been accepted of the Lord, that too much sin clung to him and his sons, 
 and he would rather leave the rite uncompleted than perform it in a wrong 
 spirit. Aaron apprehended the great truth that "God is a Spirit, and that 
 
146 HOMILETIC COMMENTARY ON [chap. x. 18, 19. 
 
 those who worship Him must worship Him in spirit and in truth." Aaron felt 
 that with such feelings as pervaded his breast, to have eaten his portion of the 
 sin-offering would have been a mere empty and meaningless form. Such a full 
 and frank acknowledgment of deviation and unworthiness satisfied Moses, and 
 he said no more. 
 
 III. At the forgiveness of the failure. It is not directly stated that 
 Aaron and his sons were forgiven, but doubtless they were. The Lord allowed 
 the omission to pass unnoticed ; and evidently, Moses — although he was angry 
 at first — saw that, in the exceptional circumstances under which the failure 
 occurred, no dishonour was intended, and no offence was offered to the Lord. 
 The sin of Aaron's sons in offering strange fire was a positive outrage. The 
 sin of Aaron and his two surviving sons was a simple failure. Forgiveness was 
 granted on the ground (a) of human infirmity. Aaron and his sons must have 
 been physically, as well as mentally and morally, exhausted by the sorrow into 
 which they were so suddenly plunged ; they felt constrained to fast as well as 
 to weep. The flesh was weak, though the spirit may have been willing. (6) 
 Of spirihtal sincerity. Aaron deelared he was afraid that if he ate he might do 
 so unworthily and unacceptably ; that he shrank from a forced and false com- 
 pliance with the letter of the law. (c) Of Divine clemency. Moses knew that 
 God was a jealous God, that the ritual was very rigid and exacting ; and yet 
 he knew that the Lord was merciful and ready to forgive. He pointed out the 
 error and failing to his brother, then held his peace, content with what Aaron 
 had to say in his defence. In all our service and worship we have to do with a 
 God who pities those who fear Him, even as a father pities his children ; who 
 knows our frame, and remembers that we are dust. All errors and failings, 
 yea, all sin, may now be forgiven through Christ's one great atonement, if only 
 the penitent ask in faith and sincerity. — F. W. B. 
 
 Topic: No Joy Before God's Altar (Vv. 18, 19). 
 
 Origen (a. d. 185-254) in his Commentary on Leviticus (In Levit., Horn, viii.) 
 supplies suggestions based on Aaron's grief amid his priestly ministrations 
 which may be headed — 
 
 Christ's grief at god's heavenly altar : 
 And reflects thus : " My Saviour even now is mourning for my sin. How can He, 
 who is the Advocate for my sins, drink the wine of gladness when I am grieving 
 Him with my transgressions 1 He is therefore in sorrow as long as we remain in 
 error. . . For we cannot think that while Paul mourned for sinners and wept 
 for the guilty, my Lord Jesus abstains from weeping when He approaches the 
 Father, when He stands near the Altar and offers the propitiation for us. And 
 this is the meaning of the prohibition against drinking the wine of gladness when 
 coming near the altar, for Christ suffers still the bitterness for our sins." 
 
 In the Benedictine Breviary this passage from Origen formed one of the 
 " lectures " or readings, and its teaching became thus diffused over the whole 
 Catholic Church. 
 
 St. Bernard (a.d. 1091-1153) recognising the erroneousness of doctrinal 
 teaching in this comment of Origen, wrote a special discourse [S. Bernardi 
 Serm. xxxiv. de verbis Origenis, see Canon Jenkin's Devotion to the Sacred 
 Heart] pointing out the error and danger of extending the sufferings of Christ, 
 either in body or mind, into the reign of His glory. " On earth " he exclaims, 
 " Jesus truly wept, was truly sorrowful, truly suffered, truly died, was truly 
 buried. But now that He is risen agaiu, old things are passed away. Seek not 
 then thy Beloved on His bed ; He is risen, He is not here. . . Now He is no 
 
CHAP. X. 1, 2.] 
 
 THE BOOK OF LEVITICUS. 
 
 147 
 
 longer among the dead, but is taken from the midst of them, changed in body, 
 changed in heart, He hath entered into the majesty of the Lord. . . Though our 
 Lord wept over Jerusalem, now He weeps no more for ever (even as raised from 
 the dead He dieth no more); and as rising from His bed He is no more found 
 therein. Yet He hath now an unspeakably larger and more effectual feeling 
 than they have who mourn for sinners, or lay down their lives for their 
 brethren ; although He who hath finished His work can no longer do either of 
 these acts of mercy." 
 
 OUTLINES ON VERSES OF CHAPTER X. 
 
 V. 1. — Theme: Self-exalting zeal. 
 
 Sounds of high joy had first been swelling 
 through the holy court : sure tokens of ap- 
 proving love had rested on the altar. 
 
 But a vile foe is always near. Satan sees 
 the sacred hour, and flies to mar. He sees 
 the gospel of that heaven-sent fire, and will 
 strive to quench. 
 
 I. NO STATION IS TOO HIGH FOR TEMPTA- 
 TION TO ASSAIL. 
 
 The foe has keys for every gate. Though 
 the place is sacred and the office holy, no 
 consecrated functions scare him back. He 
 seeks the side of Aaron's first-born sons. 
 Their calling to be priests is no protecting 
 shield. He can ascend the altar steps. He 
 knows the fit temptation for the holiest place. 
 So now he fosters self-exalting zeal. He 
 leads to worship, but the worship must be 
 " strange." Such was his bait : mark its 
 success. 
 
 II. Self-will offerings have no place 
 in god's worship. 
 
 1. Their first step strays. Each takes his 
 censer. God did not require this act : it was 
 not His will. 
 
 2. The next act errs more. They add fire. 
 Whence was it brought ? God has provided 
 ■what alone He would receive. An outstretched 
 hand might instantly obtain the divinely sanc- 
 tioned fire. 
 
 3. Was there defiant reasoning on their 
 part ? What, will no other flame avail ? 
 Will His altar fire alone cause incense to as- 
 cend ? Impious self-will thus reasons unto 
 ruin. 
 
 4. A " strange " service is acted. Their 
 hands feign holy work, but rebel feet tread 
 doivn God's ordinance. 
 
 III. To despise god is rapid downfall. 
 
 1. His frown is withering blight : it arms 
 each creature with destructive sting. Behold 
 a proof. The pledge of favour, " fire," in- 
 flicts sudden death ! The symbol of accepted 
 service now hurls the disobedient into ruin's 
 gulf. 
 
 2. The fire thus scorned, puts forth its 
 mighty strength ; acts out Goafs indignation. 
 It vindicates its sacred import. They who 
 rejected the fire of God cannot now cast it off. 
 It wraps them in its burning arms, and lays 
 their blackened corpses in the dust. Thus 
 Nadab and Abihu perish from the earth. 
 
 IV. The judgment of god still lives for 
 transgressors. 
 
 This story stands as a dark beacon on a 
 rocky coast. It cries, beware ! to all despisers 
 of the gospel scheme. It shows that — 
 
 1. They who stray from God's appointed 
 path, fall into quicksands of tremendous 
 wrath. It declares that — 
 
 2. If men despise, reject, neglect the atone- 
 ment God has provided, death without a 
 remedy is near. — The Very Rev. Henry Law, 
 D.D. 
 
 V. 2. — Theme : Despising god's altar. 
 
 I. On that altar burned the symbol of 
 god's grace for men. 
 
 " Fire " given by Him, as — 
 
 1. A seal of His acceptance of human 
 offerings. 
 
 2. A sanctifying element rendering sacrifice 
 efficacious. 
 
 II. From that altar scorners turn in 
 wilful presumption. 
 
 They despise the grace, they reject the pro- 
 visions of God. There are Nadabs and Abihua 
 still. Who are they ? 
 
 1. They hear of Christ and refuse His 
 sufferings and merits for their own salvation. 
 
 2. They see the cross and reject it as the sym- 
 bol of faith. They rather choose a self-created 
 fire : merits of their own. They develop an 
 obedience of their own contriving. 
 
 III. All substituted merits are hateful 
 
 TO A GRACIOUS GOD. 
 
 The sin of Nadab and Abihu, therefore, 
 re-appears to-day in the — 
 
 1. Self-righteous. A round of duties towards 
 God, of charity towards men : and they ask, 
 what lack we more ? But what is man's best ? 
 Rags and pollution. Yet for these, God's well- 
 beloved Son is scorned, His righteousness put 
 aside. 
 
 2. Self-reformation. Flagrant faults are 
 shunned. Foul transgressions have soiled 
 their lives. These they own and flee. But 
 they bring self-reformation fruits, Cain-like, 
 and lay them on fire for offerings. Self- 
 amendments are their incense. But outward 
 changes are not inward grace ; a painted sur- 
 face will not purify a tomb. 
 
 3. Contrition is offered. Feelings are 
 stirred, tears flow. The tempter whispers — 
 there is merit in tears. The mourning spirit 
 
148 
 
 I10MILETIC COMMENTARY ON 
 
 [CHAP. X. 3- 
 
 fondly hopes that mourning can bring peace. 
 Sorrow when brought as the pries of pardon 
 is " strange." 
 
 4. Formalists crowd God's courts in studied 
 reverence. Their lips drop holiest words, 
 their hands touch holiest symbols. If rites 
 and outward decorum were devotion, they 
 worship indeed. But such worshippers rojoct 
 the substance and rest on signs. They 
 stay no wrath, purge no sins. 
 
 (<z) What does your censer contain ? 
 
 (b) Christ's merits alone are delightful 
 incense to God. 
 
 V. 3.— Theme : Violation of sanctity. " I 
 will be sanctified" etc. 
 
 I. The essence of their sin in their con- 
 duct before the Lord. 
 
 1. The emphasis is to bo placed on the 
 word "I." " / will be sanctified." God must 
 be served with sanctity: and He must be 
 alone considered in our worship, and not our- 
 selves or others. 
 
 2. This implies that when deviations from 
 divine and clearly defined instructions occur, 
 the Lord charges tbat such deviations do not 
 enhance His glory: neither is Ho sanctilied 
 in those who are guilty of such deviations. 
 
 II. The BIQtnUTBfl in WOB0HXP which are 
 hereby enforced. 
 
 1. The only acceptable manner of administer- 
 ing the ordinances of God's house — strict ob- 
 servance of the prescribed order. Not with 
 tho " strange tiro" of will worship. 
 
 2. Tho unfitness of those who minister in 
 holy things who neglect the propor observance 
 of the ordinances, nnd teach men so to do. 
 
 ::. Avoid everything which would disqualify 
 us for acceptable worship. — D. C. Hughes, 
 A.M. 
 
 V. 3. — Theme: The silfnce of aaron. 
 
 Of the silence of grief there is no example 
 moro renowned than that of Aaron. This 
 was truly the silence of grief, and no reproach 
 of insensibility can bo attached to him. 
 
 I. TlIE COHDUCT OF A Alios KU8X HE EX- 
 PLAINED IN THE LIGHT OF THE WHOLE EVENTS. 
 
 1. The slaying of his sons was a necessity, 
 in order to arrost further presumption and 
 profanity spreading throughout all Israel. 
 
 2. God's holy ordinances had been outraged, 
 whose penalty was death. 
 
 II. It is the case of godly humility to be 
 thus silent in the bosom of an irreparable loss, 
 of a profound affliction. 
 
 III. In this mute sorrow, there is also more 
 than wise humility ; as we must see there also 
 
 ACQUIESCENCE. 
 
 Aaron cannot hide from himself that his 
 sons merited their fate. 
 
 IV. It is just to recognise in this conduct 
 
 LOWLY AND FIRM RESIGNATION. 
 
 1. Rebellion speaks. 
 
 2. Resignation holds its peace.— A. Coquerel. 
 
 V. 3— Theme: Mute suffering. 
 
 I. How great the grace needed for 
 
 THI8. 
 
 II. Ho7V exemflary the use of needed 
 grace in such a trial as this. 
 
 Let us learn to submit to God's judgments 
 however severe. — D. C. Hughes, A.M. [See 
 Addenda p. 151, Submission.'] 
 
 V. 3.— Theme: Sdbmission to ood in af- 
 fliction. " And Aaron held his peace." 
 
 The becoming behaviour of a servant of 
 God under very great and sore affliction : 
 who, through divine assistance, stilled tho 
 murmurings of nature and replied nothing 
 against God. Observe — 
 
 I. That the children of god are some- 
 times LIABLE TO SEVERE AFFLICTION, both 
 personal and relative. David complains (Psa. 
 xxxviii. 2). Job also (Job ix. 27). Paul's 
 testimony (2 Cor. v. 4). And it is in hoaTen 
 only where all tears shall be wiped from their 
 eyes (Uev. vii. 17). The blessed God intends 
 by their afflictions their advantage in timo 
 and eternity. 
 
 1. Ho nevor afflicts till there is a real ne- 
 cessity (1 Peter iv. 16). 
 
 2. He afflicts in wisdom (Heb. xii. 9, 10). 
 
 3. In measure (1 Cor. x. 13). 
 
 4. In love and tenderness (Prov. iii. 12; 
 Hob. xii. ;., 8 : Bar. iii. 19). 
 
 5. To sanctify our hearts and affections 
 (Heb. xii. 10). 
 
 6. To save us from condemnation (2 Cor. 
 iv. 17). 
 
 7. They are but light and momentary (Psa. 
 xxx. 5; Isa. liv. 7,S; 2 Cor. iv. 17). 
 
 II. What is implied in being silknt in 
 
 TRIALS AND AITLKTK >NS ? 
 
 Not a careless indifference (Heb. xii. 5). 
 
 Not a sullon. daring obstinacy (Jer. v. 3). 
 
 Not a restraint of prayer bofore God, nor 
 a restraint of communication boforo a real 
 friend (Job xix. 22). But— 
 
 1. A deep stmt of God's hand in what we 
 suffer (Psa. xxxix. 9; Isa. xxxviii. 15: 1 Sam. 
 ii. 6). 
 
 2. An humble acquiesence in the justice of 
 His proceedings. 
 
 3. A resigning ourselves to His pleasure 
 (.Matt. xxvi'. 39). 
 
 4. Acknowledging His right in us, to do as 
 He thinks best (Job i. 21). 
 
 III. Considerations by which TO INDUCE 
 
 SUCH A GRACIOUS TEMPER OF MIND. 
 
 1 . God has an unquestionable right to dispose 
 of us and ours as He pleases (Rom. ix. 21, 22). 
 
 2. He grants many daily mercies which we 
 do not deserve. 
 
 3. We have sinned against Him (Mic. vii. 9). 
 
 4. The sufferings of Christ for us were in- 
 finitely greater than are ours (Isa. liii. 4, 5 ; 
 Heb. ii. 10). 
 
 5 We shall be adjudged unworthy to ?eign 
 with Him if we do not suffer with Him (Matt. 
 x. 38, 39). 
 
 (i. In .afflicting His people God has a view 
 to His own glory (Lev. x. 3). 
 
 Improvement — 
 
 1. To be impatient under affliction is un- 
 becoming in a child of God, considered as a 
 new creature. 
 
Ciur. x. 6—9.] 
 
 THE BOOK OF LEVITICUS. 
 
 149 
 
 2. To oppose our wills to tho will of God 
 is high presumption (Isa. vi. 9). 
 
 3. It is inconsistent with our prayers. 
 
 4. It would subject us to the charge of in- 
 gratitude to our best Friend and Benefactor, 
 who has drawn us to Christ, pardoned our 
 eins, given us the spirit of adoption, and mado 
 us heirs of a glorious immortality, and who is, 
 by those very afflictions, preparing us for our 
 heavenly state (2 Cor. iv. 17j. — I/annum. 
 
 V. 6.— Theme: Public lamentation. 
 
 Aaron and his sons, Eleazar and Ithamar, 
 were to refrain from exhibiting outward signs 
 of grief ; were not to uncover their heads so 
 that their hair might not become dishevelled ; 
 nor rend their clothes, as was the custom at 
 such times of sorrow. They were to sup- 
 press their grief, lest they seemed to rebel 
 against the retributive providence of God and 
 unlit themselves for their duties; lost they 
 die, and wrath come upon all the people. 
 They were to show in tho presence of the 
 people supreme love to tho Lord, and un- 
 moved, exalted devotion to His service. 
 Although Aaron and his two sons were not 
 to disongage themselves from their duties nor 
 exhibit outward signs of grief, there was to 
 be a general lamentation, evincing: 
 
 I. PoULIC RECOGNITION OF A SIGNAL JUDG- 
 
 mi sr. Tho sin was too great to bo passed 
 unnoticed by tho people, and tho judgment 
 was too solemn to be hushed up and treated 
 as of transient moment; tho whole house of 
 Israel was to bewail tho burning which tho 
 Lord had kindled. They wor^ to lament the 
 sin that had caused tho judgment, and the 
 suddon transformation of a joyful cerein tiy 
 into a scene of lamentation and woe. Such a 
 public and sorrowful recognition of the divino 
 judgment would impress the peoplo with the 
 exceeding sinfulness of sin, and be calculated 
 to deter them from repeating a similar 
 offence ; would teach them tho dignity of tho 
 Law, and jealousy of the Lawgiver for His 
 own glory. The people were to show, by an 
 act of national humiliation and sorrow, that 
 they deplored tho sin, and deprocato d the 
 divine anger. The general lamentation also 
 evinced — 
 
 II. Public sympathy with a signal 
 
 BOBJBOW. " Slight sorrows are loquacious, 
 deep anguish has no voice." Tho sight of 
 tho wholo congregation mourning, weeping, 
 and wailing, would help Aaron and his sons 
 to boar their griefs ; especially when they 
 knew that the Lord had commanded the 
 public lamentation. The expressed grief of 
 the sympathising people would be the counter- 
 part of the suppressed grief of the sorrowing 
 priests. Similar judgments following lla^rant 
 sins aro recorded in 2 Sam. vi. 7 ; I Chron. 
 xiii. 10: Num. xv. 32-30. Wo further learn- 
 er a) That when the leaders of a people sin, 
 the wholo community shares in tho blamo. 
 
 That when tho leaders of a people are 
 signally punished, the wholo community 
 shares in the sorrow. 
 ^ .) That bereavement, even of the moat 
 
 painful kind, must not prevent us discharging 
 sacred duties. 
 
 GO Tnat sympathy with the bereaved is 
 in keeping with tho instincts of our nature, 
 and in harmony with the will of God. 
 
 (e) That when God's righteous wrath is 
 made manifest against sin, penitential grief 
 should be prompt and general. — F. W. B. 
 
 V. 9 — TJume : Help to temperance. 
 
 Combine with this verse, Jer. xxxv. 6 ; 
 Ephes. v. 18; 1. Thess. v. 7. 
 
 Intemperance, one of the giant evils of the 
 land, is self imposed. This is its saddest fea- 
 ture. All the evils connected with it might 
 be swept away if mon 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 holp and safety. Earnest 
 work for others is a good preventative, so 
 long as it is actively continued. 
 
 VI. Tub spiritcal. Grace, wherever re- 
 ceived, casts out the demon of drink. 
 
 VII. Tin: philanthropic. Here isa reform 
 in which to engage. Intemperance is tho 
 fruitful source of crime, misery and ruin. 
 The resources it wastes are enormous. Its 
 results on tho individual, the family, friends, 
 and country, are appalling. 
 
 Dark as is the picture of its ravages, yet 
 the progress made towards sobriety within 
 this century has been considerable. Sidney 
 Smith said that at the beginning of his life, 
 " oven in the best society, one third of the 
 gentlemen, at least, were always drunk." To- 
 day the use of liquors at public tables is the 
 exception, not the rule. 
 
 This beneficent change in public sentiment 
 demands devout thankfulness, and is prophetic 
 of what shall bo achieved. — Rev. Lewis 0. 
 Thompson. [Seo Addenda p. 151, Intemper- 
 ance.'] 
 
 V. 9. — Theme: A divine prohibition. 
 
 The prohibition, occurring here, seems to 
 indicate the secret of the rashness and rebel- 
 lion of Nadab and Abihu ; that they offered 
 the strange fire before the Lord when under 
 tho unhallowed excitement of intoxicating 
 drink. Lot us regard the prohibition — 
 
 I. As a precaution against impious fre- 
 st mition. The position the priests occupied 
 and tho duties they performed would be cal- 
 culated to excite them. They would reauire 
 no artificial .stimulants to intlame their pas- 
 sions. Participation. of wine and strong drink 
 
150 
 
 HOMILETW COMMENTARY ON 
 
 [chap. X. 
 
 may lead to indulgence and excess, which are 
 the sources of many evils ; such as (a) Offen- 
 sive carelessness; persons become careless 
 about the promises they have made and the 
 duties they have to discharge, heedless of the 
 smiles or frowns of those they profess to 
 please and obey, (b) Offensive independence ; 
 persons get puffed up with a vain notion of 
 their dignity and importance, assume absurd 
 airs, and forget their position in, and relation 
 to society around them, (c) Offensive arro- 
 gance ; persons become overbearing and dis- 
 respectful, employ words and perform actions 
 most insulting, and of which they would feel 
 ashamed in their sober hours. (</) Offensive 
 indolence ; persons become paralyzed for use- 
 ful and holy employment; although, fre- 
 quently they become infuriated and enthu- 
 siastic in useless and unholy engagements. 
 None of these things could be tolerated in the 
 service of Jehovah in the tabernacle, for the 
 priests were to be devout, careful, vigilant, 
 were to exercise self-restraint and control ; 
 with concentration of strength, and consecra- 
 tion of spirit give themselves up wholly to 
 the Lord. Such a prohibition was therefore 
 necessary and merciful. We may also regard 
 it— 
 
 II. AS A SAFEGUARD AGAINST SINFUL IN- 
 DULGENCE. Tarrying in wine and strong 
 drink is directly opposed to reasonable and 
 acceptable religious service ; it perverts the 
 powers of body, mind, and soul. It leads to 
 the perversion (a) of personal endowments. 
 Bodily strength becomes abused, health de- 
 teriorated and undermined ; mental faculties 
 weakened and frequently deranged ; natural 
 
 geniality and amiability soured, (b) Of Pro- 
 vidential bestowments. Princes have been 
 brought to pauperism, fortunes have been 
 wasted at the shrine of Bacchus ; homes and 
 friends have been brought to a common ruin 
 by its degraded devotees, (c) Of reasonable 
 enjoyment. The priests were not commanded 
 to abstain from wine and strong drink, except 
 when they were in the tabernacle officiating 
 at the services. They might partake at other 
 seasons, but were to use and not abuse what 
 they were allowed, (d) Of religious ordi- 
 nances. The various directions of the ritual 
 were so minute and numerous, that except the 
 head was kept clear, the nerves calm, there 
 was a great risk of mistakes being made, of 
 some parts of the ceremonies being omitted. 
 The memories of the priests were to be kept 
 unclouded, their imaginations unexcited, their 
 animal passions uninflamed. Ancient his- 
 torians speak with great ardour and decision 
 upon the fact, that in connection with heathen 
 worship, the priests were prohibited taking 
 wine during their attendance upon the gods 
 and the performance of their worship. The 
 reasons given are, that indulgence in wine 
 and strong drink induces hesitation, forgetful- 
 ness, sleep, folly, and insanity. The prohibi- 
 ten under consideration subserved divine 
 purposes during the Levitical economy, con- 
 duced to the safety and well-being of the 
 priests and the glory of Jehovah. " Where 
 the Spirit of the Lord is there is liberty ;" 
 we may under the gospel abstain from meat 
 as well as wine, if thereby we can be the 
 means of saving a soul from death, and hid- 
 ing a multitude of sins. — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER X. 
 
 Pride. 
 
 " In general pride is at the bottom of all 
 great mistakes." — Ruskin, True and Beauti- 
 ful. 
 
 " But man, proud man ! 
 Drest in a little brief authority, 
 Most ignorant of what he's most assur'd, 
 His glassy essence — like an angry ape, 
 Plays such fantastic tricks before high heaven 
 As makes the angels weep." 
 
 — Measure for Measure, II. 2. 
 
 "Pride in their port, defiance in their eye." 
 — Goldsmith, The Traveller. 
 
 " It thrust proud Nebuchadnezzar out of 
 men's society; proud Saul out of his kingdom ; 
 proud Adam out of paradise ; proud Haman 
 cut of court ; proud Lucifer out of heaven." — 
 Henry Smith. 
 
 " What is pride ? A whizzing rocket 
 That would emulate a star." 
 
 — Wordsworth. 
 
 Presumption. 
 
 " Presumption is a firework made up of 
 pride and foolhardiness. It is indeed like a 
 heavy house built upon slender crutches. 
 Like dust, which men throw against the wind, 
 it flies back in their faces and makes them 
 blind. Wise men presume nothing but hope 
 the best ; presumption is hope out of her 
 wits." — T. Adams. 
 
 " Sequitur superbos ultor a tergo Deus." 
 — Seneca. 
 [An avenging God closely follows the 
 haughty.] 
 
 " Omne animi vitium tanto conspeclius in se 
 Crimen habet, quarto major, qui peccat 
 
 habetur."—Jv\ES&L. 
 [Every vice makes its guilt the more con- 
 spicuous in proportion to the rank of the 
 offender.] 
 
 " It is a dangerous thing in the service of 
 God to decline from His own institutions. We 
 have to do with a Being who is wise to pro- 
 scribe His own worship, just to require what 
 
CHAP. X. 1, 2.] 
 
 THE BOOK OF LEVITICUS. 
 
 151 
 
 He hath prescribed, and powerful to revenge 
 that which He hath not required." — Bishop 
 Hall. 
 
 Rashness. 
 
 " Audax omnia perpeti 
 Gehs humana ruit per vetitum nejhs " 
 — Hokace. 
 [The human race, afraid of nothing, rushes 
 on through every crime.] 
 
 " Faucis temeritas est bono, multis malo.'' 
 — Phaedkus. 
 [Rashness brings advantage to few, mis- 
 fortune to many.] 
 
 " Juvenile vitium regere non posse impetum? 
 Seneca. 
 [It is the fault of youth that it cannot con- 
 trol its own impetuosity.] 
 
 Submission. 
 " Calamity is man's true touch-stone." 
 — Fletcher. 
 " All are not taken ! there are left behind 
 Living beloveds, tender looks to bring 
 And make the daylight still a happy thing, 
 And tender voices to make soft the wind. 
 But if it were not so — if I could find 
 
 No love in all the world for comforting, 
 Nor any path but hollowly did ring : 
 Where ' Dust to dust ' the love from life dis- 
 joined — 
 And if before these sepulchres unmoving 
 I stood alone (as some forsaken lamb 
 Goes bleating up the moors in weary 
 dearth) 
 Crying, ' Where are ye, 0, my loved and 
 loving ?' 
 I know a voice would sound, ' Daughter, I 
 
 AM: 
 Can I suffice for heaven and not for 
 earth? "' — Mrs. Browning. 
 
 During the siege of Barcelona by the 
 Spaniards and English, in 1705, an affecting 
 incident occurred, which is thus related by 
 Captain Carleton in his Memoirs : ' ' I remem- 
 ber I saw an old officer, having his only son 
 with him, a fine young man, about twenty 
 years of age, going into the tent to dine. 
 While they were at dinner a shot from the 
 bastion of St. Antonio took off the head of 
 his son. The father immediately rose up, 
 first looking down upon his headless child, 
 and then lifting up his eyes to heaven, while 
 the tears ran down his cheeks, only said, 
 ' Thy will be done !' " 
 
 Sensationalism. 
 " Violent fires soon burn out themselves : 
 Small showers last long, but sudden storms 
 
 are short : 
 He tires betimes that spurs too fast betimes : 
 With eager feeding, food doth choke the 
 
 feeder : 
 Light vanity, insatiate cormorant, 
 Consuming means, soon preys upon itself." 
 
 — Shakespeare. 
 Intemperance. 
 
 '• Bonarum rerum consuetudo pessima est." 
 [The too constant use even of good things 
 is hurtful.] 
 
 " Touch the goblet no more ! 
 It will make thy heart sore 
 To its very core!" — Longfellow, Cristas. 
 
 "Drunkenness is an immoderate affection 
 and use of drink. That I call immoderate 
 that is besides or beyond that order of good 
 things for which God hath given us the use 
 of drink. — Jeremy Taylor, Holy Living 
 II. 2. 
 
 Punishment. 
 
 "Punishment is the recoil of crime, and 
 the strength of the back-stroke is in propro- 
 tion to the original blow." — Trench. 
 
 CHAPTER XL 
 
 Jf00b: fenwtt*fr mxh Ifycalgihxiz'b. 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — These are the beasts which ye shall eat. [For scientific and sanitary 
 information respecting the animals, reptiles, birds, and fishes specified, valuable 
 information will be found in Whitlaw's Code of Health ; also in Calmet ; and a 
 useful summary in the Critical and Explanatory Commentary on this chapter]. 
 
 How noteworthy the fact that the glorious Jehovah should extend his oversight 
 of Israel to such minute dietic and sanitary regulations. But the minute is not 
 less within God's thought than the majestic ; the " hairs of your head " are 
 guarded (Matt. x. 30) with a providence which equally controls dynasties and 
 kings (Matt. x. 18). There is nothing unimportant with Him " whose we are " 
 
152 H0M1LETIC COMMENTARY ON [chap. xi. 4-7. 
 
 He careth for you with a care which gathers all into consideration — each single 
 step, " lest we dash our foot against a stone "; each moment of life, lest " sudden 
 destruction " come upon us ; each item which makes for health, for happiness, 
 for holiness ; for God thinks of us in every particular. 
 
 The special purposes effected by these dietic regulations for the Hebrew 
 people were : — 
 
 1. Sanitary : to effect health and cleanliness in the individual and the family. 
 And beyond question the classification of meats is founded upon the wholesome- 
 ness of the creatures as man's food, while the stringent laws respecting the 
 " dead " were of emphatic importance in an Oriental country and climate. It is 
 Bacon's testimony that " cleanliness of body was ever esteemed to proceed from a 
 due reverence of God "; and Thomson affirms that " health is the vital principle 
 of bliss." 
 
 2. Political: to enforce a distinction between the Hebrew and surrounding 
 nations, restricting them, by minute prohibitions in diet, from mingling with other 
 people in the usages and indulgences of social life ; enforcing on them a constant 
 necessity of avoiding all close familiarity with " strangers." This distinction, in 
 habits at the table, and in all festivities, rendered them " a peculiar people," and 
 restrained them from a perilous intermingling with idolatrous neighbours ; thus 
 conserving the Theocracy, and marking out Israel as a nation selected and 
 governed by Jehovah. 
 
 3. Religious: The distinction of meats rested on a moral, a religious, a 
 theological basis. The creatures here classified were images of virtues and vices, 
 suggestive to the Oriental mind of moral and sacred truths ; were a pictorial 
 delineation, therefore, of theological instructions. Certainly those creatures 
 pronounced "clean" have been acknowledged most wholesome as man's meat in 
 all after times ; and this enforced limitation on Israel that only " clean " food 
 should pass their lips carried the important lesson to every man, woman, and 
 child, that " God had called them not to uncleanness but unto holiness " 
 (1 Thess. iv. 7). 
 
 Every enactment of the old dispensation aimed at cultivating virtue, purity, 
 sanctity in God's people ; and equally, even more solemnly, every requirement of 
 the gospel and all the provisions of our Lord's atonement summon us to be 
 " clean every whit." " Be ye holy," saith God, " for I am holy." 
 
 SECTIONAL HOMILIES. 
 
 Topic: Distinguishing the Precious from the Vile (Vv. 4, 5, 6, 7). 
 " He is unclean xinto you" 
 
 God's charge, through Ezekiel, against the faithless priests was that " they 
 put no difference between the holy and profane, neither showed difference 
 between the unclean and the clean " (Ezek. xxii. 26). It was also His require- 
 ment from Jeremiah in order to his being dignified as God's acknowledged 
 messenger : " If thou take forth the precious from the vile, thou shalt be as My 
 mouth" (Jer. xv. 19). 
 
 The emphasis with which Jehovah insists upon this habitual and minute dis- 
 tinguishing the unclean from the clean proclaims therefore a foremost law in 
 godly conduct. Consider — 
 
 I. That God's people, the spiritual Israel, move in a scene op mingled good 
 
 AND EVIL. 
 
 Man coveted in Eden to "know good and evil." From that hour the "clean 
 and unclean" have been around him in every path of life. 
 
chap. xi. 1-7.] THE BOOK OF LEVITICUS. 153 
 
 1. In the sphere of daily life we have contact with both. The world around us — 
 earth, air, and sea— all elements, all scenes, are occupied with these physical and 
 moral opposites, u clean and unclean." A character, a quality, is upon all that 
 lives. And this fact in the lower orders of creatures forcibly indicates the like 
 realities of moral and spiritual contrasts in the human lives which throng our 
 sphere. 
 
 2. Our contact with them entails the danger of contamination. Taste the 
 unclean and we thereby become defiled. God has marked specifically and 
 minutely the things which are to be accounted " an abomination" (vv. 12, 20, 
 etc.). So in the human sphere, there are interdicted pleasures, companionships, 
 alliances. The ban of heaven is upon much which the world sanctions. We 
 cannot '* have fellowship with the unfruitful works of darkness " without 
 being made "unclean" (v. 26). "Every one that toucheth them shall be 
 unclean." 
 
 3. In such a defiling sphere our duty is to separate the precious from the vile. 
 God has separated them for us by His prohibitions and permissions ; by His 
 " thou shalt " and " thou shalt not." We are to act out His commands, work 
 along the line of His directions. Ignorance is inexcusable when God hath 
 " shown us what is good, and what the Lord requires of us" (Micah vi. 8). 
 
 II. That in life's mingled scene the godly must exercise continuous vigilance. 
 People who knew not the Lord put no difference between things clean and 
 
 unclean. But the " Israel of God " would need to hourly walk as amid treachery 
 and hazard ; they could not eat of the dish of an alien without possibility of 
 tasting the condemned food. This enforced a divided life upon the Israelite, as 
 Christianity still does, leading us to " abhor that which is evil and cleave to that 
 which is good," and maintain a " separation from sinners." 
 
 1. We enter, by relationship with Christ, into a separated life. As Israel was 
 by these dietic ordinances severed from intimacy and festivity with the heathen, 
 so are Christians called aside, led out from near intercourse with unsanctified 
 society, to "put a difference between the unclean and the clean" (vv. 43-47). 
 We are separated unto God in Christ : " They are not of the world, even as I am 
 not of the world " (John xvii. 16). 
 
 2. Such a separated life must assert itself in habitual avoidance of prohibited 
 things. The " unclean" is to be marked, repudiated, shunned, as " an abomina- 
 tion." It entails an hourly watchfulness, a quick habit of penetrating into the 
 moral differences which underlie society, men, and manners, pastimes and 
 pursuits. Things must be looked at, not from their popularity, their advan- 
 tages, their attractions, but faced with a challenge as to their moral quality and 
 tendency. Will this defile 1 Is it " clean or unclean " % We must " take the 
 precious from the vile." 
 
 3. Minute distinctions are forced wpon us by this principle of conduct. The 
 " unclean " things are not glaringly so ; the " clean " are not manifestly different 
 from the " abominable." These creatures — beasts, reptiles, fishes, etc. — are so 
 similar that the lines seem almost to converge and intersect. We may easily 
 avoid sinful men, shun their society, hide from their power ; and yet men throw 
 out their influence where they themselves are invisible and unsuspected. We 
 might loathe the company of a vile man, and yet think it no risk to read his 
 thoughts as they appear on the printed page. " Thereby many are defiled." 
 Thoughts read enter our minds, are within us to soil and fret us. The senti- 
 ments, maxims, and ideas of worldly-wise men gain currency as motives to 
 common conduct, as rules of life. They may act as decoys. Let us challenge 
 their " cleanness " in God's sight, and estimate them by His truth. Our age is 
 charmed with the specious plea of "expediency," " tolerance," " utilitarianism." 
 Let us separate the " precious from the vile." 
 
 III. That by strictest adherence to divine directions sanctity ce liee should be 
 
154 H0MTLET1C COMMENTARY ON [chap. xi. 44. 
 
 maintained. "Ye shall not make yourselves abominable, etc. ; ye shall sanctify 
 yourselves " (vv. 43, 44). 
 
 1. Every godly soul is, to a degree, piit in trust with the imparted sanctity. 
 All Israel's peculiar and distinguishing holiness was the bestowment of Jehovah's 
 grace ; as all our Christian purity and piety are derived from Christ. Yet sanctity 
 is not a passive condition of the soul, but a cultivated quality of temperament 
 and behaviour. " Ye shall therefore sanctify yourselves, and ye shall be holy ; 
 for I am holy : neither shall ye defile yourselves with any manner of creeping 
 thing " (v. 44). Godliness is to be wrought out into life, shunning the " cor- 
 ruptions which are in the world," and cultivating the holiness which assimilates 
 us to God. 
 
 2. Derived sanctity is no assurance against defilement if we forsake God's com- 
 mands. The Israelite only maintained his spiritual status as he held by his 
 sacred separateness from the heathen ; repudiating their festivities, broad- 
 ening rather than obliterating the line of demarcation which distinguished him 
 from the godless world. The admonitory word to us is this: "As obedient 
 children, not fashioning yourselves according to your former lusts in your 
 ignorance ; but as he which hath called you is holy, so be ye holy in all manner 
 of conversation " (1 Pet. i. 14, 15). It is our covenant privilege to be as God's 
 sanctified household amid alienated peoples ; with His sanctuary amongst us, 
 admitted through a High Priesthood into the holiest of all ; accepted by sacrifice, 
 sanctified by the Spirit. It therefore behoves us to shun the vile, touch not and 
 eat not " the unclean," but live in delightful observance of His commands, and 
 thus " perfect holiness in the fear of the Lord" (2 Cor. vii. 1). [See Addenda 
 to chap, xi., Separate from Sinners.'] 
 
 Topic : Forbidden Foods. 
 
 " Neither shall ye defile yourselves " (V. 44). 
 
 The details of these ceremonial restrictions are unimportant to us. They had 
 their meaning and purpose for the Jew. But the suggestiveness of these pro- 
 hibitions comes powerfully upon us who are not under Jewish ceremonialism. 
 
 "Govern well thy appetite, lest Sin 
 Surprise thee, and her black-attendant Death." 
 
 Paradise Lost, Bk. vii. line 546. 
 
 I. Man's duty is— That his physical health and purity be sedulously 
 
 MAINTAINED. 
 
 The lust of the eye, the caprices of appetite, are not to rule him. He may 
 give no license to cravings whose indulgence would violate the health and 
 sanctity of his physical frame. Every fitful fancy, every low desire, can find 
 gratification in the varieties of meats and drinks which are within man's reach. 
 Yet that is no justification for his indiscriminate and unrestricted indulgence. 
 His self-respect, his intelligence, his sense of propriety, his regard for purity, his 
 recoil from vicious and vitiating habits, and his recognition of responsibility to 
 God, should restrain him from any gratification which is low and degrading, 
 which will inflame the blood, intoxicate the brain, disease the body, defile the 
 conscience. 
 
 " Keep thyself pure" (1 Tim. v. 22). Such is man's duty. If he trifle with 
 his health, and defile his flesh, he mars the work of God's hands. [Addenda 
 to chapter xi., Feasting.'] 
 
 " All philosophy," says Epictetus, " lies in two words — ' Sustain ' and 
 Abstain.' " 
 
 II Man's dignity is— That his entire nature be hallowed and sanctified. 
 
chap, xi.] THE BOOK OF LEVITICUS. 155 
 
 "For I am the Lord your God : ye shall therefore sanctify yourselves, and ye 
 shall be holy, for I am holy ; neither shall ye defile yourselves " (v. 44). 
 
 All God's solicitous care for Israel's physical health and purity was but the index 
 to His supreme desire for their moral rectitude and spiritual holiness. He does 
 not interdict delights, but He requires that no defilement be admitted into the 
 temple of the human life, sensuous, intellectual, or spiritual. 
 
 " Religion does not censure or exclude 
 Unnumbered pleasures, harmlessly pursued " (Cowper's Retirement), 
 
 but it lays prohibition on all that would demoralise us and offend God. " Unless 
 the vessel be pure," says Horace, " whatever is put in will turn sour." \Sincerum 
 est nisi vas, quodcunque infundis acescit.] The first requirement, therefore, to a 
 hallowed life is a jmrified body ; its passions subdued, its vile affections ex- 
 tinguished, its immoral tendencies arrested. Conversion proves itself by the renun- 
 ciation of all sins of the flesh. From the mental nature must then be excluded all 
 " evil thoughts "; the intellectual citadel of man must be purged of impure 
 imaginations, decoying fallacies, fitful reasonings, and " every thought be brought 
 into the obedience of Christ " (2 Cor. x. 5). The spiritual life can only be per- 
 fected in holiness, dignified with sanctity, as the tabernacle in which it dwells is 
 preserved inviolate. Hence the appeal, " Come out from among them, and be ye 
 separate, and touch not the unclean thing ; and I will receive you, and will be a 
 Father unto you, and ye shall be my sons and daughters, saith the Lord 
 Almighty " (2 Cor. vi. 17, 18). 
 
 Note : The word "holy" has its root in the ancient Saxon word halig, hale, 
 sound, whole ; and health is therefore the primal idea of holiness — an unblemished, 
 unimpaired, perfect physique. It glides into the higher application — perfect in 
 a moral sense ; pure in heart, pious in thought and life. 
 
 Inferentially : All Jehovah's regulations for Israel's physical cleanness and 
 health carried with them the higher demand — " a clean heart and a right spirit." 
 For only he that is <: clean every whit " has attained to the divine ideal of man's 
 true dignity — " Holiness unto the Lord." 
 
 Topic: A Restraint upon Festivities. 
 
 The design of God's directions concerning food was not guidance to 
 nutritious diet. The palate suffices man to discern between the luscious and the 
 harmful. And the classification is not into salubrious and insalubrious, tasteful 
 and tasteless, but clean and unclean. The results of these distinctions and 
 directions are : 
 
 I. Removal from all social contact and fellowship with the heathen. 
 
 God's chosen tribes could hold no intimacy, share no festivity with idol 
 worshippers. The tables of the nations were unclean. The Jew could have no 
 seat at impure boards. 
 
 The principle is divine. The need of separateness remains, for the world is 
 still the world. Its baits, its indulgences, its corruptions are unchanged. It 
 extends its nets for unwary souls. Hence Scripture's voice still cries, Beware. 
 Beacons still show a coast bestrewed with wrecks, and wisdom calls the holy 
 pilgrim from the treacherous patlu 
 
 A clear precept interdicts the world. Believers must not cross the line. 
 They must dwell apart, avoid intimacies, share no vile festivities. 
 
 1. Mark the divine goodness in this separating law. The climate of the 
 world checks growth in grace. A coiling serpent sucks the life blood. Rough 
 contact blunts the edge. Solomon's lustre becomes clouded with shame because 
 his heart declined to pleasure's charms. All indulgent intimacies with the 
 
156 HOMlLETlC COMMENTARY ON [chap. x. 44-47. 
 
 world cause holiness to sicken and wane. Therefore Mercy warns, " Be not 
 conformed to this world " (Rom, xii. 2). [See Addenda to chap. xi. Separate 
 from Sinners.] 
 
 2. Consider that the world wars incessantly against Christ and His honour. It 
 declares itself Christ's open foe : it proclaims hostility against sacred truth. Is 
 it not, then, a traitor's part to feast with the enemy ? The true believer shows 
 himself on the Lord's side, in company, act and step. We are the " salt of the 
 earth " : but, mixed with corruption, the salt loses its savour. 
 
 3. Usefulness is neutralised where godliness is accommodating. Suspicion 
 fastens on the faltering steps, on the compromising profession. Society will 
 heed no warning words from one who courts to share its vanities. Therefore 
 Jesus says, " They are not of the world, even as I am not of the world" (Jno. 
 xvii. 14). Tread down the barrier line, stray out beyond the limits of Israel's 
 fellowship, and you wrong your own soul, shadow the glory of Christianity, and 
 enfeeble the witness of gospel truth. The second result is — 
 
 II. Unceasing vigilance was enforced upon god's people. 
 God's dividing line was drawn everywhere, on all scenes, on overy hour, 
 between clean and unclean. Its lesson is to us — 
 
 1. That at every step we inquire Is this a laivful path ? The quality of 
 cleanness or uncleanness stamps every movement of every mind, every act 
 throughout each day. Each minutest thing is the seed of some result. We may 
 contract defilement from veriest trifles. This law enforces us to apply a 
 constant test. 
 
 2. No act is neutral — void of quality, good or ill. We always stand in a path 
 which is right or wrong. Ask continuously, Am I in a <; clean" path ? and it 
 will be found often impossible to tarry. Examine thoughts by this test : dispel 
 those found to be "unclean." Put words before this criterion, and "set a 
 watch upon the door of thy lips." Place books at this bar of judgment ; and 
 how many trifling offsprings of a worldly pen will be consigned to oblivion ! 
 Bring employ to this light; and flee from what stands rebuked in the light of 
 gospel truth. 
 
 Is your soid clean or unclean 1 By nature it is vile. But there is a Saviour's 
 blood and a purifying Spirit. Jesus can cleanse, the Spirit can sanctify. — Com- 
 pare Dean Law's " Christ is All." 
 
 Topic: Legal Prohibitions Abrogated by Christianity (Vv. 44-47). 
 
 The ceremonial dispensation made righteousness and sanctity dependant on 
 external observances and habits. Judaism " stood only in meats and drinks, and 
 divers washings, and carnal ordinances, imposed until the time of reformation." 
 
 The spiritual dispensation institutes an inward life of holiness, the Christian 
 being " sanctified in Christ Jesus." Hence for us the Levitical restrictions and 
 regulations are set aside. " Every creature of God is good and nothing to be 
 refused, if it be received with thanksgiving" (1 Tim. iv. 4). 
 
 Peter received a special revelation upon this matter (Acts x.), which at once 
 and for ever swept away the distinctions between clean and unclean creatures ; 
 and with it abrogated that righteousness of moral life and religious feeling, which 
 consisted in attendance to mere details of ceremonialism. The vision to Peter 
 was especially intended to abolish the distinction between the Jewish and Gentile 
 nations : since the gospel offered cleansing to all people, and Christ, by His 
 atonement as the Lamb of God, took away the sin of the whole world (John i. 
 29 ; 1 John ii. 2). 
 
 Paul likewise received instruction direct from Christ on this same truth : " I 
 know, and am persuaded by the Lord Jesus, that there is nothing unclean of Uself." 
 
CITAP. xi. 41.] THE BOOK OF LEVITICUS. 157 
 
 So that we are under an economy based upon grand principles rather than 
 punctilious rites. 
 
 I. Christianity regards nothing as irremediably unclean. 
 
 Its message is that the unclean may be made clean : that what was before 
 forbidden and " cast away" may now find acceptance, and be placed among the 
 sanctified. Nothing is so impure but it may be purified : the human heart, the 
 godless will, the evil imaginations, the defiled habits, the guilty conscience, the 
 degraded soul. " Lord, if thou wilt, thou canst make me clean." Christianity 
 declares that none, nothing, is unchangeably impure : defilement may be re- 
 moved ; God's prohibition is withdrawn : the " handwriting against us" is 
 abolished; the sinner may be "washed, sanctified, justified in the name of the 
 Lord Jesus, and by the Spirit of our God" (1 Cor. vi. 2). 
 
 II. Christianity denounces nothing because of its being unclean. 
 The law had denounced much. Not foods only, but people. The Gentiles 
 
 were excluded from spiritual fellowship with Israel. But the doom has been 
 revoked : the "middle wall of partition " has been broken down (Ephes. ii. 14) ; 
 all may enter the sacred enclosure and become accepted in Christ. 
 
 Every sin-defiled soul is in its sinfulness a separated and forbidden thing ; in 
 its uncleanness it is put aside, it has no place among the pure, no part in the 
 heritage of them who are sanctified through faith in Jesus. But not denounced/ 
 Guilt renders it necessary that the sinner should be thus excluded so long as 
 guilt remains ; " without holiness no man shall see the Lord ;" for " the unclean 
 can not stand in His sight." Yet Christianity offers, opens " salvation even to the 
 uttermost ;" declares that " where sin abounded grace doth much more abound." 
 
 Men who missed the large and loving truth denounced the " publican and the 
 harlot "; Jesus Christ set the door open wide to them and became their Friend. 
 M Behold a friend of publicans and sinners." 
 
 III. Christianity abandons nothing however unclean. 
 
 No ! it goes down to the depths. The leper was abandoned — socially and 
 ceremonially — left to perish ; his plaintive cry " Unclean ! unclean !" winning 
 no help till Christ " touched the leper " and healed his leprosy and restored 
 him to society again. Until the possibility and potency of Christ's redemption 
 and sanctity came to our souls, we were thus outcasts. The kingdom of God on 
 earth was closed upon the unclean ; and heaven too : " Nothing entereth that 
 defileth." 
 
 No more now ; a " new and living way " affords us entrance even " into the 
 holiest of all." The grace of the Lord Jesus avails for each ; and " him that 
 cometh unto me I will in no wise cast out." Not a soul need remain unclean. 
 Christ can cleanse. There is hope for the vilest. 
 
 " The Cross ! it takes our guilt away 
 It holds the fainting spirit up." 
 
 Topic : Symbols op Cleanness in the Lower Forms of Life. 
 " To make a difference between the unclean and the clean " (V. 41). 
 
 i. With regard to " beasts," two distinctive marks point out those which are 
 clean and may be eaten j they should chew the cud and divide the hoof. Either 
 of itself would be insufficient to constitute ceremonial cleanness. What spiritual 
 truth may we learn from such marks being given 1 The chewing of the cud 
 expresses the natural process of " inwardly digesting " that which one eats ; 
 while the divided hoof sets forth the character of one's outward walk. He who 
 feeds upon the green pastures of the Word of God, and inwardly digests what he 
 takes in, combines calm meditation with prayerful study, will manifest the 
 character of outward walk which should distinguish him who obeys the Word. 
 
 The one without the other was insufficient (vv. 4-8). A man may profess to 
 
158 HOMILETIC COMMENTARY ON [chap. xi. 41. 
 
 love and feed upon the Word of God as the pasture of his soul ; but, if his foot- 
 prints along the pathway of life are not such as the Word requires, he is not 
 clean. And also, though a man walk blamelessly, if his walk be not the result 
 of the hidden life it is worthless. The impression of the foot is of no avail 
 without the divine principle within which feeds upon and digests the rich pasture 
 of God's Word. 
 
 ii. With respect to " all that are in the waters," the double mark of clean- 
 ness again is given. Two distinctions were necessary, " fins and scales " (vv. 9, 
 10). A fish needs the " fin " to enable it to move through the water, and "scales" 
 to resist their penetrating action. And so does the believer require that spiritual 
 capacity which enables him to move onward through the elements surrounding 
 him, and at the same time to resist their penetrating influence. Both are essen- 
 tial. Encased against the action up©n us of the evil world, yet endowed with 
 the energy to pass onward through it. 
 
 iii. The law with respect to birds was that the carnivorous, the omnivorous, 
 the grovelling, were unclean (vv. 13-24). A striking exhibition is therein given 
 of what must be strenuously shunned by every Christian. He must refuse 
 everything of a " carnal " nature. Nor may he feed promiscuously upon every- 
 thing which comes before him ; he must " make a difference between unclean 
 and clean"; must exercise a discerning mind, a spiritual judgment, a heavenly 
 taste. Finally, he must use his wings : rise on the pinions of faith, and find his 
 place in the celestial sphere to which he belongs. Nothing grovelling, nothing 
 promiscuous, nothing unclean for the Christian. 
 
 iv. As to " creeping things " there was entire prohibition (vv. 41-43). 
 Jehovah would have his people free from the defilement consequent upon contact 
 with, touching or tasting anything unclean. They were not their own ; they 
 belonged to Jehovah : His name was called upon them. Other nations might 
 eat what they pleased : but Israel enjoyed the high distinction of being regulated 
 by the Lord in every detail of life. 
 
 (a) Their entire separation from all manner of uncleanness flows out of their 
 relationship to Him. It is not the principle of " stand by thyself, I am holier 
 than thou" ; but simply this, " God is holy," and therefore all who are brought 
 into association with Him must be holy likewise. If a Christian be now asked 
 why he walks apart from the ten thousand things in which men of the world 
 participate, his answer is simply " My Father is holy." This is the true founda- 
 tion of personal holiness. 
 
 (6) They are bound to aim at the maintenance of the character which He pre- 
 scribes. If God, in His exceeding grace, stoops down to our low estate, and lifts 
 us in association with Christ, has He not a right to prescribe what our character 
 should be 1 And a true Israelite will maintain that " difference between the 
 unclean and the clean." 
 
 (c) How strange to one who had scrupulously observed these ceremonial 
 distinctions all his days, must have been that vision of the vessel containing " all 
 manner of four-footed beasts, and wild beasts, and creeping things, and fowls of the 
 air" (Acts x. 11-16) let down from heaven, and to have heard the voice say, 
 * : Rise, Peter, kill and eat." No examination of hoofs and habits ; no need 
 now of this. The soul was now to rise above all ceremonial barriers into the 
 magnificence of heaven's grace. True cleanness, the cleanness God required, was 
 no longer outward and ceremonial, but should consist in being washed in the blood 
 of the Lamb, which cleanseth from all sin, and renders the believer clean enough 
 to tread the sapphire pavement of the heavenly courts. 
 
 The door of the kingdom is thrown open by the hand of Sovereign grace ; but 
 not to admit aught that is unclean. Nothing unclean could enter heaven. But 
 a " cloven hoof " was no longer to be the criterion ; but this — " what God hath 
 cleansed" 
 
chap. xi. 1—43.] THE BOOK OF LEVITICUS. 159 
 
 The standard by which true cleanses must be regulated is no longer carnal, 
 ceremonial, earthly; but spiritual, moral, and heavenly. We are no longer 
 hemmed round about by " touch not, taste not, handle not "; but the divine 
 Word assures us that " every creature of God is good and nothing to be refused, 
 if it be received with thanksgiving; for it is sanctified by the Word of God and 
 prayer" (1 Tim iv. 4, 5).— C. H. M. 
 
 Topic: Jehovah's Concern for Israel's Well-being (Vv. 1-43). 
 
 Doubtless the laws concerning clean and unclean animals were symbolic, 
 conveying lessons specially adapted to Israel at the time; they were also typical 
 of moral truths to be observed by worshippers of Jehovah through all time. So 
 far as regards the animals themselves they were all on the same moral level in 
 the sight of God ; each followed the instincts implauted by the great Creator, 
 acquired the habits, and exercised the passions peculiar to its nature. Some 
 were more repulsive to man than others, of less service when alive, less utility 
 when dead. 
 
 Animals had been classified by the patriarchs and among heathen nations ; 
 some animals had been considered more sacred than others. But these laws 
 definitely fixed the line of demarcation to be drawn, the main distinction being 
 twofold : All animals were unclean except those which divided the hoof and 
 chewed the cud. The directions for determining the difference were numerous 
 and minute, entailing careful and constant discrimination. Origen and other 
 allegorical writers have found symbol and type in every permitted or prohibited 
 thing ; but the course is dangerous, and likely to lead to most erroneous conclu- 
 sions. General truths are suggested, such as — 
 
 I. Divine concern for the temporal welfare of israel. 
 
 Laws of purity enjoined would obviously conduce to their physical comfort. 
 Cleanliness is a safeguard against many bodily ills. Nothing was interdicted in 
 these restrictions that would tend to health and longevity. Caring for Israel 
 as a father for his children, Jehovah would have them partake only of food that 
 was nutritious. Nothing is beneath His notice that affects the welfare of the 
 children of men. 
 
 II. Divine concern for the national unity of israel. 
 
 Elected to special privileges and responsibilities, the Hebrew nation was to be 
 clearly distinguished from all other nations on the earth. The laws would keep 
 the people from joining with the heathen in their ordinary meals and sacred 
 feasts ; would be a barrier against every intruder ; for the Canaanites ate some 
 of the animals these laws prohibited, and offered others in sacrifice to heathen 
 gods. Nothing tends to obliterate national differences and to throw social 
 distinctions into oblivion more than sitting together at the same table and 
 partaking of common food. Israel's observance of the directions given in this 
 chapter would set a hedge around the family life, and indicate a peculiar people. 
 
 III. Divine concern for the exclusive worship of israel. 
 
 Rites and ceremonies had already been instituted that would exclude other 
 nations from mingling with the Hebrew in the worship of the tabernacle ; now 
 a guard is put around the social as well as sacred table. Tent, as well as taber- 
 nacle, to be consecrated to the Lord. Here we see Jehovah's sovereignty exercised, 
 His jealousy for the exclusive worship of His people. Whether the people ate 
 or drank, they were to do all to the glory of God. They were to come out from 
 the ungodly and be separate, and touch not the unclean thing, and thus become 
 the sons and daughters of the Lord God Almighty. Nothing less than cheerful 
 obedience to divine regulations for private and public life would satisfy the 
 claims Jehovah made upon the loyalty and worship of His people. 
 
160 HOMILET1C COMMENTARY ON [chap. xi. 44-49. 
 
 IV. Divine concern for the complete purity op Israel. 
 
 While purity of heart and mind were of the first importance, the body also 
 was to be kept pure. Nothing to be eaten that would make it gross, or vitiate 
 the blood. Even the dwellings of the people, their garments, and every article 
 for use or ornament, to be ceremonially clean. These minute and exact re- 
 quirements would impress Israel with the holiness of the Lord with whom they 
 had to do. In avoiding the proscribed animals — the habits and appearance of 
 which in many cases would beget natural disgust — the people would be reminded 
 (a) of the vileness and loathsomeness of sin; (b) of the need of constant circumspection 
 to avoid contamination with evil ; (c) of the necessity of complete purity in the sight 
 of Jehovah. Attention thus called to the body and physical things would show 
 that the human frame is not the vile product (as the Gnostics contended) of a 
 malevolent deity, but created and cared for by Him who breathed into it at 
 first the breath of life, and made man a living soul. 
 
 V. Divine concern for the exalted piety of Israel. 
 
 Selfishness is the root of all sin, pride of all impiety. These laws would tend 
 to humble the people, teach them self-denial. Having to abstain from eating 
 animals savage and voracious in their nature, unattractive in their form, repulsive 
 in their habits, would remind Israel that the most scrupulous sanctity of heart 
 was required by Him who demanded such purity in meaner things. These un- 
 clean animals may be regarded as types of persons it is always well to avoid. 
 Thus the brute creation is a book full of useful lessons upon what we may with 
 advantage adopt, and what we ought to shun. In all these things we see the 
 wisdom and goodness of the Lord, conducing to well-being here, and furnishing 
 stepping-stones to blessedness hereafter. — F. W. B. 
 
 Topic: Jehovah's Concern for His own Glory (Vv. 44-49). 
 
 The regulations taught Israel that Jehovah was their — 
 
 I. Supreme ruler. " For I am the Lord your God." All authority resided 
 in Him. He had sovereign right to command and restrain. The people were not 
 to study their own preferences, or conveniences, but obey the mandates that 
 issued from the King of kings. 
 
 II. Spotless king. " For I am holy." The constant reiteration of this truth 
 must have engraved it deeply in the consciences of the congregation, and im- 
 pressed them most solemnly with the purity of the divine nature. Israel could 
 never have conceived of so holy a Being, surrounded as they had been, and were 
 still, by hideous and degrading idolatry. 
 
 III. Great deliverer. " For I am the Lord that bringeth you up out of the 
 land of Egypt." The people were under vast obligation to the Almighty. He 
 had wrought signal deliverances for them They were His by redemption. He 
 had a right to expect obedience from them. He had brought them out of Egypt 
 for the specific purpose of making them a people for Himself. These laws would 
 test their faith, gratitude, and obedience ; teach them self-denial, and restraint. 
 Their spiritual nature was to be in ascendancy over everything carnal and tem- 
 poral. 
 
 In the New Testament a new interpretation is given to these Levitical laws ; 
 we are shown that, not what we eat or drink defiles the soul, but what comes out 
 of it. The root and scat of evil are within ; yet, care needs to be exercised 
 against temptation and contamination. Touching the unclean thing, such as 
 pernicious literature, places of ill-fame, sinful companionship, may lead to moral 
 defilement, to spiritual degeneracy. In the gospel — 
 
 (1) Special emphasis is laid vpon spiritual purity ; 
 
 (2) With spiritual purity is associated our highest joy. 
 
Chap. xi. 2, 3.] THE BOOR OF LEVITICUS. 161 
 
 Our bodies are temples of the Holy Ghost ; they ought, therefore, to be kept 
 pure. The Church is the Body of Christ : from it, therefore, everything should 
 be excluded that is unclean. Into the celestial city " there shall in no wise enter 
 anything that defileth, neither whatsoever worketh abomination"; all there 
 shall be for ever, "Holiness unto the Lord."— F.W.B. 
 
 Topic ; The Clean and the Unclean. 
 
 " Speak unto the children of Israel, saying, These are the beasts which ye shall eat 
 among all the beast* that are on the earth. Whatsoever parteth the hoof, and is 
 cloven-footed, and cheweth the cud, among the beasts, that shall ye eat " (Lev. xi. 
 2, 3). 
 
 As the Mosaic was peculiarly a typical dispensation, we shall not exaggerate 
 the uses of the text if we show that there was something instructive to us and 
 something typical of the better covenant in the command given that the people 
 were to eat no creatures but those which divided the hoof and those which chewed 
 the cud. 
 
 I. These distinctions of meat were laid down 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 distinct and separate people — not of the world, even 
 as Christ was not of the world. 
 
 With this Levitical rule it was quite impossible for the Hebrews to mix with 
 any other nation without violating the statutes they were commanded to keep. 
 Their food was so restricted that they could not possibly enter into social inter- 
 course with any of the neighbouring peoples. The Canaanites, for instance, ate 
 everything, even the flesh that had been torn by dogs, and the dogs themselves. 
 Now, a Jew could never sit at a Canaanite's table, because he could never be 
 sure that there would not be the flesh of some unclean and accursed thing upon 
 it. The Jews could not even eat with the Arabs, who were near akin to them, 
 for they frequently partook of the flesh forbidden to the Jew. This command 
 made them a distinct and isolated republic so long as they were obedient to the 
 law. Just so the Mohammedan regulations, less strict than those of the Jew, 
 prevent their becoming socially intermingled either with the idolators or with 
 Christians. Now, what is the.use of this to us 1 It is the earthly type of a heavenly 
 mystery. Thus all who name the name of Christ are solemnly bound to be for 
 ever separated from the world. Our Saviour " was holy, harmless, undenled, 
 and separate from sinners." He was with them, but He was never of them ; 
 among them, but always distinct and separate from them. He hath set us an 
 example. Be among men as a light in the midst of darkness, as salt scattered 
 over putridity, as heavenly angels in the midst of fallen men ; a distinct people, 
 a chosen generation. 
 
 But in what respects are we to be distinguished? 
 
 1. In a pure consistency always, in vain eccentricity never. Not in our gar- 
 ments ; not by any peculiar jargon in speech ; such artificial separations we leave 
 to the people whose vanity feeds on its own conceit. Not trying to make our- 
 selves look like Christians. Heavenly realities within do not always need to be 
 labelled outside, so that everybody may 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 
 fife. Our main and principal motive as Christians should always be to live for 
 Christ. You can make the commonest calling become really sacred. You may 
 take the highest orders by dedicating your daily life wholly to the service of 
 Jesus. There is such a thing— and let those that deny the possibility stand 
 
 M 
 
162 HOMILETIC COMMENTARY ON [chap. xi. 2, 3. 
 
 self-convicted that they obey not the precept — " Whether ye eat or drink, or 
 whatsoever ye do, do all to the glory of God." 
 
 3. By our spirit as well as our aim we should likewise be distinguished ; a 
 spirit which watcheth humbly before God, and seeketh to know His will and to 
 do it through the grace of God given. 
 
 4. Our maxims and rules which regulate us should be very different from those 
 of others. A Christian never considers what is usual, but what is right. 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 be- 
 come as rich as Croesus by allowing it, he scorns the sin for his Master's 
 sake. 
 
 3. Our actions should be distinctive. Let your conduct talk out your soul. 
 Let the main sermon of your life be illustrated by all your conduct, and it shall 
 not fail to be illustrious. This will furnish the best proof that you have been 
 with Jesus. 
 
 4. A Christian is distinguished by his conversation. If he would have a jest, 
 he picks the mirth but leaves the sin ; his conversation is not used to levity ; 
 it is not mere froth, but it ministereth grace unto the hearers. Oh ! commend 
 me to the man who talks like Jesus ; who will not for the world suffer corrupt 
 communications to come out of his mouth. You know the value of the gold of 
 heaven too well to pawn it away for the counterfeits of earth. " Come ye out 
 from among them ; be ye separate, and touch not the unclean thing." By a 
 holiness which merely moral men cannot equal, stand as on a pedestal aloft above 
 the world. Thus men may know you to be of the seed of Jesus, even as they 
 knew the Jew to be the seed of Israel. 
 
 II. The distinction drawn between clean and unclean animals was in- 
 tended by God to keep his people always conscious that they were in 
 
 THE NEIGHBOURHOOD OP SIN. 
 
 An oriental Jew, sensible and intelligent, walks out in the fields. He walks 
 along close by the side of the high-road, and what should he see but a string of 
 camels going along? "Ah!" he says to himself " those are unclean animals " 
 Sin, you see, is brought at once before his mind's eye. He turns away from the 
 road and walks down one of his own fields, and as he goes along a hare starts 
 across his path. "Ah!" says he, "an unclean animal again; there is sin in 
 my path." He gets into a more retired place ; he walks on the mountains ; 
 surely he shall be alone there. But he sees a coney burrowing among the rocks ; 
 " Ah !" says he, "unclean ; there is sin there !" He lifts his eye up to heaven ; 
 he sees the osprey, the bald eagle, flying along through the air, and he says, 
 " Ah ! there is an emblem of sin there !" A dragon-fly has just flitted by him — 
 there is sin there. There are insects among the flowers ; now every creeping 
 thing, and every insect, except the locust, was unclean to the Jew. Everywhere 
 he would be reminded that this world, however beautiful, still has sin in it. 
 Even the fish, in sea, or river, or inland lake, had their divisions ; those that 
 had no scales or fins were unclean to the Jew, so the little Hebrew boys could 
 not even fish for minnows in the brook but they would know that the minnow 
 was unclean, and so their young hearts were made to dread little wrongs and 
 little sins, for there were little sins in the little pools, even as there were 
 leviathan sins floating in the deep and nude sea. We want to have this more 
 before our minds. Not a spot is there in the universe where the curse of sin 
 has never inflicted a blight, or where the hope of redemption should not inspire 
 a prayer. See that you put on the whole panoply of God, and watch and pray 
 lest ye enter into temptation. Every morning we ought to ask the Lord to keep 
 us from unknown sins, to preserve us from temptation that we cannot foresee, to 
 check us in every path of life if we are about to go wrong, and hold us up every 
 
Citap. xi.] THE BOOK OF LEVITICUS. 1G3 
 
 hour that we sin not. May the Lord set sin straight before your eyes, and then 
 set the cross of Christ there too, and so you will be saved. 
 
 III. This injunction was also intended to be a rule op discrimination 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 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 cud. So there must be in the true Christian a peculiar walk such as 
 God requires. You cannot tell a man by either of these teats alone, you must 
 have them both. But while you use them upon others apply them to yourselves. 
 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 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 
 which is only inward is but fancy ; it cannot save the soul either. But the two 
 together, the inwards parts made capable of knowing the lusciousness, the sweet- 
 ness, 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 pre- 
 pared hereafter. — C. H. Spurgeon, in " Metro. Tab. Pulpit." 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XI. 
 
 Separate from sinners : — " Not with the light and vain, 
 
 This was Christ's distinction : it should The man of idle feet and wanton eyes ; 
 
 distinguish all who are Christ's. Not with the world's gay, ever smiling 
 
 train ; 
 
 " The friendships of the world are oft M y lo t be with the grave and wise. 
 Confederacies in vice, or leagues of pleasure. 
 
 Ours has severest virtue for its basis, " Not with the trifler gay, 
 
 And such a friendship ends not but with To whom life seems but sunshine on the 
 
 life." — Addison : Cato iii. 1. wave ; 
 
 Not with the empty idler of the day ; 
 
 « There are three friendships which are ad- My lot be with the wise and grave, 
 vantageous, and three which are injurious. 
 
 Friendship with the upright, friendship with " Not with the jesting fool, 
 
 the sincere, and friendship with the man of Who knows not what to sober truth is 
 
 observation ; these are advantageous. Friend- duo; 
 
 ship with the men of specious airs, friendship Whose words fly out without an aim 
 
 with the insinuatingly soft, and friendship rule; 
 
 with the glib-tongued ; these are injurious.'' My lot be with the wise and true. 
 — Confucius: Analectsvx. 
 
 " With them I'd walk each day, 
 
 "Nature and religion are the bands of From them time's solemn lessons would 
 
 friendship ; excellency and usefulness are its learn, 
 
 great endearments. But as all cannot actually That false from true and true from false I 
 
 be of our society, so neither can all be ad- may 
 
 mitted to a special, actual friendship." Each hour more patientlv discern." 
 
 —Jeremy Taylor. " — Bonar. 
 
 M5> 
 
164 H0M1LETIC COMMENTARY ON [chap. xh. 
 
 Feasting : — With such a temperance 
 
 " Simple diet is best ; for many dishes There would be no slaves, no syncophants 
 bring many diseases." — Pliny. At great men's tables. — May. 
 
 "They eat, they drink, and in communion « Fatal effects of luxury and ease 1 
 
 secret We drink our p i 8 on, and we eat disease, 
 
 Quaff immortality and joy. —Milton. Indulge our senses at our reason's cost, 
 
 " Health and liberty Till sense is pain, and reason hurt or lost. 
 
 Attend on those bare meals : if all were — Chandler. 
 
 blest 
 
 CHAPTER XII. 
 
 Stat entity 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — If a woman hath conceived . . she shall be unclean. Thus at the 
 very entrance into life uncleanness clings to us. Not a child is born without de- 
 filement surrounding its birth. " Behold, I was shapen in iniquity, and in sin 
 did my mother conceive me" (Psa. li. 5). " How can he be clean that is born 
 of a woman ? " (Job xxv. 4). How humbling is this Scripture presentation of our 
 case. From the cradle to the grave man's life is pronounced unclean. Surely it 
 should arrest all self-elation and boasting. Pitiable indeed sounds the vain 
 panegyric upon the dignity of human nature ; melancholy is the haughty assump- 
 tion of excellence and worthiness, in the light of this vision of man's defilement 
 from birth till death. He should rather " abhor himself, and repent in dust and 
 ashes " (Job xlii. 6). Instead of the too common flattery of human nature, be 
 this mirror of his humiliating impurity held up to the face of the self-satisfied 
 sinner, that he may see the "hole of the pit whence he was digged "(Isa. li. 1), 
 and cry in penitential lowliness, " We are all as an unclean thing, and all our 
 righteousnesses are as filthy rags " (Isa. lxiv. 6). 
 
 V. 6.— She shall bring a lamb. Always, in God's graciousness, the remedy 
 rises for the malady. Defilement has its antidote in atonement. The two 
 grand aspects of the sacrificial death of Christ stood out here in the " lamb for a 
 burnt offering," in which He offered Himself without spot to God ; and in the 
 " sin offering," in which He substituted Himself as the victim for men. From 
 the humbling spectacle of human helplessness and defilement here given what 
 can be more assuring and consolatory than to gain a view, in type, of the perfect 
 merits of Jesus — who in Himself concentrated the unsullied grace and dignity of 
 humanity, and in His sacrifice effectually atoned for the guiltiness and degreda- 
 tion of our fallen race. " Behold the Lamb of God, which taketh away the sin 
 of the world." 
 
 Vv. 2, 5.— If the woman have born a man child. . . If she bear a maid 
 child. The mother's defilement was ceremoniously less for the male child than 
 for the female. Is not this a perpetuated memorial of the fact that sin entered 
 the world through the woman, she being the first transgressor 1 Certainly this is 
 the basis of Paul's argument for her inferior position in the Christian Church (1 
 Tim. ii. 11-14). Or, in this shorter banishment from sanctuary privileges when 
 her child was a male, there may be found an intimation of the blessed privilege 
 coveted by all Hebrew mothers, of giving birth to the " man child," who was 
 to be " born of a woman," to redress the woes of the fall. Every suggestion of the 
 
chap, xii.] THE BOOK OF LEVITICUS. 165 
 
 coming Emmanuel was cherished as the soft radiance of that promised " Morning 
 Star." And so the heavier penalty fell on the birth of the female child, since 
 woman was a remembrance of sin, whereas the ameliorated penalty was attached 
 to the birth of a male, since the Man Child was the herald of the promised 
 Saviour. 
 
 V. 8.— If she be not able to bring a lamb. However poor the woman might 
 be, there could be no exemption from the presentation of an atonement offering. 
 Poverty must come, though with meek aspect, trusting in reconciling blood. 
 And the " poor in spirit," whose faith is tremulous, whose apprehension is feeble, 
 must, nevertheless, lay hope on the merits of sacrifice. None can be allowed, 
 through lowliness of station or poverty of soul, to evade the propitiatory atone- 
 ment. All must place trust in Christ whatever our lot in life, whatever our 
 spiritual mood. Yet how tender is God's consideration ! He will allow the 
 turtle dove to suffice for the poor, and regard it as equally efficacious as the 
 richer offerer's lamb, so that the humblest Israelite should be harassed by no 
 fear lest she forfeit privilege by her lowlier gift. God's perfect grace comes to 
 the very condition in which the " poor and needy " are to be found. And so, in 
 this Christian dispensation, the lowest and the feeblest have the atoning blood 
 brought within their reach, and through its merits may recover all the privileges 
 from which " uncleanness " excludes them. " To the poor the gospel is 
 preached." 
 
 HOMILIES. 
 Topic: Motherhood. 
 
 Scripture shows that God thinks much of mothers. Allusions to a mother's 
 sufferings, perils, relationship, affection, are very numerous. She passes through 
 no experience which has not been noticed, described, and used by the Lord as a 
 simile of spiritual truth. Motherhood, in all its aspects, is the reiterated theme 
 of God's Word. This must afford a wealth of consolation and support to a be- 
 lieving mother in her trials and solicitudes ; her watchful Father has shown that 
 He minutely considers all her various cares, her mysterious pangs, her heart 
 struggles between dread and delight, her yearnings and her love. 
 
 The birth of a child is also an event which constantly engages inspiration. 
 The Word makes frequent reference to the incident. A new life ushered into the 
 world, is a fact which touches the heart of God. Another being launched upon 
 the floods of possibility ; another factor in the intricate sum of human existence, 
 whose results must affect the ultimate reckoning ; another soul added to the 
 millions whose destiny is bliss or woe. There is no room for doubting that the 
 divine Father is concerned for each human offspring. He notes the child's 
 entrance, gives directions concerning it, sends counsels for its career, desires its 
 salvation and sanctification, calls it to the immortal Home made ready by Christ. 
 " It is not the will of your Father in heaven that one of these little ones should 
 perish " (Matt, xviii. 14). 
 
 I. How observant is Scripture of the humiliations incident to MOTHERHOOD. 
 
 This chapter is a witness. 
 
 1. Scripture has sanctioned and sanctified wifely relationship (Psa. cxiii. 9). 
 
 2. Scripture recognises every stage of physical suffering which motherhood en- 
 tails (Jer. iv. 31). 
 
 3. Scripture forewarns of the tender sorroivs and distresses incident to maternity 
 (Jno. xvi. 21 ; Isa. xxvi. 17). 
 
 4. Scripture contains special messages of compassion and hope for mothers in 
 their period of solicitude (fsa. xl. 11). 
 
166 H0M1LETIC COMMENTARY ON [chap, xil 
 
 II. How emphatically does Scripture pay tribute to the honours of motherhood. 
 In making a mother the symbol of the Church of God (Gal. iv. 6 ; Ephes. v. 32). 
 In comparing Jehovah's consolatory ministries to those of a mother (Isa. lxvi. 13). 
 In using motherhood as the channel of Christ's advent (Luke i. 35). 
 
 In the tender consideration for His mother manifested by Jesus (Luke ii. 52 ; 
 Jno. xix. 26, 27). 
 
 In the command given to children to pay their mothers reverence (Matt. xv. 
 4, etc.). [See Addenda to chap, xii., Maternity.'] 
 
 III. How watchfully does Scripture guard the happiness which should be the 
 crown of motherhood. 
 
 1. Conjugal loyalty is scrupulously demanded (Mai. ii. 15, 16 ; Ephes. v. 
 25, 28). 
 
 2. A mother's place in the family is carefully indicated (Ephes. vi. 1, 2). 
 
 3. The grace which flows through mothers to their children is recognised with 
 emphatic approval (2 Tim. i. 5). 
 
 4. The blessedness of a mother's privilege is indicated in Christ's welcome of the 
 mothers who brought their children to Him (Luke xviii. 15-17). 
 
 " And say to mothers, What a holy charge 
 Is theirs ; with what a kingly power their love 
 Might rule the fountains of the new-born mind ; 
 Warn them to wake at early dawn, and sow 
 Good seed before the world has sown its tares." — Mrs. Sigourney. 
 
 Though her child is " born in sin," and she is humiliated by her own " un- 
 cleanness," yet can a mother retrieve her humiliation by uplifting her child in 
 prayer to God, by training her offspring in the faith of Christ, and at last, with 
 her children saved in the Lord, appearing in the glory of the Eternal Presence 
 with the glad cry, " Behold me, and the children which thou hast given me !" 
 [See Addenda, Childhood.] 
 
 Topic: Birth. 
 
 I. In its pangs there survives the memories of the woeful fall. 
 
 Our ancestress Eve sinned, therefore, "unto the woman God said, I will 
 greatly multiply thy sorrow and thy conception ; in sorrow thou shalt bring forth 
 children " (Gen. iii. 16). 
 
 II. In its " uncleanness" there arise suggestions of our transmitted defile- 
 ment. 
 
 Physical impurity, amid which a babe is ushered into the world, is but a sign 
 of that corruption, moral and spiritual, which parents pass on to their offspriug : 
 " Altogether born in sin " (Jno. ix. 34). 
 
 III. In its transports there reappears the joyousness of the Messiah's in- 
 carnation. 
 
 Sang the angels, " Unto you is born a Saviour, which is Christ the Lord " 
 (Luke ii. 11). A woman, "as soon as she is delivered of the child, remembereth 
 no more the anguish for joy that a man-child is born into the world " (Jno. 
 xvi. 21). 
 
 Topic : Pollution and Purifying. 
 
 The birth of a child should be an event of gratitude and delight. It is never 
 wholly so ; for a shadow falls on every new-born life. 
 
 (a) It is "born in sin," and, therefore may perish in sin ! 
 
 (b) It is born amid travail, and may— dread possibility that ! — occasion death 
 through the anguish of birth. 
 
chap. xn/J THE BOOK OF LEY IT 1' 167 
 
 (r) It i3 an event marked by G>i - • ' For He 
 
 sees in every birth, since Eve's fall, tins forfdmaHem of sin, the proyx>'joJ.v/r<. s/ ■ 
 
 L Umauum: such is the tebl:.: 7k as life. 
 
 God has here written the word pollution upon the very entrance of a babe 
 into existence. 
 
 1. It brands ihz mtfhtr a* " un^.^in, n and exclude? her from social fellowship 
 and sanctuary privileges. We are not now judged by this ceremonial standard ; 
 
 - .: i :.r.i; :1- :i^:. ~: j-. .-; '-.*'. -"-.'.it:'. '.:' *.ie iv.-.^r. I*, i-.;.^-.-. *:js. '.-.:. 
 is taint in the blood. There has never been a sinless mother on this earth. 
 
 •■-.Le :-t. '.:' ie: - .: i;=.-. ..- L -'•:=: '::. *2 . '" ■.-.-_ „-_-_-.•. •; :-. tiV-Vi . ~.\\:A.: . 
 -:-.:r:.:~ :i :..: ~. .:-.. 
 
 . It brands the dvUd a? i^Jfoi The tender babe holds in its physical form 
 :'--. 2-.'---. A ::-'. i ■..:■.- .: . :r: .y. irV.: :..--. y. .:...-. .:_-.. •''.":.. vi-. -,r ..^ i 
 dean thing oat of an unclean T From a poisoned fountain there can flow only 
 vitiated streams. Leave that babe to follow its inbred desires and it will degen- 
 erate into eriL Goodness is never self-evolved, bat only badness. " They go 
 astray as soon as they be bom" (Psalm lv: . ! 
 
 IL Clkatosg : such is the demand of goo dfow evsst owe defiled. 
 
 Here upon the mother only, because the ceremo ni al directions deal with the 
 : -,'-.: L-: -.le : v.-.i-. 1 .- v. . . ; y. : :.\ :.-.-.-.. . -.-.I ~z v. .7 . : ^ 7:.: 
 :;. '.; -.i :i -^- .I', iii :... ■ '. :.-... -.e: 't. '; 
 
 1. Until cleansing is effected there is botdthmztd ; the door if doted upon 
 
 - ..u'... : .: :'.; -.-.- :_...•.: v; -.-e .'-: i.. 1 ;;:-..:.:.. -■; .-..-..-. ■ :'.'-._: 
 •-:•. : v.: :v. '.:; :^ .: . : :t." 1 .•.;•_._: ■=: ::.-.i;^i_::i:.! 
 
 2. Unta deansing is effected there is degruiofrm : the woman forfeited her 
 place of dignity in her own home and in God's temple. Imparity u a degrada- 
 
 We sink thereby from oar honoured place in creation ; we grovd instead 
 of triumph; we are bowed into shame before God instead of joying in His farour; 
 
 iii ~~ .:e r-:..-'i *.i- A-wriy.-A --.;i .-. -.i ^ r.i: -.: - :.:« _.-. .: -.--;.:- 
 .ii- ''J-:ii ::;r.= -.-.'. ;Y.:y.\.--. i:.i =.'-. : -._• .-. v.* .', ;-.-.: .: -.7 -.7 ;^-- : 
 III. Pteified : such is the roswmirrr opsteo bt god 10 all who see 
 t:- •.::-. • 
 
 1. W'mnnkrsA Martifcd (v. 7). In the Christian 
 
 -- i^:y:.-- M-v -; *: ;-.;>. :-: S- -.- i7.-- ..-.-. '.:' "i 
 Becrated women in the Christtan ehureh at Borne (EomansxvL). Liftyoareyes 
 
 v. -."- = :.- =-.-!: ■-.!-.-.-: :ri i-.i f-.r-.- i- -;*-...- -.--..•---: ~- -.-., i.--. 
 
 on Mount Skm : virgin saints, all andefiVd (Hev. xiv. 1, 4> 
 
 2. Ck&OrsA amsxrvtoi (v. 3), thereby enrolled as a member of the Israel of 
 
 There is inerit in Christ's « atonement - wmeh purges all sin's 
 is grace in His heart by which all may be rej oaeed. These is beauty in His 
 
 1 :,:-.: . zx ~:i:::£ -ii>.::-, :: :I-.:i.-. .:r. 
 
 A — -,•- • '7i, :•:::: :: 
 v. -.- v,z '.'f -.- -.- ': -..• :i 
 topteseot her ottering before the Lord, 
 
168 H0M1LET1C COMMENTARY ON [chap. xit. 
 
 eventually, be restored to her former status among the people. The statute 
 suggests the following reflections : 
 
 I. That anguish is associated with maternity. 
 
 Through the Fall the sorrows of conception were greatly multiplied, and 
 the pangs of childbirth became intensified. The whole period of conception, 
 with many, is a burden ; and the time of travail one of most excruciating pain. 
 Though the mother experiences one of nature's keenest joys when she knows 
 that to her a child is born, yet there are accompanying sorrows which only the 
 feelings of maternity can know, as no stranger can intermendle with the joy. 
 
 II. That privacy is associated with maternity. 
 
 Although the procreation of children is normal and of divine ordination, 
 yet, where there is virtuous womanly modesty, there is always a sense of shyness 
 and reserve during period of preparation for advent of the little stranger, 
 especially at the season of delivery. The instincts of nature suggest withdrawal 
 from public observation and general familiar intercourse even with friends. 
 Hence, even among heathen nations, special rites and customs have! always 
 been associated with the experiences under consideration. Such restraints and 
 reserve do not degrade the gentler sex in the sight of God or the eyes of right- 
 minded men ; woman rather rises thereby in honour and esteem. 
 
 III. That depravity is associated with maternity. 
 
 Maternity, under honourable conditions, is no sin : yet, by it, depravity is 
 communicated ; as the Psalmist expresses the fact, "Behold I was shapen in 
 iniquity, and in sin did my mother conceive me." There is a hereditary tendency 
 in human nature to sin ; so that giving birth to a child is the propagation of 
 sinfulness, and an extension of the consequences of transgression, entailing moral, 
 as well as ceremonial defilement. The rite of purification, under these circum- 
 stances, is both symbol and type of purification of the children of men by atonement 
 of our great High Priest on Calvary. Responsibilities, commensurate with the 
 honour of maternity, suggested by the statute. Imperative, that children born 
 in sin, with inherent depraved propensities, should be taught the law of the Lord, 
 and trained in holiness and righteousness all their days. 
 
 IV. That salvation is associated with maternity. 
 
 Though for a while the mother was kept secluded from society, the restrictions 
 were only of a temporary character. She was soon seen presenting her appointed 
 offerings before the Lord at the door of the tabernacle of the congregation. The 
 burnt offering was the basis of all other offerings ; and signified, not only 
 the sovereign claim of Jehovah upon all we have and are ; but, also the disposi- 
 tion of the worshipper to become a living sacrifice, holy and acceptable 
 unto God. Behold the goodness of God in promising to accept " two turtles, 
 or two young pigeons " if the offerer were not able to present a lamb ; one 
 for the burnt offering, the other for the sin offering. The intention and frame 
 of mind were of more importance than the offering itself, as the Scriptures 
 elsewhere declare, " Behold ! to obey is better than sacrifice, and to hearken 
 than the fat of rams." This rite — being for the Jews, and associated with 
 the Levitical economy — is abrogated now; a more minute examination, therefore, 
 would not minister to edification — is not necessary. Some moral teachings have 
 been indicated, and they may, when convenient, be reiterated in public as part 
 of the didactic function of preaching ; for principles, gathered from divine laws, 
 have undying roots, and inexhaustible meanings. This, as well as other rights, 
 was observed down to the advent of our blessed Lord ; for Mary, the mother of 
 Jesus, offered in the Temple the least offering allowed at thanksgiving and sacri- 
 fice after child-birth ; an irrefutable proof of the abject poverty of her worldly 
 circumstances. On national, as well as on religious grounds, no objection can 
 be offered under the gospel to women, having been delivered in the time of 
 maternal solicitude and sorrow, publicly paying their vows in the courts of the 
 
CHAP. XIII.] 
 
 THE BOOK OF LEVITICUS. 
 
 Lord, and with grateful hearts re-dedicating themselves to the service of the Most 
 High. If womankind reflect with sorrow upon the fact that it was through 
 Eve's seduction that Adam fell and sin entered our world, they may reflect with 
 joy upon the fact that it was through their own sex that the second Adam came, 
 who has reversed the curse of sin and redeemed the human race. If in connec- 
 tion with the first man shame seems to cover womanhood, the second man, the 
 Lord from heaven, placed a wreath of undying glory on her brow, as we see 
 lying in the arms of Mary at Bethlehem, " the holy child Jesus" Paul asserts, 
 in his first Epistle to Timothy (v. 15), that women shall be saved through the 
 child-bearing; salvation has come through its ordinance, and if women abide in 
 faith, love, sanctification, and holy self-control, they shall be cleansed from all 
 moral impurity, shall be not only sanctified, but saved, through the Child born, 
 the Sou given.— F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XII. 
 
 Motherhood : 
 
 * There is no mother like the mother that 
 bore us." — Spanish Proverb. 
 
 " A mother is a mother still, 
 The holiest thing alive." — Coleridge. 
 
 " A mother's love 
 
 Is an undying feeling. Earth may chill 
 And sever other sympathies, and prove 
 How weak all human bonds are ; it may 
 
 kill 
 Friendship, and crush hearts with them ; 
 but the thrill 
 Of the maternal breast must ever move 
 In blest communion with her child, and 
 fill 
 Even heaven itself with prayers and hymns 
 of love. — Patterson. 
 
 Monica, Augustine's mother. Never did 
 mother struggle more earnestly than she. 
 From her son's nineteenth to his twenty- 
 eighth year, while he was revelling in all sin's 
 foulness, she persisted in resolute hope and fer- 
 vent prayer. In his twenty-ninth year she was 
 
 still " instant in prayer," when he left her and 
 journeyed to Rome. From Rome he went to 
 Milan, and thither the praying mother followed 
 him. And there the answer to her prayer 
 and reward of her Christian influence came. 
 In Ambros9's preaching contrition came to 
 Augustine, and that event made Monica's 
 happiness complete. 
 
 Childhood : 
 " Children are what their mothers are. 
 No fondest father's fondest care 
 Can fashion so the infant's heart 
 As those creative beams that dart, 
 With all their hopes and fears, upon 
 The cradle of a sleeping son." — Lander. 
 
 " The mother's heart is the child's school- 
 room." — Beecher. 
 
 Cecil, who had adopted infidel sentiment in 
 his youth, and prided himself upon his strong 
 arguments against religion, said, long after- 
 wards : "There was one argument I could 
 never get over, the influence and life of a 
 holy mother." 
 
 CHAPTER XIII. 
 
 its $x$tttbtx% atttr feattwni 
 
 SUGGESTIVE READINGS. 
 
 Gathering into view the circumstantial and concise description of the malady 
 here given ; the directions concerning leprosy may be thus analysed and arranged : 
 
 Symptoms of leprosy : 
 
 1 . Their minuteness : small in their beginnings, trifling skin blemishes or hair 
 defects, scarcely distinguishable at the outset, evasive therefore, and subtle. 
 
170 HOMILET1C COMMENTARY ON [chap. xiii. 
 
 2. Their intricacy : so resembling other ailments, in some cases rising out of 
 oi her blemishes and wounds ; complicate and interblending. 
 
 3. Their repulsiveness : all the descriptions are loathsome. 
 Discrimination of the symptoms. The investigation had to be — 
 
 1. Cautious : lest that should be pronounced leprosy which was not ; or that 
 which was, be exempted. 
 
 2. Patient : the sufferer must be repeatedly examined where the sigus were 
 uncertain : no haste, no summary decision. 
 
 3. Thorough : searching to the very root : watching a wound to note its de- 
 velopments, shaving the hair that no symptom escape notice. 
 
 Treatment of the leper. When the malady was beyond doubt, the'doom was — 
 
 1. Absolute ; he was banished, there might be no concessions ; he was excluded 
 the camp. 
 
 2. Mournful : garments to be torn, the hair dishevelled, the lips covered, as 
 for the dead. 
 
 3. Proclaimed : from the outlawed leper must rise the cry of warning to others, 
 which was also the death knell of his own fate — " Unclean !" 
 
 Six various aspects under which leprosy may develop itself in man are here 
 specified : 
 
 1. First appearance, of the plague : the victim manifesting symptoms which 
 excite suspicion (vv. 1-9.) 
 
 2. Return of the distemper (vv. 9-11). But two features of the malady are 
 here exempted from the ban of uncleanness. 
 
 (1). The plague has exhausted itself upon the entire body of the sufferer (vv. 
 12, 13). 
 
 (2). The plague spots have lost their virulence (vv. 16, 17). 
 
 3. Leprosy developing from other sores or accidental wounds : seizing these 
 blemishes in which to root itself (vv. 18-28). 
 
 4. The plague burying itself amid the hair: called the "dry scall" (vv. 29-37). 
 
 5. Harmless leprosy (vv. 38, 39). It is still accounted harmless by the 
 Arabs : causes no inconvenience, and lasts variously from two months to two 
 years. 
 
 6. The baldness distemper : leading to the falling off of the hair from the 
 back of the head (vv. 40-44). 
 
 Vv. 45, 46. — The leper in whom the plague is, etc. As the victim of a grievous 
 calamity the poor leper must assume the melancholy aspects of mourning, 
 he must tell out his woe in the doleful cry " Unclean," and his doom must be 
 to wander as an outcast from the society of Israel and from the sanctuary of God. 
 This foul distemper has always been a parable of the loathsomeness of sin, and 
 its dismal punishment vividly pourtrays the grievous penalties of moral and 
 spiritual defilement — " a castaway." 
 
 Vv. 47-59. — The garment also that the plague of leprosy is in, etc. Equal 
 minuteness of inspection, discrimination of taint were to be exercised upon 
 garments affected with the plague, and if judged to be really contagious they 
 were to be burned. Clothes were scarce, and not easily to be replaced in the 
 desert, hence care that nothing be needlessly destroyed. But no unclean thing, 
 nor "anything that defileth" could be allowed to abide within the camp. 
 Evil must be rooted from our own persons, or we become outcasts ; and evil 
 must be shunned, contact therewith be scrupulously avoided, or the malady 
 may return. Therefore, like leprous garments, we must " lay aside every 
 weight and the sin that doth so easily beset us." Within the fellowship of 
 the redeemed Church on earth, and amid the blessedness of the ransomed 
 Bociety of heaven, God will allow no place for any unclean thing, " neither 
 
CHAr. xm/J THE BOOK OF LEVITICUS. . 171 
 
 whatsoever worketh abomination or maketh a lie, but they which are written in 
 the Lamb's book of life " (Rev. xxi. 27). 
 
 SECTIONAL HOMILIES. 
 
 Topic: Man Physically a Victim op Cruel Maladies. 
 
 How appalling this picture of physical misery ! To what sickening and weary- 
 ing distempers has the human frame become a prey ! How humiliating to con- 
 template 
 
 " the thousand natural shocks 
 
 That flesh is heir to !" 
 
 I. Fashioned after the divine -image, how graceful and dignified is the 
 human form ! 
 Moving among all products of God's creating skill, man is His " noblest work." 
 
 1. As a tenement of the mind and spirit, the body is endowed with a natural 
 comeliness. 
 
 It is no unfit abode for the higher nature within. Physically we are " fearfully 
 and wonderfully made." Mark its symmetry, its erectness, its agility. Well says 
 Hamlet, " What a piece of work is a man ! How noble in reason ! how infinite 
 in faculty ! in form and moving how express and admirable ! in action how like 
 an angel ! in apprehension how like a god ! the beauty of the world ! the paragon 
 of animals !" 
 
 2. As an intrustment of the mind and spirit, the body possesses finest aptitudes. 
 Its motions, its senses, its abilities, afford admirable outlets for the impulses 
 
 aud aims of the inner being. The eyes for vision, the lips for speech, the hands 
 for ministry and work, the limbs for movement — the physical form is a thing of 
 marvellous suitableness to the necessities of intellectual life and spiritual sym- 
 pathies. It is in itself no grim prison, no harsh machine, but a supple instru- 
 ment, ready to all the requirements of the indwelling soul. 
 
 II. Assailed by foul diseases, how desecrated and pitiable is the human form ! 
 
 Look upon the mighty fallen ! writhing in anguish, wasted by disease, distorted 
 by maladies ! 
 
 1. In bodily diseases we mark the traces of calamitous experiences having be- 
 fallen man. 
 
 As in the geological strata the torn and disordered upheavals declare that 
 violence has wrought harm, so in the sufferings and maladies of the human 
 frame. Some dire disaster has come upon the serene world of human life. 
 Diseases are evidences of ruinous activities having invaded man's history. God 
 made his noble creature for something better than to be the victim of sufferings 
 and maladies. A foul hand has been laid upon his beauteous form. " An enemy 
 hath done this." Sin has done dire work. Every pang, disorder, disease, is 
 therefore a warning cry against sin which brought death into the world and all 
 our woes. 
 
 2. In our physical maladies we may note the inducements to watchfulness and 
 virtue. 
 
 If diseases point to a historic disaster in man's career — his fall through sin, 
 they also quicken man to carefulness against repeating the follies and vices which 
 engender physical maladies. They are a call — Beware ! It is not altogether a 
 melancholy fact that illnesses and sufferings assail us, if they warn us from in- 
 dulgences and defilements which develop physical misery. The evil heart of 
 man would urge him to unlimited vices if this penalty did not confront and re- 
 strain him. 
 
 "Just disease to luxury succeeds, 
 And every death its own avenger breeds " {Pope). 
 
172 HOMILETIC COMMENTARY ON [cii.vr.xin. 
 
 3. Amid all distresses of the body there are ameliorations and consolations 
 offered in religion. 
 
 (1). A patient and devout spirit may " draw honey out of the rock," and find 
 solace in anguish ; for those who love God have had to testify, " It was good for 
 me to be afflicted." 
 
 ■ Affliction is not sent in vain 
 From that good God who chastens whom He loves " (Southey). 
 
 (2). In suffering also there comes the consolation of Christ to those who are 
 His. He knew affliction in bitterest degree, and is a " brother born for adver- 
 sity." 
 
 (3). And there opens in prospect to the child of God the blissful life of heaven, 
 where " the inhabitants never say they are sick," etc. (Rev. xxi. 4). 
 
 Topic : Disease — Development — Doom. 
 
 Trace the career of the malady : it does not complete itself at a stride : it has 
 its outset and its goaL A pestilence in the land does not expand into its fatal 
 proportions without antecedent incitements and advancing developments. In 
 its germinal stage the peril may have been unsuspected or ignored, but its 
 fructification proves that active energies have long and effectively operated. 
 Harvest fields swept by the scythe once lay bare in ploughed furrows ; the seed 
 was sown, it grew, ripened, till the reapers entered, and the garners were filled. 
 Good and bad products alike have their history of outset, advance and fruition. 
 In man's physical and moral life there are equally traceable the beginnings and 
 progressions of evil, till the fatal end is reached. No fact for contemplation in 
 the moral realm is more melancholy than this — the progress of corruption. Con- 
 sider the — 
 
 1. Subtle history of its origin. 
 
 Transmitted ; mysteriously passed on from parent to child: or acquired by con- 
 tact with the leper, or things infected with leprosy 1. For awhile the distem- 
 per lies concealed in the blood, assumes no visible symptoms; is latent, passive. 
 Thus sin long secretes itself in the nature as a subtle tendency, slumbers in the 
 heart as a hidden taint. Whence the beginnings of evil in a human life 1 Came 
 it from parentage, a moral tendency in the affections, the will, the habits 1 Was 
 it imparted by early whisperings, faulty examples, harmful influences 1 
 
 2. Its first appeara?ice was in a form of uncertainty, not manifestly leprous, 
 a swelling, a spot. Wrong when beginning in a child is not glaringly wrong, 
 there is a something suggestive of possible deviation from right, but it is not cer- 
 tainly so, not manifestly and determinately so. It startles suspicion in the 
 observer ; the word, though not false, was hardly true ; the secret act was 
 scarcely deceitful, yet lacking in thorough honesty ; it is scarcely a " rift in the 
 lute" ; not yet a rot on the fruit, only a " little pitted speck." 
 
 3. Thus starting, as evil does, in a kind of incertitude, as a slight dereliction, 
 a wavering which creates suspiciou, but is not yet sufficiently pronounced to be 
 condemned, it only needs time in order to unfold and declare itself. Leave it to 
 work its way out, and it quickly assumes more positive forms, and it becomes 
 too manifest that the leprosy has a firm hold on the blood, the life. [Addenda to 
 chap. xiii. Developments.] 
 
 II. Appalling rapidity of its progress. 
 
 Having gained hold on its victim, and diffused itself through the blood, the 
 infection hastens to spread over the system. Thought of sin, suggested from 
 without, or awaking from within, grows into desire ; desire into intention : in- 
 tention into act. 
 
 Vital energy decays, good resolves droop, moral force and rectitude of pur- 
 
CHAP. xiii. 12, 13.] THE BOOK OF LEVITICUS. 173 
 
 pose decline ; then succeed estranged affections, a defiant will, an " evil heart of 
 unbelief," character corrupted, till u sin reigns in our mortal body that we obey 
 it in the lusts thereof" (Rom. vi. 12). 
 
 III. Loathsome aspects op its development. 
 
 Whether looked at in its inoipient stage (vv. 2. 3), or in further advance (v. 
 7), or full outburst (v. 10), or in an inflamed state (v. 24), etc., it is always re- 
 pulsive. 
 
 Of all forms and degrees of sin God pleads, "0 do not the abominable thing 
 which I hate ! " 
 
 IV. Contagious properties op the malady. 
 
 One leper could spread infection through a community ; all who came near 
 him, all he touched, became contaminated. 
 
 " By one man sin entered the world, and death by sin : and so death passed 
 upon all men." " One sinner destroyeth much good." 
 
 " No man liveth to himself." One sin suggests sin to others. The contagion of 
 evil example ! The destructive influence of impurity. " Evil communications 
 corrupt good manners." [Addenda to chap, xiii., Transmitted Effects.] 
 
 V. Fatal termination of the plague. 
 
 Disease, unless arrested, soon completes its ravages ; and the victim sinks to 
 death. And what are the issues of sin ? " Wages of sin is death." 
 
 11 When lust is conceived it bringeth forth sin ; and sin, when it is finished, 
 bringeth forth death." 
 
 1. Outcast for his uncleanness, all his days (v. 46). 
 
 2. If he " die in his sins," rejected for evermore from the Heavenly Sanctuary 
 and the Family of God. [Addenda to chap., Unclean]. 
 
 Topic: The Leper Before the Priest (Vv. 12, 13). 
 
 "And if a leprosy break out abroad in the skin, and the leprosy cover all the skin 
 of him that hath the plague from his head even to his foot, wheresoever the priest 
 looketh; then the priest shall consider: and, behold, if the leprosy have covered all 
 his flesh, he shall pronounce him clean that hath the plague ; it is all turned 
 white ; he is clean." 
 This is a singular paradox, but not to him who understands the gospel. 
 
 Carry in your thoughts the one key, namely, that leprosy is the type of sin ; 
 
 and, first of all, see the leper, and in the leper the sinner. Then bring him before 
 
 the priest and watch while the priest examines him. 
 
 I. Turn your eyes to the loathsome and ghastly spectacle of a leper. 
 
 1. A leper was extremely loathsome in his person. The leprosy broke out, at 
 first almost imperceptibly, in certain red spots which appeared in the skin. 
 The withering of the skin followed, and was an index of what was going on 
 within ; for in the very marrow of the bones there was a most frightful rotten- 
 ness, which in due time would utterly consume the victim. When it came to 
 its very worst phase the whole house of manhood would become a horrible 
 mass of animated rubbish rather than the stately temple which God originally 
 made it. It is a very poor portrait of the loathsomeness of sin. When once 
 taught of God the Holy Ghost, we see that we are vile and full of sin, that there 
 is no good thing whatsoever in us. Loathsome as was the leper, it was not 
 more so in the type than is sin in the estimation of every enlightened mind. 
 
 2. The leper 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. If he touched but the wall of 
 a house the wall became unclean and must be purged. Wherever he went he 
 tainted the atmosphere ; his breath was as dangerous as the pestilence. He 
 
•/'..\ COMMEb MR} .'.v [otap, \m. 19, L& 
 
 shot hanoful glauoos &0IB hts oyos. AH th:it ho ilul was hill of tho sumo loath 
 sonionoss M was luuisolf. Tho notions ^l J ho " natural man" aro taintod with 
 sin. Whether ho oats or di inks, or w hatsoovor ho o.oos, ho ooiUinuos to s;;i 
 ao.aiust his tdod. Nay. if ho shouhl ooino up to God's boUSO and ling i\\\d pray, 
 (iioro is sin in his songs, tor thov aro but h\ poorisy ; thoro is guilt in his prayors, 
 tor (ho pra\ors of tho wiokod aro an abomination unto tho Lord. Lot hun 
 -.itoiupt to perform holy notions, ho is liko l'..iah w lu> hud hohl upon tho 
 oonsor Of tho pnost while tho lopiosy was on his brow, till ho was glad l^ rotuo 
 tioni tho saorod plaoo lost ho shouhl bo struok doad. It' thou dost not QOnfsSS 
 (hat nil thy aotions boforo thou wast rogonorato WON lull of sin and nbomniablo 
 in tho light Of God, (hou hast not yot lonruod what thou art, and it is not hkoly 
 that thou wilt wish to kt.o.v what a Sawour is. 
 
 i\ Being thus tho medium of oontegion and defilement wherever ho wont, tho 
 
 1 oid doniaudod that ho should ho | ! Thoro was 
 
 a spot outsido tho oanip. barron, solitary, whoro lopors aro oontiuod. Thoy 
 woro oonuiiandod to woai a oo\onug 070V tho mouth and upon tho uppor lip, 
 aiul if auv passod by tho\ woio oonipoliod to ory " 1'uoloan I uiioloun ! unoloan !" 
 SOVM <■'( tho llablu translato tho ory •• Awid ! avoid J ayoid | " Owe of tho 
 Aiuorioau poots has put it, M Uoont for tho lopor ! room !" Thoy woro roopurod 
 noyor to dunk of a running stro.ini of wator el wluoh othors might drink , nor 
 might t hoy sit down on any stono by tho roa.lsido 0000 wluoh it was prohablo 
 :uv othor poison might rost. Thoy woro doad to all (ho on]oyinonts of life, 
 doad to all (ho ondoartuonts and sooioty of thoir frionds. Suoh is (ho oaso with 
 iho sitinor with rogard to tho pooplo ofQodi Ho oan go and lind suoh mirth as 
 t tu* oonipany e( his follow lopors OOQ atVord, but whoro Godl pooplo aro ho is 
 v-nt e( plaoo, shut out from tho ooininunion of saints, oanuot pray thoir prayor 
 nor sing thoir hymns, know QOt thoir joys, uovor tasto thoir pori'oot poaoo, novor 
 ontor into (ho rost wluoh roniauioth for thoni. 
 
 -t. Tho lopor was <. ! .v.'.': t. ■:,:'.:. I - Other nion 
 
 Rklght otYor saontioos but not tho lopor , othors had a sharo in (ho groat high 
 pnost's saontioo, and whon ho wont within tho vail ho appoarod for all odiors, 
 but tho lopor had noKhor part nor lot in this mat tor. Ho was shut out from 
 God as woll as shut out from man. Ho was no partakor of tho saorod things 
 Of Israol, and all tho oidmanoos of tho tabornaolo woro as nothing to hun. 
 Think o( that, sumor ' As a smnor full of guilt, thou art shut out from nil 
 oonunuuion with tdod. Thou oanst not stand in His prosonoo, for Ho is a 
 o.ovouring tiro and would oonsumo thoo. Thy prayors aro shut out from 11 mi, 
 thy WOldl aro unhoard ; shut out uttorly and ontiroly by sin from tho pro-, 
 and aovopt.io.oo of God 
 
 11. Now MUNI rut i rri.u UP 10 fHl HWB NUSSX, 
 
 Whenever a lopor was oleunaed ander tho Jewish law the liner 4H nothing, the 
 Previous to his being pronouuoed oleen, the lopor was pentnTi 
 the priest did iverjthing< The piit out from the senetuerr, oomea to 
 
 the plaoo of the lopors, whoro no othor man might go but ho m his pnost ly 
 
 Be oetts an one Lepec before hun ; be looks M him and thoro n i spot 
 
 on that lopor whum is not lopvous quiok, raw, hoalthy tlesh. Tho pnost puts 
 
 him asido ; ho is an ur.oloan lopor. lloio is anothor, and ho has but ono or tw# 
 
 ■g bonoath the skin, all tho rost of his h. | :ly sound ; 
 
 tho pnost puts hun asido. ho is an unoloan lopor. Horo is anothor , ho is from 
 
 bend to <,\>'. covered with eeoalj wbitenees of tho tilt iw disease, the heir is all 
 turned white owing to the deesj of tho powers of neture wluoh aro unable now 
 
 to nourish the KOOtS of tho hair. There is not a singlo spook of hoalth in him 
 
 the orown of bis bend to the soul ol bis loot, but nil is pollution and tilth. 
 But hark | the high priest sejs to bim, M Thon ert oleen. * And efter oertein 
 neoeeeerj oeremonies be iandmitted into the oemp, and slterwerds into the terj 
 
aiup \in. I*,] THE BOOR cr i rvinrrs. 
 
 s.uu-tu.uv 0fQod« " It' thoro \v:is found my sound pl.nv m him, hi WM uiiilo.iu " 
 But nnIioii thi' leprosy had OOTOTOd bun, WtlNIOITII tho puo-.l LOOkid| then tho 
 
 mini doorum bj B&orifioifc] rights :i qIb&o lopor 
 Bring up too sinner before Ibt Croat High Priest. How many thoro sis 
 
 ro.idy to confess th:it they havo done many thing! which are wron?-, but they .say, 
 
 " Though wo have done inuoh whioh wooennot justify) yet there havo boon pmhij 
 good Giotious which night almost counterbalance the sin . bow oherlt&ble to the 
 
 poor, BOUght to instruct tlio ignorant, to help those t lt.it are out of the way. Wo 
 have some BlttS wo ilo confess ; but there is iniu'li which is still right mid ROOdi 
 mid wo therefore hope th;it wo shall bo delivered." I put you aside, m Cod's 
 name, by His authority, as unclean lepers. Kor you thoiois no hope and 00 
 promise of :.ilv.itu»u whatever. A second comes. Ilo admits i\ yory greet 
 measure Of guilt ; DOt open immorality, but Ins thoughts and tlio iiin.Miiatioiis 
 of his heart havo boon evil, and oyil frequently. " lmt still," s.utli lio, "tOOUgb 
 I have not 0110 good work o( which (o bonst, nor any righteousness in which to 
 
 glory, yot l ^^ hope thet bj repentenos I may amend ; I trust tint by i rssoluts 
 
 persistence In gOOd works 1 may yot blot out my past life, and so may enter 
 heaven." 1 sot linn asulo ae.ain, M Dtittg mi unclean leper, tor whom cleansing 
 ntos siro not provided. Ilo is one who must still ho kept without tlio eanip ; ho 
 Ins not arrived at that BtSgS 10 which it is possible tor him to ho \w.u\o oloan. 
 But BAOther comes. I'robably ho is a roally hottor man than oithor of tlio other 
 two, hut. not. in his own opinion. With many u ligQ ami toar ho confesses that 
 ho is utterly ruined ami undone. "A mouth or two HgO I would havo claimed 
 u righteousness with tho voi y host, could li.no boasted o( what I havo ilono ; hut. 
 now 1 soo my righteousness to OB us filthy PtglL mid all my gOOdnttl is in un 
 unoloaii thing. I count all those thingl hut dross mid dun",. 1 troail upon 
 thom mill despise thorn. I havo ilono no good thing. I havo sinned and OOttlfl 
 .short ol' tho glory o( God, 1-oril, at 'Thy toot 1 tall, fit 1 1 ol loprosy from hotul to 
 fOOt ; not liui;' havo 1 to ho.ist o\\ QOthing tO trust lo oxoopt I'hy inoioy." Ilo || 
 a i-loan lopor ; sins for;',ivon, iniqiiitios put away. TOTOUgh tho blOOQ Of JtlUI 
 Christ, who ilioil upon tho troo, savoil ! As soon as ovor tho h-prosy hail oomo 
 right OUt tho man was oloan, anil as soon as ovor your sin is fully manifost, so 
 that in your oonsoionoo \ou fool yoursolf to ho roally a sinnor, thoro is u way 
 of salvation for you. As long as a man has anytime. (.> bOMt Off thoro is no 
 Christ for him; hut tho iiioiiioiit ho has QOthing Of bil own, CUnal is his. — ('. 
 
 //. Spwrgnn, a.i>. I860. 
 
 Topic 1 "UkOLSAK, I'nti ian " (V. 40), 
 
 (hnl's mercy paints malaily in hiiloous tints, that tho suH'oror may son his 
 plagUB mill haston to tho hoaior. 
 
 Loprosy showoil, hy u long train of onihloni, tho oomplox loiithsomonoss of 
 sin, that ovil might ho tho niotv ahhorroil. 
 
 I. Tins maiaih OBBPT in with mi \itii\ mi os. 
 
 Not oasily ilisooruoil. lliiman skill was blind. Wisdom from on hi.di win 
 noodod. Tho miomtod priost must soaroh. 
 
 Sin lurks within tho voius. Tho world has no dotOOtlng oyo. Tho soli- 
 ploasod famiy boasts of hoiilth. Doath is begUD whon all sooms lifo. '1'ho 
 plagUB dovours, hut. i^noraui'o soos not. 
 
 Only tho Spirit oan " oonviuoo of sin '' : Ilo only can rovoiil tho inborn dolilo- 
 niont. Ilo sots tho soul boforo tho mirror of Cod's Word ; opous BlghtlOBB oyos ; 
 mid tho siniior boholds a huloons mass of polluted soil'. Tho light frODQ hoavon 
 shows loprosy throughout, | Soo Job xlu. (5; mid ha. vi. 5. Compiiro also 
 I'liul's toatimony, lioni. vii. lit. J 
 
176 HOMILETIC COMMENTARY ON [chap. xiii. 1—45. 
 
 Sinners, bring heart, and thought, and ways, and life to the revealing Word. 
 Consult not the world's counsel. Call in the Faithful Witness. Shrink not. 
 Self-knowledge is a step towards Christ. The malady perceived leads to the 
 malady relieved. 
 
 II. The sufferer hears the priest's codemning voice. 
 He is pronounced " Unclean." 
 
 He goes forth ; tastes no more the joys of social scenes ; shunning and shunned 
 he hides himself in solitude. His whole mien proclaims the misery of his 
 dejected soul. Clothes rent, head bare, mouth covered ; and when the hollow 
 voice must speak it sounds the plaintive knell, " Unclean, unclean !" 
 
 1. The wretchedness of sin : The " clothes are rent " — symbol of bitterest grief 
 (2 Sam. iii. 31 ; Job i. 20). There is no woe like that of sin. 
 
 2 Lowly shame also : " Head uncovered." [See Job xix. 9.] In the leper thus 
 despoiled we see how sin inflicts an ignominious brand. [Compare Ezra ix. 6.] 
 
 3. Utterance stifled : " upper lip covered." The sorrowful and shameful sinner 
 finds speech muffled and choked. When God withdrew, " Then were the seers 
 ashamed," etc. (Micah iii. 7). Sin should be mute. While faithful lips abound 
 in prayer, and send forth songs of praise, and tell of redeeming grace ; a sinner's 
 u throat is an open sepulchre." 
 
 4. Pollution is bemoaned. If a passing step draws near, a piteous warning must 
 be raised — " Unclean, unclean !" (Zech. iii. 3 j Isa. lxiv. 6). 
 
 5. Outcast from social life. No home may welcome him. In loneliness he 
 pines. No station gains exemption. Miriam (Numb. xii. 14) ; King Uzziah 
 (2 Kings xv. 5). 
 
 What has sin done ? Driven angels from heaven's light. Excluded multitudes 
 of men from communion with God, holy fellowship, the consecrated board : 
 makes sinners exiles from the heaven bound host, lone " off-scourings " amid the 
 miseries of desert life. 
 
 6. Shut without the gates. God and His people within, he " without." The 
 saved within heaven's gates— barred ; the lost " without " for ever. Thus the 
 leper stands an emblem of sin's dreadful plague. 
 
 Why this picture of horror ] That [you may sink in despair 1 Far other- 
 wise. 
 
 III. The great high priest is near. 
 
 1. He comes to the leper. With healing grace, He draws nigh the foulest, the 
 hopeless. 
 
 2. His remedy is ready and sure. " Lord, if thou wilt, thou canst make me 
 clean !" was a leper's cry. Hear His reply, " I will, be thou clean." 
 
 3. None need be an outcast from His fold. He opens grace and glory to the 
 penitent and trustful soul. [Comp. " Christ is all. 1 '] 
 
 Topic; Leprosy, a Parable of Human Depravity. 
 
 A. As it affects the Moral Constitution of Man (Vv. 1-45). 
 
 Leprosy has always been regarded as a mysterious as well as a malignant 
 disease. Unlike other diseases, it was to be detected and treated by the priests. 
 Probably the disease was acquired by the Hebrews while badly fed and hardly 
 worked in Egypt. Their skin would become liable to cutaneous diseases on 
 account of exposure to the dust of brickfields and heat of the burning sun. In 
 the whole range of Scripture is no other malady so fully deseribed. Invested 
 with such prominence and importance, the Hebrews would be (a) put on their 
 guard against ceremonial defilement : (b) filled with the spirit of religious fear : (cj 
 stimulated to desire spiritual purity. The patient, as he repaired to the priest, 
 
chap. xiii. 1—45.] THE BOOK OF LEVITICUS. 177 
 
 convicted of pollution, would be humbled, and have thoughts suggested to his 
 mind of unworthiness and sin. 
 
 I. Leprosy was mysterious in its origin. Neither the patient nor the priest 
 could tell exactly how or when the disease originated • they had to attend to the 
 symptoms, and concern themselves about the reality and removal. The priest 
 could nut look into the springs of life and analyse the seeds of the evil. So, 
 moral evil, that affects our race, is mysterious in its origin j we can detect and 
 trace its symptoms, prove its presence ; it corrupts the springs of our moral 
 nature, vitiates all the faculties of the soul. We know by history, observation, 
 especially by experience, that we are children of a sin- smitten race, the taint is 
 in our blood, and only requires favourable circumstances to assert its malignity 
 and power, 
 
 II. Leprosy was insidious in its progress. For a while the person affected 
 might be unconscious of its presence ; and even the priest might find difficulty 
 in passing judgment after careful examination. It was liable to break out at 
 any time, and assume various aspects. So, with depravity having its seat within, 
 at any time, and under any circumstances, it may reveal its presence and power 
 — develop the most alarming symptoms. Little spots, so-called sins of inadver- 
 tency, slight infirmities, may secretly develop into morally corrupt habits, and 
 disfigure the whole life. 
 
 III. Leprosy was detestable in its symptoms. Every phase of it was as- 
 sociated with uncleanness. The patient not only became loathsome to himself, 
 but offensive to society. Mental and moral anguish would accompany physical 
 pain. The disease would disfigure and deform the frame, rendering life almost 
 intolerable. So, sin produces moral disfigurement, induces all kinds of sorrow. 
 Holiness is beautiful, but wickedness is hideous. Our moral sense puts its stigma 
 upon vice. Moral impurity God loathes, and will ultimately destroy. Society 
 has its lazar houses, where depravity may not only be checked, but where its 
 hideous symptoms may be hidden from beholders. Such sins as those spoken of 
 in Rom. i. 21-32 justify the statement of Isaiah i. 5, 6, concerning the offensive 
 features of moral corruption, 
 
 IV. Leprosy was inveterate in its tenacity. When once it asserted itself, 
 the sufferer would have to be prompt and persevering in his efforts to get it 
 eradicated. The priest had to make very close scrutiny, to re-examine, and put 
 the leper under repeated probation. Any contact with contagion would suffice 
 to revive the old evil in all its virulence. There was the pre-disposition in the 
 blood, the secret of the trouble was there. So, with moral depravity, it has been 
 transmitted in our blood, the springs of life are vitiated. Sin is indigenous, and 
 defies complete eradiction in this life. Only one sinless Being has lived on our 
 earth, He was immaculately conceived ; we, are " born in sin, and shapen in 
 iniquity." Leprosy defied all human means to remove it ; through the instru- 
 mentality of the divinely appointed priest alone it succumbed. Education, 
 reform, etc., cannot cure the depravity of the heart, nothing short of " the foun- 
 tain opened in the house of David for sin and for uncleanness." Through the 
 mercy of God we can be " abundantly pardoned " here, and become " without 
 spot " hereafter. — F. W. B. 
 
 Topic: B. As it Affects the Earthly Circumstances of Man (Vv. 45-59). 
 
 One of the first penalties the leper suffered was excommunication. No sooner 
 did the priest detect disease, than he commanded withdrawal on the part of the 
 sufferer from healthy society, in order that the infection might not spread. 
 
 I. He would be shut out from the domestic circle. So sin unso- 
 cializes, unfits men for the joys and purity of hearth and home ; frequently the 
 morally impure have to be excluded from the company of the virtuous. 
 
178 H0M1LET1C COMMENTARY ON [chap. *iii. 47—57. 
 
 II. He would be shut out prom the secular circle. Not permitted to 
 return to his tent, he would be unfit to take his place in society, and fulfil his 
 duties in the world. So wrong-doing and moral turpitude will render men unfit 
 for society, and necessitate their incarceration for reformation and restraint. 
 
 III. He would be shut out from the sacred circle. Although allowed 
 to repair to the priest, he would not be allowed to mingle and take part in the 
 services of the house of God, the priest shut him up in seclusion. So evil shuts 
 men out from communion with God and His people. Those composing the 
 Church are persons who become separate, and who touch not the unclean thing. 
 The saddest aspect of sin is that it separates the soul from God ; and, but for the 
 intervention of our great High Priest, would shut us out from His presence for 
 ever. 
 
 How circumspect, therefore, ive ought to be I IIoio anxious that the leprosy of our 
 souls may be cleansed ! — F. W. B. 
 
 Topic: Sinful Surroundings (Vv. 47-57). 
 
 Notice was to be taken of leprous garments and houses ; and, no matter what 
 their texture or value, if found to be incurably diseased, were to be unscrupu- 
 lously destroyed. By these things we are taught — 
 
 I. That great care should be exercised in the selection of our sur- 
 roundings. 
 
 We are not absolutely creatures of circumstances, but are marvellously affected 
 by them. We are not responsible for our parentage, nor the early environments 
 which give bias and tone to after life. These are circumstances unforeseen and 
 uncontrollable, to which we are compelled resignedly to submit. But we have 
 to make many of the influences that enwrap us like garments, as we go through 
 life. 
 
 (a) The clothes we wear. 
 
 (b) The books we read. 
 
 (c) The company ive keep. 
 
 (d) The places ive frequent. 
 
 (e) The scenes we visit. 
 
 All these may have a pernicious and demoralising tendency ; they may be 
 leprous, and introduce sin through the gateways of the town of man's soul. How 
 suitable, then, the advice in Psa. i. and in Proverbs of Solomon. 
 
 II. That prompt and decisive action should be taken when our surround- 
 ings AWAKEN SUSPICION. 
 
 (a) Avail ourselves of judicious advice. The leper took anything he suspected 
 to priest for scrutiny. Let us test our surroundings by the teaching of our Great 
 High Priest ; for there can be no high morality without His religion. 
 
 (6) Suspend the suspected thing till scrutiny has been made. 
 
 Suspected garments were shut up seven days ; and repeated if needed. Let 
 us be shy of suspicious books, places, etc. Have them fairly investigated. 
 
 (c) If the suspected thing be righteously condemned, let unconditioned destruction 
 of it immediately ensue. 
 
 The leprous garment was to be consumed with fire. So let us break off at once 
 from bad company or vicious books. The converts at Ephesus burnt their wicked 
 books ; that ensured — 
 
 (1) That they should do the owners no more harm ; 
 
 (2) That they should not corrupt others, and — 
 
 (3) Showed the reality of conversion. 
 
 Things that will not wash, that will not improve by washing, are not to be re- 
 lied on. Sin is not an external deformity, a trifling irregularity, infirmity, or 
 
Chap. xm. 12, 13, 45,46.] THE BOOK OF LEVITICUS. 179 
 
 failing ; but in the soul, degrading all its powers, which, if not cleansed, will 
 ultimately get its desert, in everlasting destruction from the presence of the 
 Lord.— F. W. B. 
 
 Topic : The Wondrous Working op God's Grace (Vv. 12, 13, 45, 46). 
 
 The God of Israel could bear with infirmity, blemish, failure, but the moment 
 it became a case of defilement — in head, beard, forehead, or any part — it could 
 not be tolerated in the holy assembly (vv. 45, 46). Here was the leper's condi- 
 tion, the leper's occupation, the leper's place. What more humiliating than this ! 
 Excluded from the only spot in all the world in which Jehovah's presence was 
 known or enjoyed. In that poor, solitary leper behold — 
 
 I. A VIVID TYPE OP ONE IN WHOM SIN IS WORKING. 
 
 It is not a helpless, convicted sinner who is here pourtrayed, whose guilt and 
 misery have thoroughly come out — a fit subject, therefore, for God's love and the 
 Saviour's blood — but one in whom sin is actually working, one in whom there is 
 the positive energy of evil. 
 
 1. So long as sin is working there can be no felloioship with God or with His 
 people. " He shall dwell alone ; without the camp shall his habitation be." How 
 long ? "All the days wherein the plague shall be in him." This is a great prac- 
 tical truth : the energy of evil is the death blow to communion. It matters not 
 what the amount of the evil be, if it were but a foolish thought, so long as it 
 continues to work it must cause suspension of fellowship. 
 
 2. A suggestive paradox in God's dealing with sinners. When the plague 
 " break out abroad in the skin, and the leprosy cover all the skin of him," etc., 
 "he is clean" (vv. 12, 13). The moment a sinner is in his true place before 
 God, the matter is settled. Directly his real character is fully out, no difficulty 
 remains. When the soul is before Him with the cry, " Just as I am !" the 
 free grace of God flows down to him. " When I kept silence," etc. (Psa. xxxii. 
 3, 4) ; but when " I acknowledged my sin," etc. (v. 5), " thou forgavest." The 
 moment a sinner takes his true place as one thoroughly lost, guilty, and undone, 
 as one in whom there is not a single spot on which the eye of Infinite Holiness 
 can rest with complacency, so bad that he cannot possibly be worse, that mo- 
 ment there is a perfect settlement of the entire matter. 
 
 II. THE GRACE OF GOD DEALS WITH ACKNOWLEDGED SINNERS. 
 
 1. The more evidently a man is a sinner the more clearly is established his title 
 to the grace of God, and to the work of Christ, " for Christ also hath suffered 
 for sins, the just for the unjust," etc. (1 Pet. iii 8). The gospel applies itself 
 to all who are on the ground of being lost. It is there, and there alone, that 
 grace can meet the guilty. " Where sin abounded, grace did much more 
 abound." 
 
 2. To have a hopeless view of one's self is the beginning of salvation. So long 
 as a sinner thinks there is a single spot which is not covered with the direful 
 disease, he has not come to the end of himself. It is when hi3 true condition 
 is fully disclosed to view, and he sees himself " wretched, and poor, and miser- 
 able," that there opens to him the meaning of salvation Br grace. — Evolved from 
 " Notes on Leviticus " by G. H. M. 
 
 OUTLINES ON VERSES OF CHAPTER XIII. 
 
 V. 2. — Theme : First symptoms of depra- or society had branded him, he was to repair 
 vity to be suspected. to the appointed priest, and submit to a care- 
 
 As soon as a person had suspicion that ful examination. If the priest pronounced 
 leprosy was in the blood, before he was certain, the presence of disease, the sufferer was to 
 
 n2 
 
180 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. XIII. 4 — 9- 
 
 acquiesce uncomplainingly to the decison. We 
 have suggested — 
 
 I. Br WHAT SIGNS INDWELLING DEPEAVITY 
 MAT BE DETECTED. 
 
 (a) Uprising of evil desire. " When a man 
 shall have in the skin of his flesh a rising." 
 Inordinate cravings, sensual promptings, etc. 
 
 (£) Uprising of inflamed passions. " A scab 
 or bright spot." Evil, like leaven, soon spreads, 
 and demonstrates its existence ; though secret 
 at first, it reveals its vitality and virulence 
 in a palpable manner. Sin has its roots in 
 lust, evil desire ; and, when hidden lust hath 
 conceived it bringeth forth sin; and sin, -when 
 it is finished, bringeth forth death. In first 
 transgression,the lustful looking preceded the 
 tasting and fatal eating of the forbidden fruit. 
 L?t us check the looking and inward longing, 
 and seek to arrest the uprisings of inward 
 depravity, thus nip sin in the bud. 
 
 Indwelling depravity cannot always be de- 
 tected by {a) personal feelings ; ot (b) personal 
 inconvenience. Many diseases, at their begin- 
 ning, are insidious and flattering : do not occa- 
 sion pain, or seem to impair the strength. 
 
 II. By what tests the existence of in- 
 dwelling DEPRAVITr MAY BE PROVED. 
 
 {a) By comparing ourselves with divine 
 descriptions of sin. Probably the Hebrews 
 were furnished with directions to guide them 
 in self-examination, to indicate when they had 
 need to have recourse to the priest. God, in 
 His great mercy, has given a description of 
 sin in the Holy Scriptures ; and, by compar- 
 ing ourselves with the mirror of the Word, 
 we may detect the uprisings of depravity, and 
 see what ravages sin commits in our moral 
 nature. 
 
 (/') By repairing to persons competent to 
 guide us in our investigation 
 
 The leper was to be brought to the priest ; 
 who, under divine guidance and authority, 
 would give needed counsel. So now — al- 
 though there are no priests after the Aaronic 
 patterns — persons anxious about their souls 
 and the removal of sin, do well to confer with 
 the ambassadors of Christ, who have obtained 
 healing of the plague of their own hearts, 
 and seek help from heaven to direct anxious 
 inquirers who ask, " What must I do to be 
 saved?"— -F. W. B. 
 
 V. 5.— Theme : Scrupulous care in deal- 
 ing WITH DEPRAVITY. 
 
 The priest exercised great patience in ex- 
 amining every case brought before him ; he 
 did not cloak or cover, or seek only to slightly 
 heal ; the course adopted was searching and 
 thorough; _ Sin is not to be treated as a slight 
 moral indisposition, but as a serious radical 
 disease. 
 
 I. Depravity, like leprosy, may some- 
 times appear " at a stay." This might be 
 the outcome of — 
 
 (a) Heredity. Life healthy transmitted by 
 parentage— ability to resist inroads of infec- 
 tion, development of disease. So, though 
 piety does not ran in the blood, yet pro- 
 
 pensities and dispositions are inherited, and 
 check or quicken depravity. 
 
 (b) Organisation. The fires of lust will 
 kindle quicker in some natures than in others. 
 Some persons have animality so preponderat- 
 ing that Satan seems able easily to get the 
 advantage over them. 
 
 (c) Environment. Pure surroundings help 
 to repress tendencies to go wrong, to develop 
 dispositions to virtue. The restraints of a 
 godly home, refining influences of a good educa- 
 tion may stay the tide of depravity that 
 otherwise would break forth with great 
 volume and power. 
 
 II. Though apparently " at a stay," 
 
 DEPRAVITY, LIKE LEPROSY, MAY BE UNABATED 
 IN ITS VIKULENCE. 
 
 Though the priest did not at first detect 
 signs of disease, yet it may have been lurking 
 dormant in the system, and waiting only for 
 a favourable occasion to awaken into activity. 
 This might occur from 
 
 (a) Inward irritation, or 
 
 (b) Outward influences. 
 
 We do not know what depths of depravity 
 are within us, till some unexpected tempta- 
 tion stirs them, till the enemy comes in upon 
 us as a flood. 
 
 III. The arrest of symptoms of depravity 
 
 MAY ISSUE IN THE REMOVAL OF THEIR CAUSE. 
 
 (a) When sinful habits are stayed, their 
 fires may bum out. 
 
 ( b) When sinful habits are stayed a new 
 life is to be exhibited. 
 
 The healed leper was to "wash his clothes 
 and be clean." He was to appear among 
 society as a new creature, both in conduct 
 and character. The life of recovered 
 lepers would be (1) beautiful, (2) holy, (3) 
 useful, (4) happy So of every saved and 
 sanctified soul.—/'. W. B. 
 
 V. 9. — Theme : Sin not to be connived 
 
 AT. 
 
 It was the duty of the leper to go to the 
 priest; of society, to see that he went : "he 
 shall be brought unto the priest." 
 
 I. A MAN WITH LEPROSY NOT TO BE LEFT 
 TO HIS MORBID FEELINGS. 
 
 He not at liberty to neglect means of re- 
 covery. No excuse, no willingness to commit 
 his case to fate or chance to exonerate him 
 from obligation to own his malady. Liberty 
 in society is only lawful as it is compatible 
 with the general good. The leper must go to 
 priest, for — 
 
 (a) His own sake. 
 
 (b) Sake of others. 
 
 So sinners ought to repair to great High 
 Priest for similar reasons. 
 
 II. A MAN WITH LEPROSY TO BE DIRECTED 
 TO MEANS OF CURE. 
 
 Friends would take and introduce him to 
 priest, especially those who had obtained 
 healing themselves. We have a right to in- 
 terfere with the liberty of our fellows when 
 it is for their real and unmistakable good. 
 Let us take sinners to Christ, the Great Phv- 
 
CHAP. XII [. 4-5-47.] 
 
 THE BOOK OF LEVITICUS. 
 
 181 
 
 sician. He is able and willing to hoal, as He 
 healed the lepers in the days of His flesh. 
 He removes leprosy of sin. 
 
 The leper was not to puzzle his brains 
 about such questions as — 
 
 (a) Why was leprosy permitted? 
 
 (b) How is it generated ? 
 
 (c) How is it cured? 
 
 Enough for him to own it ; avail himself of 
 means of recovery. Useless, absurd, dangerous 
 to hide or disown it. So with leprosy of sin, 
 it is a good sign when it is acknowledged, 
 sorrowed over, taken to Him who alone can 
 remove depravity, and make our souls as 
 clean as spotless wool, as white as virgin 
 snow.—/: W. B. 
 
 Vv. 2, 10 18, 24, 29, ML— Theme : Degrees 
 
 OF DEPRAVITY. 
 
 Obviously, in leprosy there were varieties 
 in kind, as well as symptoms. So in deprav- 
 ity it assumes various forms, manifests itself 
 in different ways, though all may be grouped 
 under the denomination, sin. We have 
 suggested — 
 
 I. Inherent depravity. " In the skin of 
 the flesh a rising " (v. 2). 
 
 II. Quickened depravity. " Quick raw 
 flesh in the rising " (v. 10). 
 
 III. Aggravated depravity. " In sight, 
 lower than the skin " (v. 20). 
 
 IV. Virulent depravity. " The quick 
 flesh that burneth" (v. 24). 
 
 V. Hideous depravity. " Plague upon 
 the head, or the beard" (v. 29). 
 
 VI. Total depravity. " The priest shall 
 pronounce him utterly unclean ; his plague 
 is in his head " (v. 44). 
 
 Thus depravity culminates in disfigure- 
 ment of " the human face divine," suggesting 
 the fact that sin has marred the image of 
 God in man, and deranged the whole of his 
 intellectual and moral powers. 
 
 What an evidence of spiritual blindness, 
 that men do not see the hideous nature of 
 sin. No wonder that God — who sees every 
 
 secret sin— should hate it, and provide for its 
 removal. Those who voluntarily close their 
 eyes to their sinful state, and die impenitent 
 will be moral suicides. — F. W. B. 
 
 Vv. 45-47. — Theme: Results of unre- 
 
 MOVED DEPRAVITY. 
 
 When the leper was pronounced " utterly 
 unclean " by the priest, the case was regarded 
 as desperate and hopeless. So, when sinners 
 become exceedingly vile, and defy every effort 
 made for their amendment, the following 
 things ensue : 
 
 I. Character destroyed. The leper's 
 clothes were rent ; so, sin ruins the character 
 of its victims. 
 
 II. Intellect dethroned. The leper's 
 head was bare; so, the mind of the aban- 
 doned sinner becomes neglected, deformed, and 
 unprotected. 
 
 III. Influence pernicious. The leper's 
 upper lip covered, to indicate that the breath 
 had become exceedingly corrupt. So, sin 
 changes the tongue from being a wholesome 
 tree, to a pestilential stream of polluting in- 
 fluences. 
 
 IV. Life corrupted. '• He is unclean." 
 All the springs of life become impure, the 
 whole man is corrupt. So, sin defiles the 
 body, soul, and spirit ; pollutes thought, word, 
 and deed. 
 
 V. Condition solitary. " He shall dwell 
 alone." Sin cuts men off from society with 
 each other, from holy angels, from God. Re- 
 ligion unites men with the divine Father ; and 
 with each other, in the bonds of holy brother- 
 hood. 
 
 VI. Self-condemned. The poor leper cried 
 "Unclean, unclean!" Wherever he went ho 
 proclaimed his complaint. So sinners— whe- 
 ther they know it or not— proclaim, wher- 
 ever they go (by their character), the de- 
 pravity that debases them ; and, if at last ex- 
 cluded from the place of the holy, they will 
 own the justice of the sentence that exclu les 
 them.— F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XIII. 
 
 Developments. 
 
 " The Present is the living sum-total of 
 the whole Past." — Carlyle, Characteristics. 
 
 " Consequences are unpitying. Our deeds 
 carry their terrible consequences, quite apart 
 from any fluctuations that went before, con- 
 sequences that are hardly ever confined to 
 ourselves." — George Eliot, Adam Bede. 
 
 " Large streams from little fountains flow 
 Tall oaks from little acorns grow." 
 
 — David Everett. 
 
 " From little sparks may burst a mighty 
 flame."— Dante, 
 
 Things bad begun make strong themselves 
 by ill."— Macbeth, III. 2. 
 
 Transmitted Effects : 
 'And out of darkness came the hands 
 That reach through nature, moulding men." 
 —Tennyson, In Memoriam. 
 
 " The seed we sow another reaps ; 
 The wealth we find another keeps ; 
 The robes we weave another wears ; 
 The arms we forge another bears." 
 — Shelley. 
 
 " The evil that men do lives after them." 
 —Julius Casar, III. 2 S 
 
182 H0M1LETIC COMMENTARY ON [chap. xiv. 2— 4. 
 
 " No act of man, nothing (how much less In the greater weakness or greater strength 
 
 the man himself!) is extinguished when it Of the acts which follow it." 
 disappears ; through considerable time it still — Longfellow, Christus. 
 
 works, though done and vanished." — Carlyle. Unclean. 
 
 „ .T . .. , , . . " The seeds of all my sins are in my heart, 
 
 "No action, whether foul or fair, d h he more J d ou8 that t do 
 
 Is ever done but it leaves somewhere s ^ e the ^_ MVllE ^ E , 
 
 A record, written by fingers ghostly, 
 
 As a blessing or curse ; and mostly " Great sins make groat sufferers." — Anna 
 
 K. Gbeen. 
 
 CHAPTER XIV 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — In the day of his cleansing. Remedy and respite came to the pitiable 
 leper. Although his case seemed forlorn and dismal — unclean, and an outcast — 
 yet the hope was left to him that the plague might be healed, and he be again 
 restored to society and the sanctuary. The darkest lot of human life is illumined 
 by hope ; faint may be its ray, yet it breaks the dreariest gloom. Weary indeed 
 were " all the days wherein the plague was in him " (chap. xiii. 46), but after 
 long waiting there might come in due season " the day of his cleansing." Yes, 
 the possibilities of better things cheer us in every adverse case ; the promises of 
 God alleviate the desolation of all who wait for Him, even as the outlook for 
 " the accepted time and the day of salvation " cheers the languishing soul in its 
 conscious misery and sin. To every plague-bound soul this solace remains — 
 " the day of his cleansing " may perchance come. 
 
 V. 3.— The priest shall go forth out of the camp. No restoration from banish- 
 ment to God, no removal of the bane of uncleanness, except through priestly 
 mediation. Between the soul and salvation comes the priest. And the whole 
 work of reinstating the outcast in his lost privileges begins in this act of the 
 priest going forth to the place of the leper's banishment. The coming forth of 
 Christ Jesus to us, to where we were in our banishment, that was the initial 
 incident in our restoration to God. No one but the priest could come nigh a 
 leper without contracting defilement ; no one but the sacred person of our divine 
 Priest could approach us " in our sins " and both Himself remain " holy, harm- 
 less, undefiled," and also bring the unclean life back to purity and privilege. 
 
 V. 4. — Two birds, cedar wood, scarlet and hyssop. Symbols of ceremonial 
 and sacrificial cleansing. The one bird was killed, the other set at liberty. The 
 one bird dead, symbolising that the leprous life of the victim was now also dead ; 
 the other bird/ree, symbolising that henceforth a new life of liberty was set before 
 the restored leper. Or the evangelical symbolism may suggest to us in the slain 
 bird the death, and in the soaring bird the resurrection of Christ — two aspects of 
 His perfected redemption for the sinner. 
 
 The " cedar " in Scripture is the symbol of loftiness and pride, and leprosy 
 was regarded as God's rebuke for arrogance and haughtiness. " Hyssop " symbo- 
 lised lowliness. Tradition affirms, " Pride was the cause of the distemper, which 
 cannot be cured till man becomes humble, and keeps himself as low as hyssop." 
 " Scarlet, n a binding of crimson wool, by which the cedar and hyssop were 
 
CHAP. xiv. 7— 53. J THE BOOK OF LEVITICUS. 183 
 
 connected; suggestive of "sins as scarlet," and equally of the blood of atone- 
 ment ; or it may symbolise the now purified and healthy blood flowing in the 
 cleansed leper's veins. 
 
 V. 7. — Sprinkle upon him seven times. Welcome to the leper those 
 sprinklings of the blood ; each one being a testimony of his deliverance. And 
 to a sin-burdened life how welcome " the blood of sprinkling." There is no im- 
 patience while the sign of cleansing is " seven times " repeated. Naaman might 
 resent the requirement of the seven washings in Jordan ; but it was in ignorance 
 of the fact that " seven " is the sign of perfectness. The life which craves 
 emancipation from uncleanness and banishment, frets not under the repeated 
 application of the purifying blood ; it is to him " precious blood," and his outcry 
 is " Wash me throughly from mine iniquity." They who have experienced the 
 bitterness of sin, weary not under the process of cleansing. 
 
 Vv. 8, 9. — He that is to be cleansed. The first process of personal purifying 
 restored the leper to the camp, the place of acknowledged relationship to Jehovah ; 
 he entered the society of Israel. Even so does the repentant sinner, who has 
 been recalled from his outcast life, seeks to cleanse himself from evil ways and 
 outward defilements, and then takes his place amid the congregations of God's 
 people. It is the beginning of his new and better life. He ventures not yet 
 into " his tent," nor treads the floors of the sanctuary; for these nearer and more 
 sacred felicities require a fuller sanctifying. He must be " clean " who would 
 dwell in "the camp"; doubly cleansed who could enter the family of God's 
 people in happy " tent " fellowship ; supremely sanctified if he would tread the 
 sanctuary of holy privilege, accepted within the very presence of the Lord. 
 
 Vv. 10-20.— He shall take two lambs, etc. For now, at the end of seven 
 days the soul is to come "before the Lord " (v. 11) ; and who will venture near 
 Him without sacrifice? The priest leads him to the very "door of the taber- 
 nacle," waves the " trespass offering " in God's presence, slays the " sin offering 
 and burnt offering in the holy placp," then applies the tre3pass-offering blood, to 
 the person of the suppliant together with the oil of consecration, making atone- 
 ment for him, that he may be clean. The priestly ministries, and the sacrificial 
 offerings reveal to us the works of Jesus ; the applied blood and oil suggest the 
 gracious offices of the Holy Spirit. All the most effective methods of purifying are 
 called into requisition if a leper is to be made acceptable to God. True types of 
 the needs of guilty men. It is not by easy and superficial processes they can be 
 reinstated in grace. The priestly offices and sacrificial merits of Christ, the 
 direct ministries of the Holy Spirit in applying the healing virtues of redemp- 
 tion, are imperative for their acceptance with the Lord. The sinner needs all 
 that Christ and the Spirit can do for him if he is to stand without spot or rebuke 
 before God. 
 
 Vv. 21-32. — If he be poor. Poverty is left without plea of inability by such 
 concessions; and equally is saved from fear of rejection by such evidence that 
 God thinks specially of the poor. 
 
 Vv. 33-53. — Leprosy in a'house. A law given in the desert which was applicable 
 to their future lot in the Land of Promise. It is thus a hostage that they wotdd 
 " come into the land of Canaan." God sees the end from the beginning. He 
 knows the way we take, and He arranges the goal we shall reach. It is so in 
 our earthly movements ; it is certainly so in our spiritual pilgrimage. 
 
 God would have our homes pure. No care could be too minute, no toil too 
 heavy, no sacrifice too serious, in order to keep the house clean from plague. 
 The habitations of the righteous should be free from all impurities ; the walls 
 bared of all suggestions of wrong thoughts and passions ; the house free from 
 every enticement to indulgence and sin. Modern Art is responsible for many a 
 plague spot on the walls of our houses ; and Luxury is to-day laying decoys on 
 our tables which allure to habits whose issue is sin. Christian houses should be. 
 
184 H0M1LETIC COMMENTARY ON [chap. xiv. 1—3. 
 
 free from all occasions to such defilement. At all costs, though it mean the 
 parting with ideal pictures and valued sculpture in the adornment of our rooms, or 
 the removing of indulgences from our board, which may encourage in our children 
 impure thoughts or perilous habits, let us show ourselves to be God's people by 
 keeping our homes clean. For a Christian home is earth's best type of the 
 beauteous and blissful heaven. 
 
 SECTIONAL HOMILIES. 
 Topic: The Law op Cleansing (Vv. 1-3). 
 
 The "law of cleansing" is clearly and emphatically shown at the outset ; man's 
 part in his own purifying is to "stand still, and see the salvation of God." All 
 is to be done for him, nothing done by him. The leper must make no advances, 
 could effect no purifying ; he must for ever remain unclean and an outcast if 
 help and deliverance are not brought him. And in the redemption, in the re- 
 creation of the sinner, all must be of God, all of grace ; " not of works, lest any 
 man should boast." [Addenda to chap, xiv., Helplessness.'] 
 
 I. Guilty man's absolute helplessness. 
 
 1. His position. The leper's place was outside the camp, in the place of 
 (symbolical) banishment from God. He was consigned to solitude, dreary isola- 
 tion, beyond the reach of human aid. Doubly outlawed, from God and man ; all 
 help divorced from him ; far off from the agencies of healing and amelioration ; 
 shut out from divine and human regard. In the ranks of sinful men and women 
 to-day, there are thousands equally outlawed from help ; living far off from God, 
 apparently untouched by gracious influences of heaven, never hearing of Christ, 
 unarrested and unawakened, living as outcasts. Nor do their fellow men come 
 to their aid ; " no man careth for their soul ;" they are shunned as criminals, 
 abandoned as hopeless. Let not this be supposed true only of the lower classes 
 of society ; in the highest stations there are those of whom, so far as sacred 
 agencies reaching them, God seems to say, " Let them alone !" and to whom no 
 delivering help or saving word ever appears to come from those who know the way 
 of salvation. 
 
 2. His condition. Beyond human aid, certainly the leper was beyond self- 
 aid. How could he act to secure his own cleansing 1 He could only communi- 
 cate defilement to everything and every one he touched. He was a defiled and 
 a defiling leper ; could make nothing clean, only unclean. Without any helper, 
 he was absolutely helpless. Are sinners thus ? Can we minimise or escape our 
 guilt? If it were possible for us to do "works of righteousness," they would 
 not diminish the guilt to our past account or obliterate present sinfulness. All 
 our righteousnesses are as filthy rags ; " there is none that doeth good and sinneth 
 not." It is mournfully true that the unclean cannot act any single part for the 
 removal of their uncleanness. 
 
 Add to this the fact that one leper could not cleanse another, and the sum of 
 his helplessness is complete. Neither in himself nor in his fellow-men, clean or 
 unclean, could deliverance or healing be found. 
 
 When shut out from men we are shut up to God. Grace meets us in our 
 extremity. Jesus finds him whom men " cast out " (John ix. 35), and receives 
 sinners whom society rejects (Matt. ix. 11, 12). 
 
 When penitence has wept in vain 
 
 Over some foul dark spot, 
 One only stream, a stream of blood, 
 Can wash away the blot. 
 
 II. God's abounding helpfulness. 
 
chap. xiv. 1—3.] THE BOOK OF LEVITICUS. 185 
 
 Since his only resource was in God, He alone devised and accomplished the 
 plan of his cleansing. 
 
 1. The outgoing of divine help. " The priest shall go forth out of the camp." 
 He was in this the "minister of God," acting out God's purpose. In the priest 
 God approached the leper. Later in time, to guilty men there came the 
 Supreme Priest ; man could not, in his sin, come to God, but God came to man 
 in Christ. And still He comes, by mediatorial agencies, to the lone spirit in 
 the misery of sin. The first step in a sinner's salvation is taken by God. Me 
 does not shrink from leprous scenes. Where sinners are the Saviour comes. 
 " In this was manifested the \o\p of God toward us " (1 John iv. 9, 10). 
 
 2. The process of divine cleansing. Having " began a good work," God carries 
 it on to completion (vv. 5, 7). Sacrificial bloodshedding follows (v. 6), then the 
 blood of sprinkling is applied (v. 7) in token of redeeming merits communicated ; 
 followed by the soaring bird (v. 7), symbolic of the risen life into which God's 
 grace calls the soul whose death is both symbolised and substituted in the 
 offering slain. 
 
 3. Cleanness proclaimed. The priest " shall pronounce him clean," that it 
 may convey glad assurance to the sufferer, that he may fearlessly claim the 
 privileges now his. A wondrous hour to the stricken spirit is that when God 
 pronounces him clean ; it brings with it the "peace of God which passeth all 
 understanding," it imparts strong confidence and acceptance to the long outcast 
 life. For as truly as the leper heard, and heard with eagerness, the priest's 
 voice of acquittal, so to the sinner entering into the Saviour's grace comes the 
 " witness in himself," the voice of blessed testimony for the Lord, " Thy sins are 
 forgiven thee, go in peace." 
 
 One only hand, a pierced hand, 
 Can salve the sinner's wound. 
 
 " / am the Lord that healeth thee." [Addenda to chap, xiv., Cleansed.'] 
 Topic: Anxiety for Recovery (Vv. 1-3). 
 
 Medicinal remedies were not prescribed for leprosy ; it was treated more as an 
 uncleanness than as a disease, and the sufferer repaired not to the physician, but 
 the priest. From the decision of the priest there was no appeal. In the leper 
 was expected — 
 
 I. Willingness to be healed. There was anxiety in the congregation that 
 the diseased should submit to the required regulations, and become quickly 
 healed. The leper must not, through feelings of shame, hide his complaint, or 
 keep from the necessary scrutiny. He must be willing to submit frequently, if 
 needed, and follow closely the directions given. The first step towards moral 
 recovery is to know, and acknoioledge the plague of sin in the heart ; to have 
 anxiety to be searched by the candle of the Lord, and have every evil way rooted 
 out. It is good when an anxious inquirer exclaims from solemn conviction : " I 
 am altogether as an unclean thing, and my righteousness is as filthy rags." 
 
 II. Confidence in his healer. Faith in the priest would lie at the basis of 
 the leper's obedience to the requirements of the Ceremonial Law ; abandoning all 
 dependence in any other means. The priest was to confirm the cure God had 
 wrought by directing a process of cleansing, which would exercise and prove the 
 offerer's faith. The priest was the representative of Jehovah ; the directions he 
 gave were to be regarded as the commands of the Lord ; confidence in him, and 
 implicit obedience to his directions, were accepted as compliance with the ex- 
 pressed purposes of God. 
 
 To be completely recovered from the leprosy of sin, unshaken confidence must 
 be reposed in Him who alone has power to heal, who alone can give us the in- 
 
186 H0M1LET1C COMMENTARY ON [chap. xiv. 4— 20. 
 
 ward witness that we have passed from death unto life. Meeting the priest out- 
 side the camp, as mediator between God and His people, would give comfort and 
 composure to the suppliant for mercy ; so, God coming to meet us in the likeness 
 of man, and unattended by overawing manifestations, awakens confidence in the 
 earnest seeker after salvation. Willingness to be saved, belief in the Saviour, 
 personal appropriation of the blessings of redemption, are the sole and indispensible 
 requisites for deliverance from sin and death, — F. W. B. 
 
 Topic: Remedial Measures (Vv. 4-9). 
 
 Leprosy, next to death, was regarded as a symbol of the pollution and loath- 
 someness of sin. The care taken in the purification of the leper may be re- 
 garded as peculiarly referring to the fact that sin separates man from all pure 
 and holy beings, or the whole family of God, and as setting forth the restora- 
 tion of the penitent to the company of all faithful people, by means of the 
 great appointed sacrifice. The ceremony to be observed would impress the 
 mind of the restored, not only with the fact that he had become whole, but 
 that a fresh tide of life had started in his veins ; and, as he saw the live bird 
 escape and soar towards heaven, he would probably have suggested to his mind 
 that, henceforth, he was to rise superior to earthly things, and seek those that 
 are above. 
 
 I. Restoration to the divine favour is through divinely appointed 
 
 SACRIFICES. 
 
 The leper may have wondered what connection there was between the sacri- 
 fices and the cleansing he desired ; yet it was not for him to question but to 
 obey, and accept gratefully the blessing conferred. So, in what we are com- 
 manded to do for our cleansing and sanctifying the reason may not be apparent, 
 but, since God has enjoined obligations upon us, exceptions and questionings 
 are excluded. These offerings certainly suggest that only by the sacrifice of the 
 life of a substitute can we be cleansed from defilements, only by compliance 
 with divine directions can we obtain restoration to divine favour. 
 
 II. When restored to divine favour, the fact should have public de- 
 claration. 
 
 The leper was to be cleansed at the door of the tabernacle, " before the 
 Lord," and there he was to be pronounced whole when the rites of purification 
 were completed. Thus the whole camp would know that the man who had been 
 unclean and excommunicated was now recovered, and re-admitted into the 
 society of his friends. His ear, hand, and foot having been consecrated by the 
 priest, a pledge was given that henceforth a new life would be lived before 
 Israel. So, when persons are restored from the plague of sin, and cleansed by 
 the influences of the Holy Ghost, public confession is expected and becoming to 
 the honour of God, and for the encouragement of goodness. Christ has enjoined 
 the duty of confessing Him publicly upon all His disciples, and declared that 
 He will be ashamed of those in the last day who are now ashamed of Him. — 
 F. W. B. 
 
 Topic : Progressive Cleansing (Vv. 8-20). 
 
 Until a change came upon the leper's state which was both (a) a conscious 
 change to himself, and (b) an evident change to the priest, nothing could be done 
 towards his admission to God's fold. So long as a sinner remains dead in his 
 sin, without feeling or desire towards salvation, destitute of penitence and faith, 
 the way of his reception to the community of Christ's redeemed is barred : he 
 must, in contact with the priest, prove his awakened state. 
 
chap. xiv. 8-20.] THE BOOK OF LEVITICUS. 187 
 
 This initial movement accomplished, there follows the application of the merits 
 of sacrificial blood, and the liberation of the soul for a freed and a resurrection 
 life, as one " alive from the dead," alive unto God through Jesus Christ our 
 Lord. These are all the basis incidents of the Christian life, upon which are 
 superadded the fuller cleansings, the advancing experiences, the higher privileges. 
 
 I. Fuller cleansings. 
 
 The seven-fold sprinklings (v. 7) declare the reiterated application and the 
 abounding virtues of the atonement of Christ. But there is yet more to come. 
 Note: 
 
 1. Human co-operation with God's working. The priest's acts stand for the 
 divine operations in the sinner's cleansing ; but the man himself has to " co- 
 work together with God "; he must shave himself and wash himself. The sinner 
 must "put off, concerning the former conversation, the old man which is corrupt 
 according'to the deceitful lust " (Ephes. iv. 22 ; comp. Colos. iii. 8-10) ; rid himself 
 of all sinful excresences, and taints, and indulgences, and habits. He must also 
 apply the pure water of the Word, the truths and precepts of religion, enforcing 
 upon himself the sacred teachings and requirements of the gospel. " Ye are my 
 friends if ye do whatsoever I command you" (Jno. xv. 14). " Sanctify them 
 through thy truth" (Jno. xvii. 17). " Now ye are clean through the word which 
 I have spoken unto you " (Jno. xv. 3). 
 
 2. Repeated efforts after perfect cleansing. What "was done at first before he 
 could be admitted to the camp, the congregation of Israel (v. 8), must be re- 
 peated seven days after, even more scrupulously and minutely (v. 9), as a pre- 
 paration for his entering his own " tent " (v. 8) and the " tabernacle " of the 
 Lord (v. 11). It is needful that he who has been living in sin reform his life 
 and cleanse his ways before he becomes even an attendant on sacred scenes, 
 entering into the camp and society of Christians ; but if he is to come into the 
 more intimate fellowship of the saints (" tent " nearness, and? family intimacy), 
 and into personal communion with the Lord (" tabernacle " access to God), 
 he must purge himself of every relic of his former life of impurity, get 
 rid of his old self, and seek a more thorough cleanness by most sedulous use of 
 sanctifying gospel aids. The sources of spiritual cleansing are Scripture, prayer, 
 self-mortification, cross-bearing after Jesus, the Holy Spirit's energies, the culture 
 of a godly mind and a pure heart. [Addenda to chap, xiv., Sanctification.] 
 
 II. Advancing experiences. 
 
 That soaring bird was emblematic of the freed and aspiring career now set 
 before him. The whole of the new life came not to him at a bound : he had to 
 " go from strength to strength," to move forward by intervals and stages. 
 
 1. Time intervals separated his experiences. Though allowed to come into 
 the camp at once he had to put " seven days," a slow space of time, between that 
 event and the next, — entrance into his tent ; and " on the eighth day " followed 
 his presentation before the Lord in the tabernacle of the congregation. The 
 soul being " made nigh," translated " from the power of darkness into " the 
 kingdom of God's dear Son," moves onward by time stages ; and sometimes the 
 intervals are wide, years coming between the successive incidents of his progress. 
 Human nature is sluggish, cannot move rapidly into new conditions of life; and 
 so also it is slow to apprehend the transformations of grace. They must come by 
 deliberate advances upon the renewed life, or the soul is overwhelmed and con- 
 founded ; " we are changed into the same image from glory to glory, as by the 
 Spirit of the Lord" (2 Cor. iii. 18). 
 
 2. Attainments follow successively. To the priest, the camp, the tent, the 
 tabernacle. Is there any of us who can " count himself to have attained, or 
 already perfect " ? Much advance has through divine love and help been 
 made ; but there are further possibilities. " To the marl- for the prize of our 
 high calling of God." [Addenda to chap, xiv., Progress.] 
 
188 H0M1LETIC COMMENTARY ON [chap. xiv. 21— 32. 
 
 III. Higher privileges.. 
 
 Blessed the initial incident to the long outcast soul which brought him to the 
 priest, in living contact with one who could declare him clean. Glad the 
 experience of his cleansing which gave him qualification again for the fellowship 
 with Israel. 
 
 1. According to fitness so is privilege regulated. The first cleansing only gave 
 him access to the camp (v. 8) ; the seven days' waiting qualified him to enter 
 his tent (v. 8) ; the after purging fitted him for the tabernaole. More grace for 
 those who aspire higher. But the successive advancements in the divine life 
 come according to our preparedness to enter into them. 
 
 2. Spiritual favours increase as we go forward. The longer we live in Christ 
 and press forward in the culture of Christian virtues and habits, the more 
 blessed becomes our state; more intimate and assured enjoyments, richer 
 delights and loftier elevations. Piety gives not its most precious fruits at the 
 outset. The luxuries are more entrancing, the triumphs are more splendid, the 
 satisfaction is more complete, the virtues are more Christ-like the longer we 
 abide in grace and seek the things that are above. The most blissful sanctuary 
 life has yet only began to " taste " how gracious the Lord is. The most ample 
 application of the " blood " and " oil " — graces of redemption and consecration — 
 may be exceeded by the still richer realizations ; for " He giveth more grace." 
 So may we advance nearer yet, till we " appear in Zion before God," and gain 
 the highest sanctity and the loftiest bliss." 
 
 Topic : Grace for the Poor (Vv. 21-32). 
 
 " The law of him in whom is the plague of leprosy, whose hand is not able to 
 get that which pertaineth to his cleansing." 
 
 "If he be poor": thus opens the gentle message of Heaven to the needy. 
 " And cannot get so much." What then 1 Let him bring the lesser offering, and 
 it shall be accepted for his atonement as readily as the larger offerings (v. 8) of 
 the rich man who is able to get " that which pertaineth to his cleansing." 
 
 I. Poverty is no barrier to god's cleansing grace. 
 
 1. Grace meets the needy one just where he is, and as he is. The atoning 
 blood is brought within reach of the very lowest, the very feeblest. All who 
 need it can have it. "Re that hath no money" etc. (Isa. lv. 1). 
 
 2. The lowly need fear no heedless disregard. Man may despise them, put them 
 aside : not so our gracious Saviour. Within those whose lot is hard there may 
 be beauteous souls, " rich in faith." 
 
 Let us be very tender ; 
 
 The lowliest soul may be 
 A temple of priceless treasure 
 
 That only God can see. 
 
 II. Poverty has no influence on the merits of atoning sacrifice. 
 
 1. The value of atonement lies, not in the offerer's social status and resources, but 
 in the sacrificial blood. It is not what we are, but what Christ is and has done 
 for us, that forms the sure basis of our acceptance. The sacrifice of the cross 
 has the same efficiency to every soul that brings it before God as his offering, 
 whether lowly or wealthy. And in the smaller offering, equally with the richer, 
 there was exhibited the full value of the atoning work, " precious blood," a 
 spotless victim, a perfect substitute for man's uncleanness. 
 
 2. The acceptance of the poor is guaranteed by this sacrifice. There need be no 
 trepidation in the breast of the lowly, the feeble, the needy, the misgiving ; all 
 are welcomed on the ground of an offering such as they are *' able to get." 
 Nothing beyond. Jesus said of the woman, " She hath done what she could." 
 
chap. xiv. 34— 53.] THE BOOR OF LEVITICUS. 189 
 
 III. Poverty affords no excuse for failing to seek god's mercy. 
 
 1. Without the presentation of sacrificial offering none could be readmitted to 
 divine favour and fellowship. God would not dispense with atonement, however 
 straightened the individual's case. Every one, the poorest, must come with 
 sacrifice. Christ Jesus must be every one's trust and hope. And there is grace 
 in His meritorious cross for each. God will allow none to excuse themselves. 
 Sacrifice or rejection ! 
 
 2. The terms of admission to the divine life are that we bring our utmost. " Such 
 as he be able to get." Not pleading poverty as a reason for doing poorly, offer- 
 ing a meaner presentation than is justifiable. The poor may not cover them- 
 selves from God's requirements by their penury : but must bring "such as they 
 are able to get," their very best. None may " offer to God that which costs him 
 nothing." God would reject it as a " vain oblation." The widow's mite was 
 pleasing to Christ as being " all her living." 
 
 " Little faith" is but a poir offering to bring to Christ : but if the trembling 
 and anxious soul can only bring that, " it is accepted according to what a man 
 hath, and not according to what he hath not." 
 
 Our treasury offerings to the sanctuary, our working energies in Christian ser- 
 vice, our talents for speaking to others for Christ, or in prayers to God for blessing 
 on sacred work ; all stand on this divine priuciple, " such as he be able." Then 
 the sacrifices will be welcomed, and the soul admitted into all the fellowship and 
 felicities of grace. [Addenda to chap, xiv., Poverty.] 
 
 Topic : Purity in the House (Vv. 34-53). 
 
 It awakes wonder that leprosy could cling to the walls, could fix itself upon 
 the very stones of a house, in some cases defying purgation, necessitating, there- 
 fore, the demolition of the stiucture and the casting out of all its fouled materials 
 into an unclean place. The precautions here so expressly given show the danger, 
 and denote that God abhorred house defilement equally with uncleanness in the 
 human person. It is not alone that " sinners shall not dwell in His sight " (Psa. 
 v. 4, 5), but unclean things were revolting to Him — " whatsoever (as well as 
 Wiosoever) worketh abomination or maketh a lie " (Rev. xxi. 27) is hateful to 
 Him. So God is emphatic in condemnation of any defiling thing in His people's 
 abodes. Themselves clean, their homes must be pure. 
 
 I. Household cleanliness should distinguish the abodes of the good. 
 
 1. Surely a pure mind wilt express itself in scrupulous cleanliness in its surround- 
 ings. Virtue and piety are as sensitive plants, recoiling from every physical un- 
 cleanness. 
 
 Burns speaks of the devout Cotter's return to 
 
 His clean hearth- atane, his thrifty wine's smile. 
 Goldsmith marks the Traveller's delight as 
 
 His loved partner, boastful of her hoard, 
 Displays her cleanly j)latter on the board. 
 It would prove a pleasing study to note how character may be tested by such minute 
 domestic purities. 
 
 2. Certainly the cleanliness of a home reflects its influence upon those who dwell 
 therein. If the occupants' purity stamus itself on the house, the condition of the 
 house casts back impressions of the occupant. 
 
 Thomson says : 
 
 Even from the body's parity, the mind 
 Receives a secret sympathetic aid. 
 
 And not less so from the purity of home scenes. 
 
 3. The motive te surh cleanliness will be with the Christian a regard for God's 
 
190 HOMTLETlC COMMENTARY ON [chap. xiv. 31— 43. 
 
 approval. What care would not Martha feel that every spot and article in her 
 Bethany home should be spotless and bright, knowing that the Lord Jesus might 
 be there any hour as a Guest. Cleanliness is fostered by a spirit of reverence. 
 A servant with this clause, 
 Makes drudgery divine ; 
 Who sweeps a room as for Thy laws, 
 
 Makes that and th' action fine. — Geo. Herbert. 
 
 4. Such care for simple home satisfactions renders the dwellings delightful to its 
 inmates. It is the sense of the purity and the carefulness which we find at home 
 that leads us to rest so confidingly there. Suspicion and detraction may disturb 
 thought and spoil enjoyment when in scenes which love and piety have not made 
 sweet for us • but all is good and genial at home. " No little room so warm and 
 bright " (Tennyson) anywhere in the great world, as that where gentle hands 
 have made all so satisfactory for us. 
 
 And though, as the French proverb affirms, " to every bird its nest is fair," 
 yet it is not easy to believe it fair if the nest be fouled. 
 
 The sober comfort, all the peace which springs 
 
 From the large aggregate of little things : 
 
 On these small cares of daughter, wife, or friend, 
 
 The almost sacred joys of home depend. — Hannah More. 
 
 II. Home sanctities will be scrupulously maintained by the godly. 
 
 1. Impurities would force entrance into the homes of God's people still. Not 
 leprous spots cleaving to the structure, but moral plague spots and intellectual 
 defilements. Nude art, and sensuous pictures, and indecent drawings, by which 
 incautious parents adorn their rooms ; books and magazines, containing articles 
 and stories in which there is a taint upon virtue, or a sneer against truth, are 
 recklessly laid upon the table, because it is fashionable to subscribe for suuh 
 literature. Companionships press into our family enclosure, which it is difficult 
 to refuse ; friendships which are desirable for wordly ends are allowed in Chris- 
 tian households, but whereby is fulfilled the warning, " evil communications 
 corrupt good manners." Verily in all such cases " it seemeth to me there is, 
 as it were, a plague in the house " (v. 25). 
 
 2. Devout minds will resolutely cleanse from the family all such defilements. It 
 would not be easy or pleasant work to " empty the house " (v. 36), to " take away 
 the stones in which the plague is " (v. 40), to " have the house scraped within 
 round about" (v. 41) ■ but the work has to be rigorously done in the name of 
 God ! " Abhor that which is evil!" giving no assent or connivance to what may 
 defile. Duty, not agreeableness, is the Christian's law. Parents are home- 
 guardians. The husband is the house band. There may be no looseness in the 
 keeping of the home. " If any provide not for his own house, he hath denied the 
 faith, and is worse than an infidel" (1 Tim. v. $). 
 
 Home has been designated " Heaven's fallen sister " ; and it is — where pure 
 and hallowed — the nearest similitude to Heaven. To Adam, paradise was home ; 
 to the Christian, home should be paradise. Let there be unsullied purity in the 
 house. 
 
 Around each pure, domestic shrine, 
 
 Bright flowers of Eden bloom and twine, 
 
 Our hearths are altars all. — Keble. 
 
 III. Habitations incurably defiled are destined to destruction. 
 There is no alternative. If the plague cannot be arrested and removed, the 
 habitation must be demolished ; " he shall break down the house " (v. 45). 
 
 1. Destroyed habitations ; let them warn against the faintest beginnings of error 
 and sin, against the connivance of the slightest dereliction from sanctity. Wrong 
 works ruin ! Purest homes have become devastated by incautious inattention to 
 small impieties. If a house is to be saved, sin must be out-barred. 
 
 2. Sanctified homes. Evil may be purged (v. 49). Ask holy visitants to come 
 
CHAP. XIV. 2—4.] 
 
 THE BOOK OF LEVITICUS. 
 
 11)1 
 
 in; not "priests" now, but the presence of the good, the virtuous, the Chris- 
 tian, and let the atoning blood (v. 50) have application, and " the running water " 
 of God's word, the living stream of sacerd truth, be used. There is remedy for home 
 defects and defilements ; and the doom of a family may be averted, the " salva- 
 tion of a house " (Luke xix. 9) may be secured, by the admission therein of the 
 Saviour Himself, and the graces of His kingdom, the agencies of religion, and the 
 sanctifying influence of family prayer and Scripture reading ; for so the plague 
 shall be expelled, aud the house "shall be clean" (v. 53). [Addenda to chap, 
 xiv., IIome.~\ 
 
 OUTLINES OF VERSES ON CHAPTER XIV. 
 
 V. 2. — Theme: Cleansing the leper. 
 " This is the law of the leper in the day of 
 his cleansing : he shall bo brought unto tho 
 priest." 
 
 Consider — 
 
 I. The disease. 
 
 1. Its peailiar designation. Leprosy the 
 " plague of boils " (Deut. xxviii.), which ap- 
 plies 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, exclud- 
 ing him from all society, civil and religious. 
 So sinners corrupt others, while their abomin- 
 able 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 v. 7). We 
 have no remedy of man's devising for sin 
 (Rom. vii. 19, 24). 
 
 2. If the leper was cured, it was by God 
 alone, without the intervention of human 
 means. Comp. Luke xvii. 14; Isa. li. 7. 
 Nothing was prescribed or attempted for the 
 removal of this distemper. And none but 
 God can remove sin. etc. Rom. vii. 10, 18 ; 
 Ephes. v. 9 ; 1 Pet. ii. 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 i. 7 ; Ezek. 
 xxxvi. 25). 
 
 II. 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 thoso infected with the leprosy apply to 
 their souls the divinely appointed remody ; 
 and — 
 
 Let those who have been cleansed from it 
 carefully discharge the duty enjoined on them 
 (v. 10, etc.).— W. Sleigh. 
 
 V. 3. Theme : Divine compassion exhib- 
 ited. 
 
 The lonely leper, desiring an audience with 
 the priest, would go towards the camp, and 
 wait for the opportunity to present his case. 
 The priest, ascertaining that his services 
 were required, would go forth out of the camp, 
 and discharge his duty. This would indicate 
 that the condition of the lej)er — 
 
 I. Though helpless was not hopeless. 
 He could not cure himself — no mortal man 
 
 could cure him, but the priest, as medizt/u 
 of communication from heaven, could be tho 
 channel of cleansing. Helpless in the pres- 
 ence of men, he was hopeful in the presenco 
 of the Lord. So, sinners, reprobated by their 
 fellows, are renewed and restored by their 
 Maker. The condition of the leper — 
 
 II. Though repulsive was not irre- 
 coverable. 
 
 He was shunned by society, and branded as 
 unclean ; but the priest came out of the camp 
 and met him, showing that Jehovah had not 
 given him up, was not unwilling to heal him. 
 God, by sending His dear Son into our world, 
 has come forth to meet us, not to speak from 
 a distance, and treat us as reprobates, but Ho 
 has come close to us, touched us, -worn our hu- 
 manity, that we may be healed. Here, in- 
 deed, is divine compassion ; meeting us, not 
 in disdain or to destroy, but to sanctify and 
 save.— .F. W. B. 
 
 V. 4. — Theme : A type of redemption. 
 
 Though the rite prescribed here was to be 
 observed after the leper was cured, yet it 
 may be regarded as typical of the offering 
 made for the removal of sin from the soul of 
 man. 
 
 I. The leper's cleansing was procured 
 by — 
 
 (a) Infliction of death. Two live, clean 
 birds brought to priest; one of them killed, 
 its blood sprinkled on leper to be cleansed, 
 seven times. Through sacrifice of life of 
 
192 
 
 HOMILETlC COMMENTARY ON 
 
 [chap. xiv. 8— 34. 
 
 Christ, through His blood, we have forgive- 
 ness of sins. 
 
 (b) Victory over death. The living bird 
 after being dipped in the blood of the slain 
 bird was let loose in the open field. Here we 
 get, if not type— yet illustration, of conquest 
 over the grave by Him who bare our sins in 
 His own body on the tree. 
 
 II. The leper's cleansing was communi- 
 cated BY — 
 
 (a) Fersonal application. The blood was 
 sprinkled upon the person to be cleansed. 
 So, nothing short of actual contact with vir- 
 tue of Christ's death will cleanse from sin. 
 
 (b~) Repeated application. The blood was 
 sprinkled seven times, to donote that the cure 
 was thorough and complete. We need the 
 constant application of the merits of Christ's 
 sacrifice to remove the guilt we are con- 
 stantly contracting from contact with a sin- 
 ful world, and the uprising of remaining de- 
 pravity in our hearts. 
 
 Thus, coming to the priest, and submitting 
 to the ordinance of cleansing, the leper would 
 be taught — 
 
 (1) Humility. He would be deeply im- 
 pressed with his corruption and unworthi- 
 ness. 
 
 (2) Gratitude. That God had devised means 
 whereby so helpless a condition might be met, 
 so miserable a state be changed. 
 
 (3) Responsibility. If cleansed thus he 
 would be a new creature ; expected to live a 
 new life ; under lasting obligation to Him who 
 had given the healing. So, in redemption ; 
 those who are saved are taught humility, 
 gratitude, consecration. "Ye are not your 
 own," etc. — F. W. B. 
 
 Vv. 8, 9. — Theme: Sanctification. 
 
 Personal efforts of the leper for himself to 
 follow services performed for him by the 
 priest. He to co-operate with the divine 
 means employed. In directions given, means 
 of sanctification are suggested, such as — 
 
 I. Purification of associations. Leper 
 to " wash his clothes." 
 
 II. Mortification of self. " Shave off 
 all his hair." 
 
 III. Measures of reform. "Wash his 
 flesh in water." 
 
 IV. Scrupulous self-examination. 
 "Tarry out of his tent seven days." 
 
 V. Congenial society. When cleansed, 
 the leper was restored to the worship of the 
 tabernacle, publicly presented at the door 
 before the Lord. He was then allowed to 
 mingle with the sacred and social life of the 
 nation. 
 
 Sanctification, a. progressive work. We are 
 "being saved" in this life. Our complete 
 purification hinges on perseverance in use of 
 divinely appointed means. Constant circum- 
 spection and introspection essential. Sancti- 
 fication on earth culminates in presentation 
 before the presence of the Lord in heaven, 
 without spot or wrinklo or any such thing. — 
 F. W. B. 
 
 Vv. 21, 22. — Theme : No excuse for ne- 
 glecting means of cleansing. 
 
 As in other rites, provision is here made, 
 so that even the poorest were not shut out 
 from ordinance of healing, so that none could 
 make excuse in justification of neglect. There 
 was — 
 
 I. Gradation in the offerings. The 
 leper was to offer "such as he could get." 
 God does not expect more than we can do. 
 He demands the best we can offer; if we 
 offer our best He accepts it. 
 
 II. Equality in the offerers. Whatever 
 they brought they all stood upon a moral 
 level before Jehovah. He makes no distinc- 
 tions, in the bestowment of His mercy, be- 
 tween rich and poor. 
 
 III. Completeness in the recovery. 
 The smallness and poverty of the offering 
 did not hinder a full blessing coming on the 
 leper ; all alike pronounced clean when con- 
 ditions complied with. The merits of Christ's 
 sacrifice more than make up for any defects 
 and deficiencies in our services. Though we 
 and our works are less than nothing, He is 
 all and in all.— F. IV. B. 
 
 Vv. 17, 25, 28, 29.— Theme : Completeness 
 of cleansing. 
 
 The leper was not only cleansed from de- 
 filement, delivered from past disabilities, bat 
 introduced to a new fife. He is now the ser- 
 vant of Jehovah, and expected to enter into 
 solemn covenant with Him. There was to be 
 henceforth — 
 
 I. Devout attention to divine commands. 
 The " right ear " of the cleansed leper touched 
 with blood and oil. 
 
 II. Energetic service. The " right hand " 
 touched, etc. 
 
 III. Ready obedience. The "right foot" 
 touched, etc. 
 
 IV. I N T E L L I G E N T CONSECRATION. "Oil 
 
 poured upon the head." Thus all our powers 
 should be set apart for the service and glory 
 of Him who has interposed to save us, and 
 who sets us apart as His peculiar people by 
 the washing of regeneration and renewing of 
 the Holy Ghost.— F. W. B. 
 
 Vv. 33, 34. — Theme: Leprous houses. 
 
 Material things not evil in themselves, yet, 
 since the Fall, they have often become ve- 
 hicles of contamination, incentives to depra- 
 vity. Man has disfigured the world and made 
 it like a leprous house, so that " the whole 
 creation groans and travails " on account of 
 sin, syren songs are sung to beguile the un- 
 wary, and wrecking lights are held out from 
 scenes which appear both beautiful and safe. 
 The leprosy of lewdness, licentiousness, cling 
 to many a dwelling in tho midst even of civil- 
 ised Christian society. Thus — 
 
 I. The world — as the house op our race 
 — has become leprous. Let us beware of 
 its tempting, tainting influences. 
 
 II. The body — as the house of the soul 
 — has become leprous. It contains not onlv 
 
'CHAP. XIV.] 
 
 THE BOOK OF LEVITICUS. 
 
 193 
 
 seeds of mortality, but of depravity. Corrup- 
 tion clings to ail its issues and powers. The 
 world will be purified by the final wrecking 
 fires ; the vile body of our mortality is to be 
 changed by our risen Lord, if we live and die 
 to Him.—/: W. B. 
 
 Vv. 45-49. — Theme : Depraved surround- 
 ings TO BE DEMOLISHED. 
 
 Every effort was to be made to effect the 
 complete cleansing of leprous houses ; such 
 efforts failing, the houses were to be pulled 
 down and the materials carried to an unclean 
 jjlace without the city. So — 
 
 I. Strenuous efforts should be made 
 
 TO PURIFY CORRUPT SURROUNDINGS. In the 
 
 world; our own homes ; in our bodies ; in our 
 hearts. 
 
 II. Complete destruction must ensue 
 
 WHERE CORRUPTION IS INCURABLE. At length 
 
 the house was demolished, to prevent spread 
 of infection, to show hatefulness of corrup- 
 tion. So, in the end, when period of proba- 
 tion is over, all uncured depravity will be 
 removed to an unclean place ; the finally im- 
 pure, even in surroundings, will be destroyed. 
 Parity shall ultimately triumph over corrup- 
 tion, and happiness over misery. — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XIV. 
 
 Helplessness. 
 
 A physician, attending a Christian patient, 
 became concerned to gain such spiritual 
 assurance and joy in Christ as the sufferer 
 manifested, and asked how it might be se- 
 cured. He replied : 
 
 " Doctor, I have felt that I could do nothing, 
 and so I have put my case in your hands ; I 
 am trusting in you" 
 
 He saw the simplicity of the way, absolute 
 helplessness, but absolute trust in Christ ; 
 and he found peace therein. 
 
 "Lord, save me from my sin; 
 Thine is the work alone ; 
 Come to this erring soul of mine 
 And make that power known." 
 
 — Offord. 
 
 Cleansed. 
 
 * His garb was simple, and his sandals worn ; 
 His stature modelled with a perfect grace ; 
 His countenance the impress of a God. 
 
 He looked on Helon earnestly awhile, 
 
 As if His heart were moved ; and stooping 
 
 down 
 He took a little water in His hand 
 And laved the sufferer's brow, and said, 
 
 1 Be clean 1' 
 And lo 1 the scales fell from him, and his 
 
 blood 
 Coursed with delicious coolness through his 
 
 veins, 
 And his dry palms grew moist, and on his 
 
 lips 
 The dewy softness of an infant's stole. 
 His leprosy was cleansed ; and he fell down 
 Prostrate at Jesus' feet, aHd worshipp'd 
 
 Him." 
 
 — Willis : Room for the Leper, 
 
 Sanctification. 
 
 " Justification regards something Hone for 
 "us ; sanctification, something done in us. The 
 one is a change in our state, the other in 
 our nature. The one is perfect, the other 
 gradual. The one is derived from obedience 
 to the Saviour, the other from His Spirit. 
 The one gives a title to heaven, the other a 
 
 meetness for it. Suppose you had a son ; 
 you forbade him to enter a place of contagion 
 on pain of losing all you could leave him. 
 He goes, and is seized with the infection. He 
 is guilty, for he had transgressed your com- 
 mand ; but he is also diseased. Do you not 
 perceive that your forgiving him does not 
 heal him ? He wants not only the father's 
 pardon, but the physician's aid. In vain is 
 he freed from the forfeiture of his estate, if he 
 be left under the force of the disorder." — 
 Jay. 
 
 " Who would be cleansed from every sin 
 Must to God's holy altar bring 
 The whole of life — its joys, its tears, 
 Its hopes, its loves, its powers, its years, 
 The will, and every cherished thing." 
 
 — Allis. 
 
 Progress. 
 
 " Flying birds are never taken in the fowler's 
 snare." — Seckeb. 
 
 " He never was so good as he should be, 
 who does not strive to be better than he is." 
 — Warwick. 
 
 " It is so with all climbing : Every upward 
 step makes another needful; and so we must 
 go on until we reach heaven, the summit of 
 the aspiration of time." — H. W. Beecher 
 " All growth that is not growth towards 
 God 
 
 Is growing to decay." — Geo. MacDonald. 
 
 Poverty : the saintly poor. 
 
 u The shell may be coarse which encloses 
 the pearl. An iron safe may hold treasures 
 of gold. A broken frame may contain the 
 most beautiful picture. Poor believers may 
 be rich Christians." — Bowes. 
 
 " There was no part of creature-holiness 
 that I had so great a sense of the loveliness 
 of as humility, brokenness of heart, and 
 poverty of spirit ; and there was nothing that 
 I so earnestly longed for. My heart panted 
 after this— to be before God as in the dust; 
 that I might be as nothing, and that God might 
 be All; that I might become a little child. ' — 
 Edwards. 
 
 O 
 
194 H0M1LETIC COMMENTARY ON [chap. xv. 
 
 " The Emperor heard that the treasures of Home. 
 the Church had been confided to St. Laurence ; " A man's house should be on the hill-top- 
 he was brought before the tribunal and re- of cherfulness and serenity ; so high that no- 
 quired to confess where those treasures were shadows rest upon it ; and where the morn- 
 concealed. He answered that in three daya ing comes so early and the evening tarries 
 he would show them. On the third day St. so late that the day has twice as many golden 
 Laurence gathered together the sick and the hours as those of other scenes. Home should 
 poor, to whom he had dispensed alms, and be the centre of joy." — Beecher. 
 placing them before the tribune said, " Be- 
 hold ! here are the treasures of Christ's " Oh. happy home ! oh, home supremely blest, 
 Church" Where Thou, Lord Jesus Christ, art en- 
 
 « God's riches to my soul be given, Ag them'oTwelcome and beloved guest, 
 
 And tis enough for earth and heaven ! With true devotion and with 6 i ore un _ 
 
 — Hans Sachs. 
 
 feigned ; 
 
 That life on earth may be the best Where all hearts beat in unison with Thine, 
 
 In which by want the soul is tried ; Where eyes grow brighter as they look on. 
 
 For He whose word is ever sure, Thee, 
 
 Hath said that ' Blessed are the poor.'" Where all are ready at the slightest sign 
 
 — Weld. To do Thy will, and do it heartily." 
 
 CHAPTER XV. 
 
 %m%\ |l{jgsual Jmpxttu& 
 
 SUGGESTIVE READINGS. 
 
 Secret impurities, whether of men or women, are carefully discriminated 
 here as resulting from guilty sexual intercourse, and as the effect of natural 
 infirmity. God has stern thoughts for the licentious, He brauds him as pol- 
 luted and polluting, and interdicts from all privileges those who have become 
 basely defiled. 
 
 Yet even where no moral vileness attaches to the uncleanness, where the 
 impurity is the consequence of physical weakness and natural processes, God 
 enforces exclusion. For although the Lord is very pitiful to our weaknesses, 
 " knows our frame, and remembers that we are dust," commiserates our secret 
 maladies, and " breaks not the bruised reed," nevertheless, only the clean can 
 be allowed free enjoyment of social and spiritual favours within the camp and 
 congregation of His " holy nation." 
 
 Considering even the sanitary value of these prohibitions and laws we discern 
 God's wisdom and benignity, for they placed the ban on self-destroying indul- 
 gences and arrested contamination of loathsome diseases. But as a witness to 
 the necessity of moral and spiritual purity in the person and habits of Gods. 
 people these restrictions are full of significance. " Cleanse thou me from secret 
 faults:* 
 
 HOMILETIC HINTS. 
 
 I The distressing vileness of fallen human nature. An ever -flowing stream 
 of uncleanness. While unsanctified by grace, not only is it true concerning the 
 "vile body " that " in us, that is in our flesh, dwelleth no good thing," but all 
 its habits and infirmities are corrupt and corrupting. What occasion is left fur 
 "glorying in the flesh"? Let those who vaunt the dignity of human nature 
 
chap. xv. 1—14, 19—27.] THE BOOR OF LEVITICUS. 195 
 
 see its revolting side in this chapter. Then " every mouth shall be stopped, 
 and all become guilty before God." 
 
 II. The stainless sanctity required in God's presence. Any soil, stain, or 
 mark of impurity must close the unclean from coming near where He dwells. 
 Jehovah had associated Himself with this people, was in their midst ; and as He 
 could not bear defilement He insists on the most rigorous sanctity, in their 
 persons, their privacy, their homes, their worship. It carries its appeal to us 
 that we " perfect holiness in the fear of God." " Wash you, make you clean,, 
 put away your evil from before mine eyes." 
 
 III. The bounteous provisions made for the sinner's cleansing. The re- 
 deeming blood and purifying water are again available : atonement through 
 Christ, and sanciification through the Spirit and the Word ; these are efficacious 
 for even vilest stains and most loathsome impurities. 
 
 Thus, while " in the body," whose every habit and infirmity affirms its natural 
 corruptness, we can hope for renewing grace through the redemption and wash- 
 ing which the gospel offers to all who will " wash and be clean." 
 
 " We have the blood of Christ /" said Schliermacher, and so passed away to 
 glory. 
 
 Notes. 
 
 i. Indecencies both shock a virtuous mind, and are signally offensive to Divine 
 Holiness. 
 
 ii. The human frame, formed for noble uses, may be most basely degraded by 
 forbidden indulgences. 
 
 iii. Low passions, if allowed sway, inflict miseries on others, entailing them iu 
 the humiliation of communicated uncleanness. 
 
 iv. Hidden physical impurities are as minutely marked by the Omniscient Eje 
 as are the flagrant leprous taints. 
 
 v. A more emphatic loathing is noticeable in God's denunciation of these 
 secret sexual uncleaunesses than of any other forms of human defilement. 
 
 vi. Our Lord's healing of the woman's secret malady (Mark v. 25 27) may be 
 allowed to denote the Source of help to all who ask deliverance from corruptiug 
 weaknesses and vicious tendencies. 
 
 vii. Infinite pity has provided expiation for, and cleansing from, even our 
 basest sins, equally as for our natural infirmities. 
 
 SECTIONAL HOMILIES. 
 
 Topic : The Odiousness of Personal Impurity (Vv. 1-14, 19-27). 
 
 These regulations, which at first sight may appear indelicate and unnecessary? 
 were " holy, just and true." Among the licentious idolatrous Egyptians Israel 
 was to become a model for purity ; no secret sin of any kind tolerated among 
 them. Laws necessary to the physical and moral well-being of the whole 
 nation ought not to be considered offensive. A vast multitude was to be con 
 ducted through the wilderness with a crowded encampment of tents. Nothing:, 
 in such a case, would keep them pure and make social life tolerable but such 
 rigid legislation as the Mosaic regulations enjoined. These regulations : 
 
 I. Asserted the need of scrupulous personal purity. 
 
 Not only were the people to be on their guard against diseases such as 
 leprosy, which revealed itself by outward manifestations, but against secret 
 impurities which might be known only to the persons suffering therefrom. 
 
 o2 
 
196 H0MILET1C COMMENTARY ON [chap. xv\ 13-18, 28-33. 
 
 Thus the encampment of the wilderness would be kept from degenerating into 
 a hotbed of impurity and disease. Into whatever flagrant sins the Jews as a 
 nation fell, they never became notorious for impurity or immorality ; and, to 
 this day, the ranks of the licentious are conspicuously free from members of the 
 family of Abraham. The gospel is not less rigid in its demands for personal 
 purity ; indeed, it probes the moral nature of man more deeply, and demands 
 purity of thought and desire as well as of word and deed. Unaccomplished 
 vicious purposes are regarded as performed. The gospel condemns every species 
 of impurity that would defile the body, and teaches higher morality than the 
 ceremonial law ever reached. 
 
 II. Suggested the need of complete moral spotlessness. 
 
 Having to repair to the priest ; and, when cleansed, to appear before the Lord, 
 would naturally suggest to the mind the necessity of absolute purity of heatt 
 in the service of Jehovah. He who demanded the complete removal of all 
 pollution from the physical frame, must require truth and purity in the human 
 heart. All sin is a diseased and wasteful outflowing of the vitality of the soul. 
 As none were too impure to apply to the priest, no case so desperate but might 
 be cured, so the vilest of the vile may repair to our Great High Priest, who is 
 able and willing to save to the uttermost of human need, in all the world, through 
 all time.—F. W. B. 
 
 Topic: The Consequences of Personal Impurity (Vv. 13-18, 28-33). 
 
 The laws of nature cannot be set aside, or perverted, without the infliction of 
 penalties upon the delinquent. This world is a place, though not the place of 
 punishment for sin. Impurity of life entails weakness, suffering, shame ; disgrace 
 and deprivation were the penalty borne by those ceremonially defiled, teach- 
 ing us — 
 
 I. That personal impurity naturally entails disastrous consequences. 
 The body becomes deteriorated, the stamina reduced, when vices of a secret 
 
 character work in the dark at the basis of life. The mind becomes enfeebled, 
 the soul debased. The sensualist and impure carry the brand of their iniquity 
 upon their countenance, signs of their immoral character in their gait. Personal 
 impurity bars the gate to heaven ! for there nothing that defileth or worketh 
 abomination can enter. Its consequences extend to others ; for morally unclean 
 persons carry contamination wherever they go, as the law declared the unclean 
 did in the cases before us. The Jews were taught that the slightest touch 
 conveyed defilement ; so, sinful influences, however apparently slight, vitiate 
 and convey moral infection. Blessed be God we are taught — 
 
 II. That the consequences of personal impuhitx may be arrested and 
 
 REMOVED. 
 
 Persons and things defiled by contact with the unclean could be cleansed by 
 being bathed in water, and the presentation of two clean live birds for an atone- 
 ment. Thus, not only the unclean persons could obtain cleansing, but the entail 
 of their corrupt influences could be stayed. The stains of guilt, the course of 
 sin, can only be arrested and removed by the intervention of the Lord. The 
 consequences of sin in our world can only be counteracted by the sanctifying 
 influences of the Holy Ghost, and the sacrificial life of the spotless Lamb of God. 
 
 Note 1 : The Laws respecting uncleanness could not have been invented by man ; 
 for human nature does not voluntarily inflict penalties upon itself, does not 
 bring its vices into the light of day, and arraign them at the bar of public 
 opinion; for, "men love darkness rather than light because their deeds are 
 evil." 
 
CHAP. XV. 2, 13,] 
 
 THE BOOK OF LEVITICUS. 
 
 107 
 
 Note 2 : Instead of sin flowing secretly from our words and deeds, corrupting 
 ourselves, and contaminating others, "light" is to shine from us, pure, cheerful, 
 penetrating, divine. Thus shall our lives redound to the glory of God, and 
 contribute towards the moral regeneration of our race. — F. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER XV. 
 
 V. 2. — Theme: The secret flow of sin. 
 "When any man hath a running issue out of 
 his tiesh, because of his issue he is unclean." 
 
 Jehovah demands purity of body, as well as 
 of mind and heart, in those who profess to be 
 His people, and draw near to Him in sacred 
 worship. Our bodies, not to be despised or 
 neglected, but kept pure, as the handiwork of 
 God, and as the dwelling-place of the human 
 soul. The uncleanness here spoken of, pro- 
 bably the outcome of secret wantonness, or 
 open licentiousness, or self-pollution. Secret 
 sins, witnessed by no one but ourselves and 
 God, vitiate the springs of life, and waste the 
 substance of which our bodies are composed. 
 Thus the Moral Governor of the universe ha3 
 set His inevitable stigma upon all wrong-doing. 
 By this statute we have suggested — 
 
 I. That sin is an immoral issue from with- 
 in man. Not a complexion, that may easily 
 be changed ; not an excrescence, that clings 
 to the surface only ; but a radical defilement 
 issuing from the heart, which is the fountain 
 of life. How disgusting and injurious sin is ! 
 How inveterate its hold upon our nature! 
 Flowing from within, it often escapes detec- 
 tion, and defies all merely human remedies 
 for its removal. "In us, that is in our flesh, 
 there dwelleth no good thing ;" when we would 
 do good evil is present with us. Sin is not 
 to be got rid of by change of scenery or 
 society. Those who retreat from the world — 
 hermits, monks, nuns, etc.— carry their evil 
 propensities with them, and the secret flow of 
 sin does not cease. However moral the out- 
 ward life may be, out of the heart will flow 
 secret pride, unbelief, lust, evil thoughts, which 
 defile the soul and burden the conscience with 
 guilt. 
 
 II. That sin thus pollutes evert thing 
 it comes in contact with. Whatever the 
 persons mentioned in this chapter touched 
 became unclean ; showing how exceedingly 
 contagious the defilement was. So sin pollutes 
 and transmits itself. Like a serpent, its trail 
 is left wherever it goes. The beauty of the 
 world, its bounties and pleasures, have been 
 distorted and abused by the contaminating 
 touch of sin. Let us pray to be kept from 
 secret sins. Suggestions to evil come up the 
 corridors of memory, flash from pictures in 
 the chambers of imagination. Indulgence in 
 secret impure desires will induce and excite 
 the flow of moral evil from the heart, wasting 
 the powers of the soul, corrupting every circle 
 that it touches. Sin indisposes and incafiaci- 
 tales men for pure society and holy service. 
 
 If not stayed, consequence death. Blessed bo 
 God ! sin has been atoned for, may be re- 
 moved ; death has been abolished, life and 
 immortality brought to light by the gospel. — 
 F. IV. B. 
 
 V. 13.— Theme : The radical cure of sin. 
 "And when he that hath an issue is cleansed 
 of his issue," etc. 
 
 Though the uncleanness here mentioned 
 was so deeply rooted and virulent, yet it was 
 curable ; the persons cured were restored to 
 their former positions in society, and declared 
 whole in the presence of the Lord. We learn 
 here — 
 
 I. That sin can be removed only through 
 atonement. " The priest shall make an 
 atonement for him before the Lord." The 
 water and the blood that flowed seem to 
 typify the fountain opened upon the cross in 
 the Saviour's side. In every instance under 
 the law where sin was to be forgiven some 
 pure life had to be offered as an atonement, 
 the innocent suffered as a substitute for the 
 guilty. Thus the roots and principles of the 
 gospel of Christ are found in the economy of 
 
 II. That the removal of sin can onlt be 
 completed by sanctification. The ablu- 
 tions of the candidate for cleansing indicated 
 that only by persistence in the means of grace, 
 and thoroughness of dedication to the condi- 
 tions of mercy, can we become sanctified. At 
 eventide the cleansed person became clean ; 
 so, when life's day is over, and the shadows 
 of death close upon the believer, the work of 
 sanctification, which has progressed through 
 the whole period of probation, will become 
 complete; the " vile body" will be laid aside, 
 the emancipated and immaculate spirit ba 
 " present with the Lord" 
 
 Obviously, contaminating influences may be 
 communicated unexpectedly and uninten- 
 tionally. What need to pray, as David did 
 (Ps. li.), "Wash me throughly," etc. The 
 writer of the Epistle to the Hebrews urged 
 them to seek to have their " bodies washed 
 with pure water, and their hearts sprinkled 
 from an evil conscience." Christ can arrest 
 the flow of sinful influences, as He stayed the 
 issue of the poor sufferer, recorded Mark v, 
 29. The gospel dispenses with the burden- 
 some ceremonials of the Law •, but, all they 
 pointed to is preserved and fulfilled, for " the 
 blood of Jesus Christ cleanseth from all sin." 
 —F. W. B. 
 
198 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. XVI. 2. 
 
 ILLUSTRATIVE ADDENDA. TO CHAPTER XV. 
 
 Secrest. 
 
 " Go to your own bosom 
 Knock there : and ask your heart what it doth 
 know." — Shakespeabe. 
 
 Self mastery. 
 
 " I will be lord over myself. No one who 
 cannot master himself is worthy to rule." — 
 Goethe. 
 
 " A little fire is quickly trodden out : 
 Which, being suffered, rivers cannot quench." 
 —Henry VI. 
 
 Passions. 
 
 '• The passions may be humoured till they 
 become our master, as a horse may be pam- 
 pered till he gets the better of his rider; but 
 early discipline will prevent mutiny and keep 
 the helm in the hands of reason." 
 
 — Cumberland. 
 
 "His soul, like bark with rudder lost, 
 On passions' changeful tide was tost ; 
 Nor vice, nor virtue, had the power 
 Beyond the impression of the hour ; 
 And ! when passion rules, how rare 
 The hour that falls to Virtue's share ! " 
 — Scott. 
 " No man's body is as strong as his ap- 
 petite : but heaven has corrected the bound- 
 lessness of his voluptuous desires by stinting 
 his strength and contracting his capacities." 
 — Tillotson. 
 
 " What profits us. that we from Heaven derive 
 A soul immortal ; and with looks erect 
 Survey the stars ; if, like the brutal kind, 
 We follow where our passions lead the way ?" 
 — Claudian. 
 
 Vice. 
 
 " Vice stings us even in our pleasures ; but 
 virtue consoles us even in our pains." — Colton 
 
 " Why is there no man who confesses his 
 vices ? It is because he has not yet laid them 
 aside. It is a waking man only who can tell 
 his dreams." — Seneca. 
 
 " Men only feel the smart, but not the vice." 
 — Pope. 
 
 Virtue. 
 
 " Virtue that transgresses, is but patched 
 with sin ; 
 But sin that amends, is but patched with vir- 
 tue." — Shakespeare, Twelfth Night, I., 3. 
 
 " Wisdom and virtue require a tutor ; 
 though we can easily learn to be vicious with- 
 out a master." — Seneca. 
 
 " God sure esteems the growth and com- 
 pleting of one virtuous person more than the 
 restraint of ten vicious." — Milton. 
 
 " The soul's calm sunshine, and the heartfelt 
 
 joy, 
 
 Is virtue's prize." — Essay on Man, Pope. 
 
 CHAPTER XVI 
 
 5tlje ©real $)&£ af Jpmwmtnt 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Come not at all times into the holy place within the veil. It was but 
 natural that the solemn judgment which befel Nadab and Abihu " when they 
 offered before the Lord and died" (v. 1) should have rendered Aaron apprehen- 
 sive lest he also might err in his ministries before Jehovah. God's message of 
 direction, therefore, came to guide him in his sacred duties ; for He will show 
 the good and the right way to such as desire to do His will, albeit He is swift to 
 rebuke those who adventure to act presumptuously in His sacred presence. 
 
 For I will appear in the cloud upon the mercy seat. Shall we not " stand in 
 awe and sin not " where we know that God is present ? That " cloud " softened 
 H is exceeding glory, so as to allow the eye of mortal man to look and yet live ; 
 
■chap. xvi. 3-19.] THE BOOK OF LEVITICUS. 199 
 
 and that "mercy-seat" suggested the divine pitifulness towards the sinner who 
 desired to approach Him in reconciliation. Nevertheless, there might be no 
 trifling, no profanity in His holy light; for God is severe as well as gracious. 
 .Man should fear before Him. And since there is no scene where God is not 
 present, should we not cultivate reverence, and live as in readiness to meet Him? 
 Within His house still there should be solemnity ; His worship demands homage ; 
 <l the Lord is in His holy temple." He will be gracious to the lowly and devout 
 wherever they approach Him, shielding His great glory from them as with a 
 "" cloud " while they seek with supplications and offerings His " mercy seat." 
 
 V. 3. — Thus shall Aaron come into the holy place. Only " once a year "; on 
 the august Day of Atonement. This restriction carried a pensive lesson : "that 
 the way into the holiest of all was not yet made manifest "; that the hindrances 
 to man's free approach to God had been only partially removed ; that no provision 
 was in existence for his abiding in the holy presence. Man might, by special 
 arrangements of grace, enter where God dwelt, but he could not tarry there. 
 Because atonement was not then complete ; for types could not " take away 
 sins " so satisfactorily as to qualify man for continuous nearness to God. Only 
 in the perfect work of Jesus Christ can sinners gain abiding fitness for this highest 
 privilege. 
 
 Sin offering and a burnt offering. These again meeting the twofold aspects 
 of atonement {vide chaps, iv. and vi.) ; meeting every requirement of God's holi- 
 ness and of man's guilt. 
 
 V. 4. — He shall put on the holy linen coat. Attired " in fine linen, clean and 
 white " (Rev. xiv. 7, 8), symbolic of a blameless righteousness : — the inherent per- 
 fection and purity of Christ our High Priest, and the derived sanctity of His re- 
 deemed and priestly followers. Being divested of His glorious robes, and ap- 
 pearing simply in these " garments of righteousness," suggests to us our Lord's 
 condition while He was engaged in making "atonement"; His majesty and 
 splendour laid aside, but adorned with faultless sanctity and grace. Such meek 
 purity became Him most while engaged in the sad work of atoning for human 
 transgression and wrong. 
 
 Vv. 5-10. — Two kids of the goats : the one lot for the Lord and the other 
 lot for the scapegoat. The two goats formed one sin offering. God takes His 
 share and is well pleased therewith ; for there was a portion in Christ's sacrifice 
 which was specially welcome to His Father, the perfect worthiness, the sweet 
 subjection, the willing suffering of His Son — that was " the Lord's lot." The other 
 part was for the sinner's release, removing from the transgressor the guilt and 
 penalty of sin; and in the virtue of Christ's work through which we have 
 <l remission of sins " we find the sinner's " lot." " As far as the east is from the 
 west so far hath he removed our transgressions from us" (Psa. ciii. 12). 
 
 Vv. 11-19. — The sin offering for priest, people, and sanctuary. The in- 
 cidents were as follows ; the young bullock was slain ; while its blood was being 
 gathered into a vessel Aaron entered within the veil carrying a censer of 
 burning coals in his right hand and a platter of fragrant incense in his left ; 
 placing the burning coals at the foot of the Ark he cast the incense thereon and 
 thus filled the Most Holy shrine with a soft cloud, thereby veiling the Ark from 
 open vision : he then returned for the vessel of blood, and going again within 
 the veil he sprinkled the Mercy Seat therewith, thus making atonement for his 
 own sin and for his priestly associates ; for the " sweet savour of Christ " and 
 the " blood of sprinkling " are needed even for consecrated and priestly souls. 
 Leaving the Holy of Holies, where the incense still burned, he offered on the 
 -altar the goat which had been allotted as the sacrifice for the people's sin, after- 
 wards re-entering the veil to sprinkle also its blood of atonement upon and 
 before the Ark. Thus three entrances were made that day into the Most Holy 
 of All. No other priest was allowed within the tabernacle (v. 17) during these 
 
200 HOMILETIC COMMENTARY ON [chap. xvi. 20— 34. 
 
 solemn incidents ; for unworthiness excluded every one, since " none doeth good 
 and sinneth not." The faultlessly Divine Priest alone— typified in Aaron — might 
 have access to where the Glory dwelt. With the sprinkling of blood Aaron also 
 made atonement for the defilement of the sanctuary and the altar ; symbolically 
 purifying them from all defilements which had incidentally accumulated through 
 neglect or misdemeanour during the year. For uncleanness clings to our holiest 
 things and our best deeds, and " almost all things are by the law purged with, 
 blood." 
 
 Vv. 20-22. — The live goat. Propitiation by death has been enacted in these 
 first regulations. The release of the living is signified by the second typical 
 arrangement. It pictorially shows us the taking aivay of sin from the sinner by 
 his Substitute ; " behold the Lamb of God, which taketh away the sin of the 
 world," but it also expresses the removal from the believer's conscience of the 
 burden and grief of his transgressions — the confession of iniquities leading to 
 their being carried into oblivion ; " the goat shall bear upon him all their 
 iniquities into a land not inhabited." Glad remission indeed! " Thou hast cast- 
 all my sins behind thy back " (lsa. xxxviii. 17) ; they are annulled by God ; and 
 as for ourselves, " the worshippers once purged have no more conscience of sins " 
 (Heb. x. 2) ; they are obliterated for the believer. And is every iniquity and 
 transgression thus borne into forgetfulness 1 Yes. " All their iniquities '" 
 (vv. 21, 22). This is remission of sins to the full ! Hence the " peace which 
 passeth all understanding " ; for, " being justified by faith we have peace with God 
 through our Lord Jesus Christ" (Rom. v. 1). 
 
 Vv. 23, 24.— Aaron shall put off the linen garments. The magnificent 
 attire re-assumed by Aaron when the sin offerings were completed may remind 
 us of the glory which did follow when our Lord had finished atonement; Be 
 re-assumed His majesty ; though still, as High Priest for man in the heavenly 
 sanctuary, He perpetuates sacrificial merits for His people. " The fat of the 
 sin offering," etc. (comp. iv. 10), the choicest virtues of our Redeemer's 
 atonement still go up from the altar as a delightsome offering unto the Lord. 
 
 Vv. 29-34. — A statute forever unto you. Every year the Day of Atonement 
 should be solemnly set apart, and its ordinances devoutly observed. Such seasons 
 for self-mortification, for severance from the affairs of this life, for concentrated 
 attention to the needs of our souls and the claims of God, foster humility and 
 reverence, bring eternal realities powerfully before our thoughts, and impress us. 
 with the preciousness of the Redeemer's work. Our peril is in habitual heedless- 
 ness ; we are borne on in the rush of secular concerns. The Lord's Day ought to 
 bring us a healthful pause, enough to correct our worldliness and awaken to 
 spiritual attention. But it is for our good that we check life's ensnaring routine, 
 and secure an interlude in which to give supreme consideration to the wonders 
 of God's redeeming grace and the urgency of our spiritual interests ; " that ye 
 may be clean from all your sins before the Lord " (v. 30) : "it shall be a sabbath of" 
 rest unto you." 
 
 EXPLANATORY ARTICLE. 
 
 Concerning the Meaning of "Azazel," or the " Scapegoat " (V. 8). 
 
 "And Aaron shall cast lots upon the two goats : *ne lot for the Lord (Heb. La- 
 Jehovah), and the other lot for the scapegoat (Heb. La-Azazel)." 
 
 In the eastern part of the Court of Priests in the Temple, i.e., close to the 
 worshippers, stood an urn, called Calphi, in which were two lots of the same 
 shape, size, and material ; (in the second temple these were of gold) ; the one 
 bore the inscription " la- Jehovah," for Jehovah,; the other " la-Azazel," for 
 
chap. xvi. 8.] THE BOOK OF LEVITICUS. 201 
 
 Azazel. The two goats were placed with their backs to the people, and the faces 
 toward the sanctuary (westward). The high priest now faced the people, shook 
 the urn, thurst his two hands into it, drew out the two lots, laying one on the 
 head of each goat. Popularly it was considered a good augury if the right hand 
 lot had fallen "for Jehovah." The two goats must be altogether alike in appear- 
 ance, size, and value. The lot having designated each of the two goats, the high 
 priest tied a tongue-shaped piece of scarlet cloth to the horn of the goat " for 
 Azazel," and around the throat of the goat "for Jehovah." The gosc that was 
 to be sent into the wilderness was now turned round face to the people, waiting, 
 as it were, till their sins should be laid on him to carry them forth " to a land 
 not inhabited." Afterwards the high priest, laying both his hands on the head of 
 this goat, confessed and pleaded as follows : 
 
 "0 Lord, the house of Israel Thy people have trespassed, rebelled, and sinned 
 before Thee. I beseech thee, Lord, forgive now their trespasses and sins 
 which Thy people have committed, as it is written in the law of Moses, Thy 
 servant, saying that in that day there shall be 'an atonement for you, to cleanse 
 you, that you may be clean from all your sins before the Lord.' " 
 
 While the prostrate multitude worshipped at the name of Jehovah, the high 
 priest turned his face towards them as he uttered the words " Ye shall be 
 cleansed," as if declaring to them the absolution and remission of their sins. 
 
 A strange scene was then witnessed ; the priests led the sin-burdened goat 
 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 
 interveuing valley, and over it they brought the goat to the Mount of Olives, 
 where one, specially appointed for the purpose, took him in charge. Tradition 
 enjoins that he should be a stranger, a non- Israelite. Scripture tells us no 
 more of the destiny of the goat that bore upon him all the iniquity of the 
 children of Israel than that they " shall send him away by the hand of a fit 
 man into the wilderness " (v. 22), but tradition supplements this information. 
 
 The distance between Jerusalem and the beginning of " the wilderness " is 
 computed at nearly 90 stadia, making precisely ten intervals, each half a Sab- 
 bath-day's journey from the other. At the end of each of these intervals there 
 was a station, occupied by one or more persons detailed for the purpose, who 
 offered refreshment to the man leading the goat, and then accompanied him to 
 the nest station. By this arrangement two results were secured : some trusted 
 persons accompanied the goat all along his journey, and yet none of them walked 
 more than a Sabbath-day's journey. At last they reached the edge of the wil- 
 derness j here they halted, and the attendant, viewing afar off, while the man 
 led the goat forward, tore off half the scarlet tongue and stuck it on a projecting 
 cliff; then, leading the animal backwards, he pushed it over the projecting ledge 
 of rock. 
 
 If tradition be correct on this point it must have been a modern innovation, 
 for originally the goat was set free. 
 
 There was a moment's pause, and the man, now defiled by contact with the 
 sin-bearer, retraced his steps to the last of the ten stations, where he spent the 
 rest of the day and night. But the arrival of the goat in the wilderness was 
 immediately telegraphed by the waving of flags from station to station, so that 
 in a few minutes after its occurence it was known in the temple. 
 
 In a subject so obscure great difference of opinion exists as to the signifi- 
 cance of the word " Azazel." Those opinions most worthy of notice are : It is to 
 be taken — 
 
 1. As a designation of the goal itself. Most old interpreters hold this view : 
 regarding it as meaning the goat sent away, or let loose. In accordance with 
 this the Vulgate renders it Caper emissarius ; Luther, der ledige Bock ; the 
 Septuagint uses the term 6 a7ro7ro/x7rcus applied to the goat itself. Theodoreb 
 
202 HOM1LETIC COMMENTARY OISI [chap. xvi. 2, 3. 
 
 and Cyril of Alexandria, consider the meaning of the Hebrew to be the goat sent 
 mvay, and regard that as the sense of the word used in the Septuagint. 
 
 2. As the name of the place to ivhich the goat was sent. Thus Vatlabus, Deyling, 
 Kimchi, Abenezra, and others regard it as the desolate spot in the wilderness • 
 Bochart and Carpvoz as any lonely place ; and the Arabian version, some Rabbins,' 
 LeClerc and others, as " Mount Az*z," or the cliff down which the goat was 
 thrown. 
 
 3. As a personal being to whom the goat was sent. They, Gesenius, Ewald, 
 Rosenmuller, Dr. Wette, Knobel, and many of the Rabbins think that " Azazel" 
 was an evil demon. Origen considers it was Satan. Spencer supposes the goat was 
 given up to the devil, and committed to his disposal. Hengstenberg affirms very 
 confidently that " Azazel" cannot possibly be anything but another name for 
 Satan. He repudiates the notion that the goat was in any sense a sacrifice to 
 Satan, but urges that it was sent away laden with the sins of God's people, now 
 forgiven, in order to mock their spiritual enemy in the desert, his proper abode, and 
 to symbolize by its free gambols their exalting triumph. He argues that the origin 
 of the rite was Egyptian, and that the Jews substituted Satan for Typhon, whose 
 dwelling was the desert. 
 
 4. The interpretation most harmonious with the scope of Scripture and with the 
 nature of the service is that " Azazel" denotes " a free going away," or "an entire 
 and utter removal." Michaelis and Jahn give the former rendering of the word, 
 and Tholuck, Thompson, Bahr and Winer the latter. 
 
 Dr. Endersheim (in his work, "The Temple, its Ministry and Service"), says, 
 " The word Azazel is, by universal consent, derived from a root which means 
 4 wholly to put aside,' or ' wholly to go away.' Whether, therefore, we render 
 the la-Azazel by ' for him who is wholly put aside,' that is the sin-bearing Christ, 
 or ' for being wholly separated,' or 'put wholly away, or aside,' that is, the put- 
 ting away of sin, the truth is still the same, as pointing (1) to the temporary 
 and provisional removal of sin by the goat ' let go' into ■ the land not inhabited,' 
 and (2) to the final, real, and complete removal of sin by the Lord Jesus Christ 
 (Isa. liii. 6)." 
 
 And, as if to add to the significance of the rite, tradition has it that when 
 the sacrifice was fully accepted, the scarlet mark which the scapegoat had 
 borne became white (Isa. i. 18), but adds that this miracle did not take place 
 lor forty years before the destruction of Jerusalem. 
 
 " Smith's Dictionary " (see Day of Atonement) suggests that " the slain goat " 
 should be viewed as setting forth the act of sacrifice, in giving up its own life for 
 others " to Jehovah," in accordance with the requirements of divine law : and 
 the goat which carried of its load of sin for " complete removal," as signifying the 
 cleansing influence of faith in the sacrifice. . . . But for us the whole spiritual 
 truth has been revealed in historic fact, in the life, death, and resurrection of 
 Him who was made sin for us, who died for us, and rose again for our justifi- 
 cation. This Mediator it was necessary should in some unspeakable manner 
 unite death and life. 
 
 SECTIONAL HOMILIES. 
 Topic: A Unique Day in Israel (Vv. 2, 3). 
 
 I. A law OF separation : Hindrances to abiding nearness to God. " That ho 
 come not at all times into the holy place within the veil." 
 
 1. God was enclosed from man within that veil ; man excluded from God : sin's 
 •efect. 
 
chap. xvi. 1— 3. J THE BOOK OF LEVITICUS. 203 
 
 2. No permanent abiding place had been secured for even the most privileged 
 within God's presence ; atonement was not perfect (Heb. x. 1-4). 
 
 3. Perfection for man could not come of Levitical priesthood or sacrifices : and the 
 faulty, the unclean, could not abide in God's sight. 
 
 II. A law of reconciliation: Atonement removing obstructions from between 
 ■man and God. Access within the veil effected, through — 
 
 1. A spotless priest. "These are holy garments" (v. 4). " Thus shall Aaron 
 come into the holy place" (v. 3). 
 
 2. The ample atonement. " With sm-offering, and burnt.offer'mg" (v. 3) ; satis- 
 fying all God's claims against the sinner ; and sufficing for all man's guilt and re- 
 quirements. 
 
 3. Privileged recipients. l( Make atonement for himself and his house" (v. 6) ; 
 representing the Church (Heb. iii. 6). 
 
 J II. A law op fellowship : Admission into the most sacred Presence. 
 
 1. By blood of sprinkling : Evidence of substitutionary death. " Seven times'' 
 applied (v. 14) : perfect redemption. 
 
 2. By merits of the Saviour's grace ; sweet incense burned before the Lord 
 (v. 12, 13) : " siveet savour of Christ" By the fragrant merits, by the precious 
 blood of Christ, we may " enter into the holiest." [See Addenda to cbap. xvi., 
 Mercy Seat.'] 
 
 Topic : Typical Enactment of Atonement (V. 3, seq.). 
 
 Both the day and the observances were authorised of God (vv. 1, 2) ; both, 
 therefore, divinely important. (1) In regard to the definiteness of the day. 
 .(2) In regard to the meaning and order of its ceremonies. 
 
 I. The typical meaning of the Jewish atonement day. 
 
 1. The divinely stated reason for its appointment (v. 16). 
 
 (1) The fact of sin and the necessity for its expiation by blood, both unmis- 
 takeably and divinely declared. This is significant, as it bears upon the atone- 
 ment of which this was only a type. 
 
 (2) Sin necessitates atonement if it is to be pardoned : " without shedding 
 of blood there is no remission " (Heb. ix. 22). 
 
 (a) Aaron's personal preparations typical of the purity and holiness 
 of our Lord (v. 4 : Heb. vii. 26). 
 
 (b) Aaron's typical work (vv. 17, 18). 
 
 i. Our Lord was absolutely alone in His great atoning work. 
 
 ii. Though Aaron here typifies Christ, he must not himself forget that he is a- 
 sinner, and therefore must atone for his own sins. In this he was not a type of 
 Ct.rist (Heb. vii. 27). 
 
 (3) This fact bespeaks the antagonism of sin against the divine will, and the 
 ho'iness and righteousness of the divine character. 
 
 2. The divinely appointed measures for its observance. 
 
 (1) In respect to the agent to carry out the measure. 
 
 (a) It was not anyone who volunteered, but Aaron the priest (vv. 2-6). 
 
 (b) So is the case of our Lord (Heb. v. 4, 5). 
 
 (2) In respect to the measures themselves. 
 
 iii. The blood of the sacrifice was sprinkled first upon the mercy seat eastward, 
 ■aud then before the mercy seat (v. 14), and then in the " holy place," and lastly 
 up-»n " the altar that is before the Lord." Thus the atoning blood was sprinkled 
 everywhere, from the throne of God within the veil to the altar which stood in 
 the court of the tabernacle of the congregation (comp. Heb. ix. 23-28). 
 
 iv. Now follows the typical act of releasing the live goat (vv. 20-22). 
 
 The two goats were designed to represent the two aspects of Christ's atone- 
 
204 HOMILETIC COMMENTARY ON [chap. xvi. 8-22. 
 
 ment : First, that on which " the Lord's lot " fell being doomed to death showed 
 that the death of Christ alone could vindicate the majesty, truth and holiness 
 of the character of God. Secondly, the live goat over which Aaron confessed 
 the people's sins, and thus typically was ordained to " bear upon him all their 
 iniquities into a land not inhabited " (v. 22), signified the completeness of the 
 divine act in the remission of the sins of him who, by confession and faith in 
 Christ, transfers them to Him. 
 
 v. An instructive and significant scene follows (vv. 27, 28). The burnt 
 offering represents consecration. Here, first, of our Lord ; having atoned for our 
 sins, He has consecrated Himself to His Father for His Church, to protect, guide, 
 sympathise with, intercede for, and ultimately present her without spot unto 
 the Father (Eph. v. 25-27 ; Jno. xiv. 3 ; Rom. viii. 34). Secondly, we have 
 here represented the consecration of the believer. 
 
 vi. The perpetuity of this memorial. 
 
 Practical 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. — Rev. D. C. 
 Hughes. 
 
 Topic: The Slain Goat and the Scapegoat (Vv. 8-10, 15, 16, 21, 22). 
 
 On this day many victims died. Each holy altar, each holy place received 
 the reconciling sign of blood. Each sacrifice proclaims that substituted suffer- 
 ings avail. 
 
 Christ, their full truth, has once laid down His life. That once is all-sufficient 
 for all the sins of all His people. 
 
 But in the service of the atoning day one part stands singularly forth. Two 
 goats are brought for a sin offering. The priest receives them at the tabernacle 
 door. Lots are cast. Man's mind may not select. Some unseen hand takes 
 one for death and bids the other live. This scene reveals the council of eternal 
 love. Before the worlds, God's will called Jesus to the saving work. Each por- 
 tion of the scheme was pre-resolved. Each was consigned to His receiving hands; 
 
 I. The sentenced goat died ; and mark the rises of its blood. 
 
 With this the high priest ventures within the mystic veil ; the mercy seat 
 receives the drops ; the holy tent is strewn throughout ; seven times the golden 
 altar s horns are touched. 
 
 1. Blood is our peace. The wounded conscience writhes ; sin is deepest misery. 
 But when the Spirit shows the blood, all dread forebodings cease. It proves that 
 peace is signed in heaven. 
 
 2. Blood has a sin-expelling power. How can that be loved which pierced the 
 Lord? 
 
 3. Blood drives Satan back. Nothing can daunt him, no place exclude him, 
 but this blood of Christ. 
 
 4. Blood bars the entrance to doom. A Christ- washed soul may not enter 
 there. 
 
 5. Blood removes the hindrances to heaven. Behold the countless multitudes 
 before the throne. " They have washed their robes and made them white in the 
 blood of the Lamb." 
 
 6. The blood fills paradise with songs. This is the substance of their mighty 
 anthem : " Thou wast slain," etc. They cannot sing above who have not washed 
 on earth. 
 
chap. xvi. 12-14.] THE BOOK OF LEVITICUS. 205 
 
 II. The laden goat is led away. 
 
 1. On its head is transmitted all Israel's guilt. The substitute receives the 
 ■whole. The scapegoat takes the burden on its head. 
 
 2. It is borne by him afar ; beyond the camp, beyond all sight, beyond the 
 track of man. Unseen, unknown, forgotten, it departs from mortal view ; buried 
 in oblivion's land. 
 
 Faith knows this scapegoat well ; there is no brighter pieture of full pardon 
 of all sin in Christ. Daily the soul tells out all its sin upon the head of Christ, 
 who waits to bear it, and carry it far away. Christ hastens away with the 
 accursed load, and God's all-searching eye finds it no more. 
 
 Is the east distant from the west ? Can we move through the intervening space? 
 As we advance the horizon still recedes ; infinite separation divides. Thus far 
 the scapegoat bears our guilt away (Psa. ciii. 12). 
 
 Can we recover what is buried in ocean depths ? Such is the grave of sin (Micah 
 Tii. 19). 
 
 Are objects visible upon which the back is turned? Thus sins are hidden from 
 God (Isa. xxxviii. 17). 
 
 How does a mass of blackening clouds lorap the sky in a pall of impenetrable 
 night ! Heed the voice of pardoning grace : " I have blotted out, as a thick 
 cloud, thy transgression," etc. (Isa. xliv. 22). 
 
 No search finds His people's sins. A land of infinite forgetfulness conceals 
 them (Jer. 1. 20). 
 
 God's pledge stands. " I will remember their sin no more " (Jer. xxxi. 34). The 
 scapegoat ordinance confirms the truth. 
 
 Ponder this ordinance. Sins, many, vile and hateful, pass to our Scapegoat, 
 and so pass away. Faith transfers them ; Christ removes them ; God forgets them. 
 
 Have your hands touched the Scapegoat's head? If not, your loathsome 
 load remains. — Bean Law. 
 
 Topic: Intercession of Christ (Vv. 12-14). 
 
 u And he shall take a censer fall of burning coals from of the altar, and his hands 
 full of sweet incense and bring it within the veil." 
 
 We derive great advantage from being able to compare the Old Testament with 
 the New. Since we see religion is essentially the same thing in all times and ages. 
 
 There are not two ways of acceptance with God : one under the law and 
 another under the gospel — but one way for Jew and Gentile : " Jesus Christ the 
 same yesterday, etc." 
 
 The fault of the Jews who entered not into the proper spirit of their own 
 religion : that they valued the shell of their religion, but saw not the Pearl of 
 great price. They fully estimated, perhaps over estimated the adornments of 
 the casket, but certainly overlooked the bright Jewel within. They rejoiced in 
 the pomp of their worship, the splendour of their ritual, the imposing grandeur 
 of their sacrifices and the miraculous attestation that their religion came from 
 God, but were strangely remiss in not discovering its real spirituality of design, 
 and its intimate connection with the person and work of Christ. They cried 
 " The Temple of the Lord are we," but when the Lord of the Temple came, they 
 treated Him with opposition and contempt. Had they been good Jews, they 
 would have been good Christians. Our Lord implies this — " // ye believed his 
 toriting (marg.) ye would have believed my words. 1 " If they had been true disciples 
 of Moses they would have been of Christ. 
 
 Let us be warned, and pray that we may see the spiritual design both of their 
 dispensation and of our own. 
 
206 HOM1LET1C COMMENTARY ON [chap. xvi. 12—14. 
 
 1. The doctrine of the intercession of christ. 
 i. As typically exhibited under the law. 
 
 Here Moses describes the ceremony of the great day of expiation and atone- 
 ment. Aaron went into the most holy place to sprinkle the blood of the sacrifice 
 before the mercy seat. No human being was permitted to accompany him. All 
 the worshippers remained without (Luke i. 8, 9, 12). Aaron was to enter ou 
 behalf of the children of Israel — so that what he did within the veil was not merely 
 on his own account but on theirs, all of which was a great type of Christ (Heb. 
 ix. 11). He used no words, but what he did was significant enough. He 
 appeared there that the virtue of the blood shed on the altar might be applied 
 to the acceptance of the tribes he represented in the forgiveness of their sins, 
 and the answer of their prayers. Herein a type of Christ. 
 
 2. As actually fulfilled in Christ. He not only suffered on the cross, but 
 ascended. Not on His own account but ours. 
 
 It mainly consists in His presenting Himself before God in our nature, and in 
 the merit of His finished atonement as the ground of our acceptance, and in the 
 intimation of His will (in thought if not in words), that the purchased blessing 
 of His salvation may be theirs, and that all law-charges and accusations against 
 them may be hushed and cancelled. 
 
 " To appear in the presence of God." Not for Himself but for us. Teaching us- 
 that His state of transcendant happiness has not removed Him to an inaccessible 
 distance, and has neither dissolved nor impaired His gracious connection with 
 us, but maintains, without any detraction from His own perfect bliss, the most 
 generous sympathy with our interests and wants. 
 
 It puts a glory on His atonement — that everything is to pass through His hands. 
 A shining testimony of the holiness of God, and the efficacy of Christ's work. 
 No wonder if, having finished His work, He should appear above with large acces- 
 sions of splendour to repossess the glory He had before all worlds. But here is 
 the point of admiration, He does not appear for His benefit but for ours. 
 Illustrated by common analogies : — as an advocate appears on behalf of his clients ; 
 a king on behalf of his subjects ; a general as representative of his troops ; a 
 priest at the altar as representative of whole body of worshippers ; so Christ 
 appears as the representative of all His believing people. As our King He 
 appears in beauty ; as Captain of salvation appears victorious ; as Elder Brother ;. 
 as Priest, Counsellor, Advocate. 
 
 Grand expression of His love. Not content to offer one life on the Cross. 
 He consecrates His new existence. Though raised to the throne of reverence, does 
 not overlook His little flock (John xvii.). 
 
 II. The benefits we derive from it. 
 
 i. The forgiveness of our sins. " If any man sin." After all done for us, we 
 are guilty and undeserving. But while our sins are crying out against us on 
 earth, Christ is pleading in heaven. 
 
 Every contrite sinner has liberty to apply by faith the merits of the atoning 
 sacrifice. Nay, every sinner is condemned for not doing this. " Whosoever cometh." 
 But for this, our state would be less safe than under the law. Every Jew, to 
 whatsoever tribe he belonged, might carry his sacrifice to the priest, and as he 
 saw him enter the veil might say, " He is gone thither for me, sprinkled the Holy 
 Place for me." So every Christian now. 
 
 ii. Relief of our sorrows. Christ possesses a capacity of sympathy, especially in 
 mental distresses, tenderness of conscience, etc. Hannah prayed, but Eli's heart 
 was not touched with feeling of her infirmity. 
 
 iii. The acceptance of our duties. These are maimed and imperfect. Enough 
 evil in them to render them offensive and displeasing to God. But Christ pre- 
 sents them (Rev. viii. 2). 
 
 Your tears of penitence, labours of faith, songs of gratitude, vows of obedience, 
 
chap. xvi. 16-30.] THE BOOK OF LEVITICUS. 20? 
 
 He presents. Amid worship of angels, saints, and martyrs He disdains not to 
 present the sighings of the prisoner, the tears of contrite, the prayers of the 
 child whose mind is opening to devotion, aud ejaculation of dying. 
 
 iv. The frustration of spiritual enemies. Satan is the avenger, but Christ is 
 our advocate. "Peter, I have prayed for thee." — S. Thodev, a.d. 1840. 
 
 Topic : T 'he Worth of Sacrifices (Vv. 16-30). 
 
 Of all the days of the Jewish year this was The Bay, the meeting-time of God 
 and man. 
 
 The priestly tribe could minister on all other days ; none but the High Priest 
 on this. No foot but his should press the floor of the sacred tent. Dressed in 
 purest white, repeatedly cleansed with pure water, he entered — one man for the 
 nation, into the holy of holies. 
 
 What did the elaborate ritual of the day mean ? If divine forgiveness depended 
 upon such a day, then why did the world wait for twenty-five hundred years 
 before the Day's appointment 1 If absolutely necessary, why was not the day 
 and its ritual enjoined upon Abraham, and even upon Adam in Paradise 1 What: 
 is the meaning of sacrifice ? Observe — 
 
 1. God's character is not changed by sacrifice. He neither regards sin with less 
 hatred, nor loves the sinner less in consequence. The burnt offerings and sacri- 
 fices of the centuries have not added jot or tittle to His immeasurable love. The 
 sacrifice of Calvary was the natural outcome of the divine nature, rather thin 
 the means of changing that nature. This sacrifice, like all others, expressed His 
 change of attitude. 
 
 2. These mere sacrifices possessed no intrinsic value. In themselves considered, 
 sacrifices are a " vain oblation " (Isa. i. 13 ; comp. Mic. vi. 7 ; Psa. li. 16 ; Heb. x. 
 6). So, though thousands stood by the altar with their offerings, with a multi- 
 tude of sacrifices, " It is not possible that the blood of bulls and of goats should 
 take away sins." 
 
 Bearing these facts in mind, that the divine nature is unchanged by them, 
 also that mere sacrifices are unpleasing to Him and powerless to take away sin ; 
 what is their nature and history, and why commanded ? 
 
 Of the 4,000 years ending with the Sacrifice of Calvary, 2,500 had passed ere 
 sacrifices were instituted. God says by Jeremiah, "I spake not unto your 
 fathers concerning burnt offerings and sacrifices" (Jer. vii. 22). They were 
 instituted after the sinful worship of the golden calf at Sinai. 
 
 But the fact is evident that they were instituted because there was a necessity : 
 yet since, as we have seen, it was not a necessity on God's part, it must have been 
 for man's sake. 
 
 In the sacrifices of the Day of Atonement God proclaims eternal truths. 
 
 I. The divine testimony against sin. 
 
 These were the chosen people whose God alone was holy. Yet behold the 
 people all in abasement : it is the cry, " We have sinned !" 
 
 1. Not one of all the people could offer a sacrifice : not one was sinless : the- 
 high priest alone was allowed to act for them. 
 
 2. One sp>ol alone was sacred, curtained with richest fabrics : and this one spot 
 thus curtained was the divine rebuke against sin. 
 
 II. The basis of atonement. 
 
 Our sinfulness cannot change God's nature, although it changes His attitude 
 towards us. 
 
 1. The whole sacrificial order of the Day of Atonement was given for the 
 cleansing from sin. Just as Christ afterwards came to " save His people from 
 their sins." 
 
208 HOMILETIC COMMENTARY ON [chap. xvi. 34. 
 
 2. Every sacrifice was one of blood, from Abel's downward. Why 1 " The life of 
 the flesh is in the blood, and I have given it you upon the altar to make an atone- 
 ment for your soul." 
 
 3. This affirms that the God of love must respect His holy law even at the ex- 
 pense of death. These sacrifices were the elementary lessons declaring that by- 
 and-by the law would be made honourable by the costliest of all sacrifices. 
 
 III. The necessity for a perfect high priest. 
 
 In silence, on that great silent Day, stood priests and people while the high 
 priest entered the holy place and fulfilled his task. 
 
 1. His univorthiness for such deeds was impressed upon him every moment. He 
 must offer sacrifices " for himself" : then five times he washed his whole body, 
 and ten times his hands and feet. He must lay aside his own garments and wear 
 the whitest linen. 
 
 No imperfect man could become a perfect priest, any more than an imperfect 
 sacrifice could give a perfect conscience. Salvation depends on a more perfect 
 High Priest than Aaron. 
 
 2. Our Great High Priest needed no such cleansing. " He offered himself with- 
 out spot to God." 
 
 Verily the Day of Atonement was the culminating day of Jewish history. Its 
 sunrise was upon Sinai, its sunset upon Calvary. In the morning the people 
 said to Moses, " Let not God speak to us lest we die !" but in the evening the 
 surging crowd heard the sacred lips proclaim to a world longing for salvation, 
 " It is finished !" — Eev. David 0. Mean. 
 
 Topic : Full Atonement. 
 
 " This shall be an everlasting statute unto you, to make an atonement for the children 
 of Israel for all their sins once a year (Levi. xvi. 34). 
 
 The day of atonement was pre-eminenently intended to typify that great day 
 of vengeance of our God, which was also the great day of acceptance of our souls, 
 when Jesus Christ " died, the just for the unjust, to bring us to God." That day 
 of atonement happened only once a year, to teach us that only once should Jesus 
 Christ die ; and at a set and appointed time ; not left to choice of Moses, or con- 
 venience of Aaron, but on a peculiar set day (v. 29), to show that God's great 
 day of atonement was appointed and predestinated by Himself. Christ's expia- 
 tion occurred but once, and then not by any chance; God had settled it from 
 before the foundation of the world ; and at that hour when God had predes- 
 tinated, on the very day that God had decreed Christ should die, was He led 
 like a lamb to the slaughter, and as a sheep before her shearers He was dumb. 
 
 I. The person who was to make the atonement. Aaron the high priest 
 did it. " Thus shall Aaron come into the holy place ; with a young bullock 
 for a sin offering and a lamb for a burnt offering," Inferior priests slaugh- 
 tered 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 un- 
 usual 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 
 
* chap. xvi. 34.] THE BOOK OF LEVITICUS. 209 
 
 prayer and praise unto God, but none save the high priest must offer atonement, 
 go within the veil, slaughter the goat, and sprinkle the blood. 
 
 2. The high priest on this day was a humbled priest. " He shall put on the 
 holy linen coat, and he shall have the linen breeches upon his flesh, and shall be 
 girded with a linen girdle, and with the linen mitre shall he be attired ; these 
 are holy garments " (v. 4). On other days he wore the golden garments ; the 
 mitre with a plate of pure gold around his brow, tied with brillian* blue ; the 
 splendid breastplate, studded with gems, adorned with pure gold and set with 
 precious stones ; the glorious ephod, the tinkling bells, and all the other orna- 
 ments wherewith he came before the people as the accepted high priest. But 
 on this day he had none of them. On that day he humbled himself just as the 
 people humbled themselves. /Jesus Christ, 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 ; on His head was no sceptre, save the reed which they thrust in 
 cruel contempt upon Him. But oh ! adore Him, for it was the simple clean linen 
 of His own humanity, in which He made atonement for your sins. 
 
 3. A spotless high priest ; and because there were none such to be found, 
 Aaron had to sanctify himself and make atonement for his own sin before he 
 could go in to make an atonement for the sins of the people (v. 3). Yea, more, 
 before he went within the veil with the blood of the goat which was the atone- 
 ment for the people, he had to go within the veil to make atonement there for 
 himself (vv. 11-13). Aaron must not go within the veil until his sins had been 
 typically expiated, nor even then without the burning smoking incense before 
 his face, lest God should look on him and he should die, being an impure mor- 
 tal. Moreover, it is said, that he had to wash himself many times that day 
 (vv. 4, 24). So you see it was strictly provided for that Aaron on that day 
 should be a spotless priest ; not so as to nature, but, ceremonially, care was taken 
 that he should be clean. But we have a spotless High Priest, who needed no 
 washing, needed no atonement for Himself; needed no incense to wave before the 
 mercy seat to hide the angry face of justice ; needed nothing to hide and shelter 
 Him ; He was all pure and clean. Adore and love Him, the spotless High Priest, 
 who, on the day of atonement, took away guilt. 
 
 4. The atonement was made by a solitary high j)riest — alone and unassisted. 
 " And there shall be no man in the tabernacle of the congregation when he 
 yoeth in to make an atonement in the holy place " (v. 17). Matthew Henry 
 observes, that no disciple died with Christ : when He was put to death His dis- 
 ciples forsook Him and fled ; they crucified none of His followers with Him, lest 
 any should suppose that the disciple shared the honour of atonement. Thieves 
 were crucified with Him because none would suspect that they could assist Him: 
 but if a disciple had died, it might have been imagined that he had shared the 
 atonement. God kept that holy circle of Calvary select to Christ. glorious 
 High Priest, Thou hast done it all alone. " I have trodden the wine-press alone, 
 and of the people there was none with me." Then give all the glory unto His 
 holy name, for alone and unassisted He made atonement for your guilt. 
 
 5. Again, it was a laborious high priest who did the work on that day. There 
 were fifteen beasts which he slaughtered at different times, besides the other 
 offices, which were all left to him. He who 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. There 
 was the bloody sweat in Gethsemane, the watching all night, then came the 
 shame, the spitting, the cruel flagellations in Pilate's hall ; then there was the 
 
 p 
 
210 HOMILETIC COMMENTARY ON [chap. xvi. 34. 
 
 via dolorosa through Jerusalem's sad streets ; then came the hanging on the 
 cross, with the weight of His people's sins on His shoulders. Ay, it was a divine 
 labour that our great High Priest did on that day — a labour mightier than the 
 making of the world : it was the new making of a world, the taking of its sins 
 upon His almighty shoulders and casting them into the depths of the sea. 
 Jesus, though He had toiled before, yet never worked as He did on that wondrous 
 day of atonement. 
 
 II. The means whereby this atonement was made. 
 
 " And he shall take of the congregation of the children of Israel two kids of 
 the goats for a sin offering, and one ram for a burnt offering " (v. 5 ; see also 
 vv. 7-10). The first is the type of the means whereby the atonement was 
 made. 
 
 1. It answered all the pre-requisites of every other thing 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. 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 (v. 5). 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 with the intention that He should be their sacrifice, but unwittingly 
 they fulfilled this when they cried " Crucify Him !" 
 
 2. Though this goat, like the scapegoat, was brought by the people, God's 
 decision was in it still. Mark, it is said, " Aaron shall cast lots upon the two 
 goats ; one lot for the Lord, and the other lot for the scapegoat." 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. Christ's death was fore-ordained, 
 and there was not only man's hand in it, but God's. " The lot is cast into the 
 lap, but the whole disposing thereof is of the Lord." So it is true that man 
 put Christ to death, but it was of the Lord's disposal that Jesus Christ was 
 slaughtered, "the just for the unjust, to bring us to God." 
 
 3. Behold the goat marked out to make the atonement, and see it die. The 
 priest stabs it. Mark it in its agonies ; behold it struggling ; observe the blood. 
 Ye have here your Saviour. See His Father's vengeful sword sheathed in His 
 heart ; behold His death agonies. Mark the blood from His open side. As the 
 blood of the goat made the atonement typically, so thy dying Saviour made the 
 great atonement for thy sins. 
 
 4. That blood was taken within the veil, and there sprinkled. So with Jesus's 
 blood, " Sprinkled now with blood the throne." The Saviour's blood has made 
 atonement within the veil ; He has taken it there himself. By this one offering 
 atonement was made for ever. 
 
 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. " He shall sprinkle it upon the mercy 
 seat : and he shall make an atonement for the holy place," etc. (v. 15). Where 
 God dwelt should be holy, but where man comes there must be some degree of 
 unholiness. This blood of the goat made the unholy place holy. So of this 
 sanctuary, our praises and our prayers, there is blood on them all ; our holy 
 Sabbath services have been sprinkled with the blood of the great Jesus, and as 
 such they will be accepted through Him. Is it not sweet to reflect that our holy 
 things are now really holy ; that though sin is mixed with them all, and wo 
 think them defiled, yet the blood has washed out every stain : and our Sanctuary 
 service is as holy in God's sight as the service of the cherubim, and is accept- 
 able as the psalms of the glorified ; we have washed our worship in the blood of 
 the Lamb, and it is accepted through Him. 
 
chap. xvi. 34.] THE BOOK OF LEVITICUS. 211 
 
 2. The second great fact was that their sins were taken away. This was set 
 forth by the scapegoat. The first goat was a type of the atonement ; the 
 second is the type of the effect of the atonement. The second goat went away, 
 afcer the first was slaughtered, carrying the sins of the people on its head, and 
 so it sets forth, as a scapegoat, how our sins are carried away into the depths of 
 the wilderness. But mark, this goat did not sacrificially make the atone- 
 ment : it is the fruit of the atonement ; but the sacrifice is the means of making 
 it. So by the death of Christ there was full, free, perfect remission for all those 
 whose sins are laid upon His head. For on this day all sins were laid on the 
 scapegoat's head — sins of presumption, ignorance, uncleanness, sins little and 
 sins great, sins against the law, morality, ceremonies, sins of all kinds were 
 taken away on that great day of atonement. 
 
 3. An interesting fact is here worth mentioning. Tarn to chap. xxv. 9, and 
 you will read : " Then shalt thou cause the trumpet of the jubilee to sound on 
 the tenth day of the seventh month, in the day of atonement shall ye make the 
 trumpet sound throughout all your land." So one of the effects of the atone- 
 ment was set forth to us, the scapegoat is gone and the sins are gone ; and no 
 sooner are they gone than the silver trumpet sounds. 
 
 The year of jubilee is come, 
 Return, ye ransomed sinners, home. 
 
 On that day sinners go free ; on that day our poor mortgaged lands are liberated, 
 and our poor estates which have been forfeited by our spiritual bankruptcy are 
 all returned to us. So when Jesus dies, slaves win their liberty, and lost ones 
 leceive spiritual life again; when He dies, heaven, the long lost inheritance, is 
 ours. Blessed day ! Atonement and jubilee ought to go together. Have you 
 ever had a jubilee in your hearts 1 If you have not, it is because you have not 
 had a day of atonement. 
 
 4. One more effect of this great day of atonement : 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." 
 
 IV. What is OUR PROPER BEHAVIOUR WHEN WE CONSIDER THE DAT OP ATONEMENT. 
 
 1. " 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 " (v. 29). That is one 
 thing that we ought to do when we remember the atonement. Sure, sinner, there 
 is nothing that should move thee to repentance like the thought of that great 
 sacrifice of Christ which is necessaiy to wash away thy guilt. " Law and terrors 
 do but harden," but methinks, the thought that Jesus died is enough to make 
 us melt. It is well, when we hear the name of Calvary, always to shed a tear, 
 for there is nothing that ought to make a sinner weep like the mention of the 
 death of Jesus. On that day " ye shall afflict your souls." And even you, 
 Christians, when you think that your Saviour died, should afflict your souls : ye 
 should say, 
 
 Alas ! and did my Saviour bleed ? 
 
 And did my Sov'reign die ? 
 Would He devote that sacred head 
 
 For such a worm as I ? 
 
 Drops of grief ought to flow, to show our grief for what we did to pierce the 
 Saviour. " Afflict your souls," weep for Him that died ; weep for Him who was 
 murdered by your sins. 
 
 2. Then, we are to " do no work at all " (v. 29). When we consider the atone- 
 ment, we should rest, and " do no work at all." Rest from your works as God 
 did from His on the great Sabbath of the world ; rest from your own righteous- 
 
212 H0M1LETIC COMMENTARY ON [chap. xvi. 1-5. 
 
 ness ; rest from your toilsome duties ; rest in Him. " We that believe do enter 
 into rest." No longer seek to save thyself; it is done, it is done for aye ! 
 
 3. When the priest had made the atonement, after he had washed himself, he 
 came out again in his glorio%is 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." Let 
 us go into our houses with joy. The atonement is finished; the High Priest 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. 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 ; the atonement is ac- 
 cepted, and we are accepted too ; the scapegoat is gone, our sins are gone with 
 it. He hath given unto us a day of atonement, and a day of acceptance, and a 
 year of jubilee. — C. H. Spurgeon, a.d. 1856 : Abbreviated. 
 
 Topic: The Day of Atonement (Vv. 1-5). 
 
 The Mosaic ritual here reaches a climacteric point. On this annual day of national 
 expiation every kind of sin was confessed and atoned for, which might have escaped 
 notice before. Propitiation being offered for the whole nation, all the people 
 received forgiveness. The day gave all other days a deeper meaning, its rites 
 interpreted and intensified all other ceremonies. Notice — 
 
 I. The time ; when the day of atonement was instituted. " After the death of 
 the two sons of Aaron." (a) It was just after a great catastrophe. The fire of the 
 Lord had flashed out, revealing the divine indignation against the reckless priests. 
 Thus the Lord showed, that, though the workers may sin and die, the work 
 must go on ; that in the midst of deserved wrath He remembers mercy. (6) It 
 was just at a great crisis. The Jewish theocracy was being consolidated, and 
 those rites and ceremonies completed that would distinguish the Jews for ever 
 from all other nations. The basis was being laid, broad and deep, for the 
 operations of God to bless the world. All the light of nature and revelation, of 
 the patriarchial dispensation and the human conscience, was centred in the day 
 of atonement, (c) It ivas just before a great career. Israel had before them a great 
 mission, they had been miraculously delivered from Egyptian bondage, were to 
 pass the wilderness and enter the promised land. They were to be the custodians 
 of the Word of God, und the representatives of real religion. Through them 
 all the nations of the earth were to be blessed ; with them Jehovah would dwell ; 
 by them, make Himself known to the world ; and eventually through their 
 posterity He would come, and in very deed would dwell with man on the earth. 
 
 II. The person by whom the atonement was to be made. "The Lord said unto 
 Moses, speak unto Aaron thy brother," etc. Any of the priests could offer tbe 
 daily sacrifices ; but, the annual one could be offered by the high priest alone. 
 For so great and distinguished an office (a) a human agent was selected. A man 
 — feeble, sinful, sorrowful, and dying — Moses' brother, and a brother of the whole 
 race. What dignity God puts on man ! How He selects feeble agents to 
 accomplish mighty results, and makes men co-workers with Himself in the most 
 solemn and sublime engagements, (b) A human agent was directed. Moses — to 
 convey directions about the duties Aaron should perform in connection with his 
 high office. The Lord never calls men to work for Him without giving them, at the 
 same time, ability to do it, and directions how to do it. Aaron but faintly fore- 
 shadowed our great High Priest ; for Christ was God, as well as man, and needed 
 not to be instructed. Be knew the Father's will completely, and did it perfectly; 
 and knew also what was in man, and needed for man. 
 
chap. xvi. 5-14.] THE BOOK OF LEVITICUS. 213 
 
 III. The spirit in which the person was to officiate. Aaron was not to come at 
 all times unto the holy place ; so, he was to possess (a) a reticent spirit. His 
 sons, who were slain before the Lord, had not restrained themselves, but rushed 
 unbidden into the holy place ; Aaron was to take warning by their fate, hold him- 
 self under restraint, not be too free and familiar with sacred things, even though 
 he might be tempted to go into the holy of holies more than once a year. (6) A 
 devout spirit. The most holy place was calculated to inspire the priests with 
 reverent feelings. That it was to be entered but once a year would impress 
 the mind of Aaron with religious awe, as well as the fact that, on entering, he 
 had to attire himself in special vestments and offer specified sacrifices. The 
 holy of holies was the audience chamber of the theocratic King, the seat and 
 throne of the divine kingdom among men. The peculiar privilege of meeting 
 God face to face once a year demanded the deepest solemnity and profoundest 
 reverence, (c) A sanctified spirit. Not only was Aaron to feel becomingly reverent, 
 when he offered the atonement, but he was also to possess a suitable disposition 
 in other respects. He was commanded to lay aside his splendid pontifical robes, 
 and attire himself in the simple sacerdotal garments of an ordinary Levite. He 
 did not appear now as the representative of the people simply, but as a sinful 
 man seeking pardon for himself and the whole nation. The clean white linen 
 in which he officiated would symbolise purity ; and the complete washing before 
 putting it on would represent sanctity of character. 
 
 When Christ came to our world to atone for men, He laid aside His glory and 
 took upon Him the clean white garment of the virgin's nature ; He came in a 
 spirit that pleased God, that met all the requirements of the divine law, thereby 
 securing a perfect and everlasting righteousness, which is unto all and upon all 
 who believe. 
 
 IV. The results the ofjiciator ivas to expect. The Lord, always present 
 in the cloud upon the mercy seat, had promised the people that on the day of 
 atonement He would "appear" unto them, (a) There would he the special mani- 
 festation of the divine presence. Not in the cloud of incense ascending from the 
 swinging censer in Aaron's hand, but in the supernatural cloud that did not 
 waste away — did not change like other clouds ; that was lighted up, not with 
 rays of the natural sun, but with beams of divine brightness. The divine ap- 
 pearance was supernatural, (b) There would be the mysterious manifestation of the 
 divine presence. The Lord would appear, but it would be in the cloud, His glory 
 would be veiled ; for no man could literally see His face and live. The Deity 
 was to be seen " through a glass darkly." He was to be apprehended, but not 
 comprehended, (c) There tvotdd be the gracious manifestation of the divine presence. 
 It was upon " the mercy seat " that the Lord promised to appear. Had the Deity 
 erected a judgment seat, instead, among the people, they would all, not only have 
 been condemned, but speedily consumed. But the day of atonement would work 
 propitiation, and win both pardon and peace. 
 
 If the gospel is in any part of the book of Leviticus, we have it here ; and, 
 read in the light of the ninth chapter of Hebrews we see the great atonement of 
 the Redeemer foreshadowed in the ceremonies connected with this national 
 day of expiation. Through Christ's atonement the veil has been rent in twain ; 
 we may now draw near to God, and know Him as our Father ; for Christ was " the 
 brightness of His glory, and the express image of His person." Through Him we 
 have now received the atonement. — F. W. B. 
 
 Topic : Aaron's Sin Offering for Himself (Vv. 5-14). 
 
 The holiness communicated and imputed to the high priest at his consecration, 
 did not free him from liability to commit sin and incur guilt. Hence, previous 
 
214 , H0MILET1C COMMENTARY ON [chap. VL 5-14 
 
 to presenting an atonement for the sins of the whole nation Aaron was com- 
 manded to present a sin offering for himself and his house. He needed clean 
 hands and a pure heart when entering into the most holy place. According to 
 the word of the Lord so Aaron did. Observe — 
 
 I. It tvas an obedient act. The bullock was to be taken and slain by the 
 high priest's own hands, indicating ready and unquestioning acquiescence with 
 the divine will. Such obedience is still indispensible to acceptable worship and 
 sacrifice. 
 
 II. It was a fragrant act. A censer full of burning coals, of the fire from 
 off the altar of the Lord, was taken within the veil, and sweet incense, beaten 
 small, put upon the fire, that its fragrance might fill the holy place. 
 
 III. It was a reverent act. The cloud of the incense was to cover the mercy- 
 seat, that the offerer die not. He was not to gaze with unclouded eyes upon the 
 place where God made Himself specially known. He was to be reminded of the 
 infinite and unapproachable majesty, as well of the infinite meekness and mercy 
 of Jehovah ; and, that though privileged to draw near the mercy seat, he must 
 worship with profound reverence. 
 
 IV. It was A soppuant act. The blood of the bullock was to be sprinkled 
 upon the mercy seat, eastward, and before it, with his finger seven times. The 
 incense would not only denote cheerful but also expectant worship, for it suggests 
 the sweet and ascending nature of prayer. The blood sprinkled on and before 
 the mercy seat would seem to cry for mercy ; and indicate, not only prayer, 
 but propitiation. — F. W. B. 
 
 Topic : Aaron's Sacrifice Compared and Contrasted with Christ's. 
 
 I. Analogy. 
 
 (1) Both were divinely appointed. Aaron was chosen and anointed to be the 
 high priest of Israel. Christ was set apart, and ordained as the High Priest of 
 man, and " anointed with the oil of gladness above his fellows." 
 
 (2) Both atoned "alone" on the great day of atonement. No one was allowed 
 to enter the most holy place with Aaron ; and Christ " trod the winepress 
 alone "; neither man, nor angels shared with Him the suffering and oblation of 
 the cross. 
 
 (3) Both were divinely accepted. Assurances were given that the great obla- 
 tion would be accepted ; and, when offered, indications were vouchsafed that 
 Jehovah was well pleased. Aaron's return from the solemn seclusion of the 
 most holy place was proof he had pleased Jehovah ; for unacceptable sacrifice 
 would have been visited with death to the offerer. So, when Christ came 
 from the darkness of the grave after His atonement it showed He was accepted,, 
 and Jehovah satisfied. 
 
 (4). The blessings of both were discriminate^ dispensed. The atoning blood 
 only bedewed those who felt and confessed their guilt. So, while the atone- 
 ment of Christ is sufficient for all, it is only efficient and applied where hearts 
 are truly broken and contrite. 
 
 II. Disparity. 
 
 (1). Aaron had to make the atonement once a year ; showing how imperfect and 
 temporary the efficacy of his offering was ; but Christ offered His atonement once 
 for ever, never to be repealed or repeated. 
 
 (2). Aaron atoned for himself, needed to obtain pardon before he could atone 
 for the people ; but Christ ivas " holy, harmless, undefiled, and separate from sin- 
 ners," and needed not to atone for Himself; He " did no sin, neither was any deceit 
 found in his mouth." 
 
 (3). Aaron ofered a sacrifice that was provided for him ; but Christ offered Him- 
 
chap. xvi. 29-34.] THE BOOK OF LEVITICUS. 215 
 
 self ; was both priest and victim; and it was the infinite dignity of His nature 
 that gave infinite value to His sacrifice. 
 
 (4). Aaron offered a material sacrifice, but Christ '• poured out his soul unto 
 death." He gave His blood, i.e., His life and love to reconcile the world unto 
 God. 
 
 (5). Aaron offered for himself and the sins of israel only. Christ did not 
 offer for Himself but He offered "for the sins of the ivhole world." 
 
 (6). Aaron's offering only atoned for inadvertant sins, for faults and failings of 
 men; for high-handed sins, and wilful transgressions there was no remedy; 
 when those were discovered, they were met with the penalty of death. Hut the 
 sacrifice of Christ atones for all sin, even the most flagrant and heinous (see Heb. 
 x.).— F. W. B. 
 
 Topic: Ratification of the Statute of the Atonement (Vv. 29-34). 
 
 Special significance was given to the day of atonement by directions concern- 
 ing it being reiterated, by freedom from all ceremonial defilement being insisted 
 upon. The priests burnt incense every day on the golden altar without the veil, 
 but the high priest alone was permitted to enter into the holy of holies within the 
 veil once a year. This statute would awaken solemn reflection, and be an abid- 
 ing precaution against undue familiarity with the visible symbolic presence of 
 Jehovah. The day of atonement was to be observed — 
 
 I. Annually. " And it shall be a statute for ever unto you." The tenth day 
 of the seventh month (Tisri) in every year was to be observed down to the time 
 when the great antitype would render the annual repetition of the rite unneces- 
 sary. The day gave a rounded completeness to the oblations of the year \ the 
 ceremony would be perpetually needed, for each succeeding generation would 
 require the blessings of propitiation and forgiveness. 
 
 II. Publicly. The whole nation was commanded to join in celebration with great 
 unanimity. " Whether it be one of your own country, or of a stranger that 
 sojourneth among you." The blood of the sacrifice was to be taken by the high priest 
 within the veil, and sprinkled secretly upon the mercy seat, but he was to re- 
 appear among the people, pronounce publicly his benediction, and show openly 
 that the sacrifice had been completed, the end of the ceremony secured. The 
 service included, because it was intended for, all. 
 
 III. Tranquilly. " It shall be a sabbath of rest to you." No manner of 
 work to be done by any who were in the camp. Thus disengaged from all 
 secular toil, the people could concentrate their thoughts upon the solemn engage- 
 ments of the day, with undistracted minds and undivided hearts. The exercises 
 of the day were not sanguinary struggles with the Almighty for victory over His 
 wrath against sin, but an exhibition of His mercy in opening a way of propitia- 
 tion for all who would embrace opportunity. The tranquillity of the day of atone- 
 ment was symbolic of the rest of soul Israel might enjoy under a consciousness 
 of sin forgiven and restoration to the divine favour ; suggestive of the peace of 
 God which passeth all understanding, and which those enjoy who are made one 
 with Him by sacrifice. 
 
 IV. Contritely. " Ye shall afflict your souls." According to many Jewish 
 writers, the children of Israel submitted to manifold deep humiliations on that 
 day, observed it as a solemn fast. They were not commanded to afflict their 
 bodies or rend their garments, but to present the sacrifice of broken and con- 
 trite hearts, which God will never despise. This would necessitate the suppres- 
 sion of worldliness, the repression of every sinful passion. When the hands of 
 the high priest were placed upon the head of the scapegoat, and the sins of the 
 people confessed, faith and repentance were to be exercised or the ceremony 
 
210 
 
 HOMILETIC COMMENTARY ON [chap, xvl 2, 10—12. 
 
 would be a mere farce, and offensive to Him who expects worshippers to draw 
 near in spirit and in truth. 
 
 Many objections have been alleged against the doctrine of atonement by 
 vicarious sacrifice, against propitiation by " blood." Those difficulties dwindle 
 away as the light of the New Testament is thrown upon them. The Epistle to the 
 Hebrews shows that " blood " represented life, which is symbolic of (a) price- 
 less worth; (b) highest sanctity; (c) choicest gift. Thus the blood of Jesus Christ 
 cleanseth from all sin, because it represents and means that His life and love 
 were poured out for the sake of the world's redemption. 
 
 Against the doctrine of divine mediation reason can bring no valid obj\ 
 for nature, by abundant analogies and illustrations, suggests its probability in 
 the realm of grace. The sacrifice of Christ was (a) universal ; (6) 
 (c) voluntary ; (d) final. Our duty and privilege to accept the blessings typified 
 by the day of atonement. Our only hope for time and eternity is in Christ. 
 The music that will hush all the discords of earth swells from the new song of 
 Moses and the Lamb. — F. W. B. 
 
 OUTLINES ON VERSES OF CHATTER XVI. 
 
 V. 2.— Theme: Undue pawliabity in 
 
 DIVINE THINGS l HB( ki i>. 
 
 ' He shall come not at all times in- 
 holy place within the 9«] beforeth 
 
 The day of atonement, the most solemn 
 day in the Jewish Calender. Everything 
 about it calculated to awaken interest and 
 solemnity. Other offerings had respect to 
 particular persons and sins, this to the whole 
 nation and all sin. Thus was prefigured the 
 great sacrifice of Calvary, which atoned for 
 sins of whole world. Xadab and Abihu 
 had displayed presumption and irrevi a 
 in drawing near to the Lord, and for their 
 Wicked conduct had been slain; now, Aaron 
 is commanded not to go into the holy of 
 holies but once a year, lest he should also die. 
 Notice — 
 
 I. That access into jehovah's PBHBJTCB 
 was restricted. Every day ordinary offer- 
 ings could bo presented, and divine favour 
 secured ; but, lest the people should become 
 unduly familiar, and therefore irreverent, 
 restraint was put upon their communion, 
 they were not allowed to enter the most holy 
 place at all, and the high priest only on the 
 day of atonement. Access into God's special 
 presence could only be — 
 
 1. In a special place. The holy of holies ; 
 within the veil, where was the mercy seat 
 crowned with the shekinah cloud. God is 
 everywhere, His favour may be secured in 
 every place ; but, His full presence and glory 
 are only beheld in heaven, within the veil. 
 
 2. At special times. On the day of atone- 
 ment special revelations were made of divine 
 mercy, special benedictions were bestowed 
 upon the people. God's love was signally 
 displayed when Christ effected the atonement 
 upon the cross ; special blessings come upon 
 man on the days of rest that remind us of the 
 seal of the atonement, of the resurrection of 
 Jesus on the morning of the third day. 
 
 3. By special persons. Only the high priest 
 could enter within the veil, thus teaching 
 Israel how great and worshipful Jehovah 
 was. There was only One in the whole uni- 
 verse who could offer atonement for the sins 
 of the world, and appear in the presence of 
 God for us, the Son of God, the man Christ 
 Jesus. 
 
 4. After special preparation. Aaron had to 
 present offerings for hiuist-lf. and become 
 
 led from all ceremonial uncleanness, the 
 ] reparation very thorough and complete. 
 ■ . our Qreat B oi edod not to 
 
 Bacrifioe for Himself, norto seek purification ; 
 but He was made perfect through sufferings, 
 and passed through the baptism of I 
 semane on the way to Calvary. 
 
 .">. For special purposes. Aaron went into 
 atone and intercede, to fulfil the will and 
 purposes of Jehovah in relation to Israel. 
 I died to remove sin, to open gate of 
 heaven to all believers, for the regeneration 
 and redemption of humanity. 
 
 II. That BUCH USTOOXKM WAS MERCIFUL 
 ANI> BBHKFICIAL. 
 
 (a) Impressed the people with the deep so- 
 lemnity of the ceremony. 
 
 i) Produced profound reverence in iheir 
 hearts for the worship of Jehovah. 
 
 (<•) Awakened expectations of special bless- 
 ings. 
 
 The veil of the Temple has been rent in 
 twain ; we may go with holy boldness to the 
 throne of grace : yet reverence ought to be 
 cultivated, worship is to be associated with 
 godly fear, for our God is a consuming fire. — 
 F. W.B. 
 
 Vv. 10-12.— Theme : Sin removed 
 The two goats, presented at the door of the 
 tabernacle before the Lord, were but one offer- 
 ing, though one was allowed to escape into the 
 wilderness. The goat slain would indicate 
 
chap. xvi. 13, 24. 30.] THE BOOK OF LEVITICUS. 
 
 217 
 
 that atonement could be effected only by the 
 shedding of blood ; the scapegoat would 
 teach that in atonement sin is not only for- 
 given, but completely taken away. The gospel 
 and the law agree here. 
 
 I. That sin to be forgiven must be con- 
 fessed. The people could not atone for their 
 sins, but they must offer the sacrifice of 
 broken and contrite hearts. As Aaron laid 
 his hands on the goat and confessed the sins 
 of the people he would be showing in the most 
 emphatic way that personal faith and repent- 
 ance were needed in order that guilt might be 
 forgiven. So God requires still that those 
 who seekHis pardoning mercy shall feel sorry 
 for their sins and confess them with humble, 
 lowly, and believing hearts. 
 
 II. That sin to he forgiven MUST be re- 
 moved. Xot connived at or covered up, not 
 clung to and repeated when the pardon is se- 
 cured, but taken away for ever ; not only the 
 guilt, but the love and practice of sin gone. 
 Christ atoned for, and removed sin. Redemp- 
 tion is to produce sanctijication and righteous- 
 ness. Holiness is the outcome of propitiation, 
 the end of the law and the gospel. Christ 
 has secured by His atonement pardon for the 
 yuilt of sin and the annihilation of its exist- 
 ence when His kingdom shall be complete, 
 and He " all and in alL"— F. W. B. 
 
 V. 18 — Theme: Intercession. 
 
 The incense may be regarded as symbolic 
 of the merits of the atonement and interces- 
 sion of the high priest. Sweet ascending 
 fragrance from live coals off altar of sacrifice 
 suggests concerning intercession — 
 
 I. Its basis. Sacrifice, mercy-seat : the 
 cloud covered the place where God met pro- 
 pitiously with man. 
 
 II. Its sanction. God commanded it; had 
 it before Him. Aaron could swing the censer 
 with holy boldness when and where divinely 
 directed. 
 
 III. Its efficacy. Saved life of the priest, 
 " that He die not "; showed that the cere- 
 mony had been acceptably observed ; gave 
 Aaron warrant to complete the rite and bless 
 the people. Our great High Priest presents 
 the merits of His own sacrifice within the 
 veil ; the fragrance of His life and death avail 
 for all who come to God by Him. Our prayers 
 and praises may rise mingled with the merits 
 of His intercession, and find acceptance in the 
 holiest of all.— F W. B. 
 
 V. 24. — Theme: Supreme demand for holi- 
 ness. 
 
 Aaron, having offered the appointed sacri- 
 fice, laid aside his linen garments, washed his 
 person in pure water, arrayed himself in his 
 gorgeous vestments, and stood before the 
 people as their earthly representative and 
 head. Every act in the service pointed to the 
 holiness of God, to His disapproval of every 
 form of sin. Sanctification from the stains of 
 guilt, and assumption of the beautiful gar- 
 ments of holiness, essential to acceptable 
 fellowship with the Lord ; for — 
 
 I. Defilement cannot appear in the 
 presence of the lord. Only sin can separate 
 between God and man, hut sin, producing de- 
 filement of the soul, withdraws the sinner far 
 from God, renders him unfit for the divine 
 presence. When our first parents sinned they 
 fled from the presence of the Lord ; the atone- 
 ment heals the breach, effects righteousness 
 within a man, and shows how the perfect 
 righteousness of another may be set over to 
 his account ; and this because — 
 
 II. Provision has been made for the 
 removal of defilement. Aaron's ablutions 
 of his flesh were symbolic of moral cleansing, 
 and suggest to us how guilt may now be re- 
 moved. In the fountain opened for sin and 
 uncleanness we may have every stain removed, 
 by the washing of regeneration and renewing 
 of the Holy Ghost. The old man, with the 
 lusts of the flesh, must be put off, and the new 
 man put on, transforming the worshippers into 
 new creatures in Christ Jesus. — F. W. B. 
 
 V. 30. — TJieme : The atoning sacrifice, 
 Israel was taught both helplessness and 
 need, in that atonement had to be made for 
 the nation by one who stood as mediator in its 
 stead. Atonement was made in Jehovah's 
 own way, the people were to reverently sub- 
 mit to the arrangements, and by repentance 
 and faith avail themselves of the blessings 
 presented. Observe — 
 
 I. The atonement was of a vicarious 
 character. The innocent suffered for the 
 guilty, the priest atoned for the people. 
 
 II. The atonement secured spiritual 
 pcrity. " That ye may be clean from all 
 your sins." 
 
 (a) The moral depravity of man needed it. 
 
 (b~) The holy nature of Jehovah demanded 
 it. 
 
 Once, in the fulness of time, atonement has 
 been made for the sins of the world ; a way 
 has been opened for the removal of guilt here, 
 for admission unto perfect holiness and bless- 
 edness hereafter. — F. IV. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XVI. 
 
 The mercy seat. 
 
 "Propitiation," or mercy seat (the same 
 word as in Heb. ix. 5). If we would have 
 mercy it must be through Christ; out of 
 Christ no mercy is to be had. We read in 
 the old law — 
 
 First : None might come into the holy of 
 holies, where the mercy seat stood, but the 
 high priest ; signifying that we have nothing 
 to do with mercy but through Christ our High 
 Priest. 
 
 Secondly : The high priest might not come 
 
218 
 
 H0MILET1C COMMENTARY ON 
 
 [CHAP. XVII. 4. 
 
 near the mercy seat without blood (Lev. xvi. 
 14), to show that we have no right to mercy 
 but through the expiatory sacrifice of Christ's 
 blood. 
 
 Thirdly : The high priest might not, upon 
 pain of death, come near the mercy seat with- 
 out incense (Lev. xvi. 13), indicating that 
 there could be no mercy from God without the 
 incense of Christ's intercession. 
 
 So that, if we would have mercy, we must 
 get a part in Christ. — Watson. 
 
 The scapegoat. 
 
 There was in the year 1856 exhibited in 
 the Art Union a fine picture of the scapegoat 
 dying in the wilderness : it was represented 
 with a burning sky above it, its feet sticking 
 in the mire, surrounded by hundreds of skele- 
 tons, and there dying a doleful and miserable 
 death. Now, that was just a piece of gratui- 
 tous nonsense, for there is nothing in the 
 Scripture that warrants it in the least degree. 
 The rabbis tell us that this goat was taken 
 by a man into the wilderness and there 
 tumbled down a high rock to die ; but, as an 
 excellent commentor says, if the man did 
 push it down the rock he did more than God 
 ever told him to do. God told him to take a 
 goat and let it go : as to what became of it 
 neither you nor I know anything ; that is pur- 
 posely left. Our Lord Jesus Christ has : 
 away our sins upon His head, just as the 
 scapegoat, and He is gone from us — that is 
 all : the goat was not a type in its dying, or 
 in regard to its subsequent fate. God has 
 only told us that it should be taken by the 
 
 hand of a fit man into the wilderness. The 
 most correct account seems to be that of one 
 Rabbi Jarchi, who says that they generally 
 took the goat twelve miles out of Jerusalem, 
 and at each mile there was a booth provided 
 where the man who took it might refresh 
 himself till ho came to the tenth mile, when 
 there was no more rest for him till he had 
 seen the goat go. When he had come to the 
 last mile he stood and looked at the goat till 
 it was gone, and he could see it no more. 
 Then the people's sins were all gone too. 
 Xow, what a fine type that is if you do not 
 enquire any further! But if you will get 
 meddling where God intended you to be in 
 ignorance, you will get nothing by it. This 
 scapegoat was not designed to show us the 
 victim or the sacrifice, but simply what be- 
 came of the sins. The sins of the people are 
 confessed upon that head ; the goat is going ; 
 the people lose sight of it ; a fit man goes 
 with it ; the sins are going from them, and 
 now the man has arrived at his destination; 
 the man sees the goat in the distance skipping 
 here and there over the mountains, glad of its 
 liberty ; it is not quite gone ; a little farther, 
 and now it is lost to sight. The man returns, 
 and says ho can no longer see it; then the 
 people clap their hands, for their sins are all 
 gone too. Oh 1 soul ; canst thou see thy sins 
 all gone? We may have to take a long jour- 
 ney, and carry our sins with us ; but oh ! how 
 we watch and watch till they are utterly cast 
 into the depths of the wilderness of forgetful- 
 ness, where they shall never more be found 
 against us forever.— C. H. Sturgeon. 
 
 CHAPTER XVII. 
 
 in Satutttn of tin ^loob. 
 
 SUGGESTIVE READINGS. 
 
 V, 4. — And bringeth it not unto the door of the tabernacle. A captious 
 mind will ask, Why is not sacrifice acceptable to God wherever offered? Surely 
 it is in the spirit of the offerer, rather than in the circumstances of the offering, 
 that piety consists. Wherefore, then, this insistance on mere conditions, and 
 importance attached to the place of sacrifice 1 But God meets such contention 
 of thought with absolute interdict ; He is the authority in human life and sacred 
 regulations; and "who art thou that repliest against God]" Even when "your 
 ways are not my ways" (Isa. lv. 8), the Lord must be obeyed, and His terms of 
 dealing with sinful creatures be observed as absolute. Yet more. There was 
 wisdom in those requirements ; for the Israelites had been so trained to super- 
 stitious and heathenish ideas in Egypt as to need this fencing about in order to 
 restrain them from lapsing, all but unconsciously, into the snares of familiar 
 
chap, xvit 1—10.] THE BOOK OF LEVITICUS. 219 
 
 idolatrous practices. Our God is gracious iu all His ways ; His commandments 
 are not grievous ; but, knowing our tendencies to err, He arrests us at the first 
 symptoms of erring, and shows us the path of safety, the plan of acceptance. 
 
 V. 5. — The sacrifices which they offer in the open field. [See Addenda to 
 chap., Sacrifices unto devils.] They had learned this from the Egyptians, who 
 peopled the scenes of nature with deities (v. 7), and Israel continually fell into 
 this old habit, and sacrificed in groves and on high places ; it was the snare of 
 their whole after history. We may be redeemed from our spiritual bondage, 
 and become pilgrims to Canaan, yet all the journey through the power of old 
 habits pursues us, and would reassert itself upon us. Therefore the urgency with 
 which God's Word prohibits any and every concession to " the former lusts in 
 our ignorance." We must shun lurking perils. 
 
 V. 8. — Whatsoever men there be. It was an inflexible regulation, binding upon 
 "the house of Israel," and also upon "strangers that sojourn among you." For 
 evil may be introduced by the society we entertain, the guests who visit us. 
 And hospitality was to be restricted by divine laws. How ensnaring often be- 
 comes the courtesy which we think due to " strangers " ! There is a tendency 
 to relax from steadfast principles of righteousness and lofty habits of piety at 
 such times as guests are staying in our homes. This is to lower God's standard 
 in accommodation to men. It must not be ; strangers in godly homes must con- 
 form to the godly laws which are there supreme ; the children of God must never 
 yield to unhallowed customs of their guests ; hospitality must be no excuse for 
 impiety. 
 
 V. 10. — I will set my face against that soul that eateth blood. God claimed 
 the blood as being " the life " of the creature. He has ownership in all Ilia 
 creatures, and we should acknowledge Him therein. But this law has emphasized 
 the value of blood as the symbol also of atonement (v. 11). And He would have 
 every act, even of eating and drinking, testify of the atonement required by 
 sinners. The table could not be spread for "strangers" (v. 12), nor could any 
 one, Israelite or stranger, seek recreation and pleasure in "hunting" even, but 
 the significance and sacredness of " the blood" must be recognised. We have 
 reason, indeed, to regard as most suggestive and precious the blood of atonement. 
 It leads our thoughts to Him whose death has gathered into itself all virtue for 
 redemption. How dreadful the consequences of counting that "blood of the 
 covenant an unholy thing!" (Heb. x. 2D). 
 
 SECTIONAL HOMILIES. 
 
 Topic: The Solemnity of Sacrifice Publicly Recognised (Vy. 1-10). 
 
 Jehovah's concern for solemnity and purity in apparently trifling things re- 
 vealed His intense hatred for sin, His supreme love for holiness. The demand 
 for purity extended to private individual acts no less than to public natioual 
 observances. The blood of all beasts slain for food or sacrifice was to be pre- 
 sented at the door of the tabernacle, to check the people from wanton destruction 
 of animal life ; to remind them that all life is from the Lord ; its destruction 
 under His cognizance. This injunction would — 
 
 I. Prevent idolatry. The idolatrous practices of the Egyptians, among 
 whom Israel had lived, would have implauted a tendency in the people to relapse 
 into heathenish superstitions during their encampment in the wilderness. The 
 Egyptians sacrificed to the goats, or field devils — supposed to inhabit the wilderness 
 — to avert their wrath, and secure their favour. To ensure that no idolatrous 
 
220 • HOM1LET1C COMMENTARY ON [chai\ xvii. 
 
 sacrifice should be offered in the camp the blood of every slain animal was to be 
 presented before the Lord, as an acknowledgement that Jehovah was the sovereign 
 King in Israel. God is the proprietor of all life, to Him all ought to be solemnly 
 dedicated. 
 
 II. Stimulate obedience. Probably the Hebrews could not see the reason 
 for so rigid a command, it was for them to render unquestioning obedience be- 
 lieving in the wisdom of their great Lawgiver, in the righteousness of His precepts. 
 When enactments seemed meaningless, and ceremonies superfluous, the human 
 was always and in every case to be subordinated to the divine will. Thus the 
 discipline of the Jewish economy educated loyal and implicit surrender of all 
 the faculties of heart and mind. Under the gospel dispensation we are saved 
 by faith, which is the gift of God ; yet, " faith without works is dead." Faith 
 and love must prove their existence and genuineness by obedience to the commands 
 of Christ. 
 
 III. Perpetuate allegiance. These arrangements were to continue in force 
 through succeeding generations. In coming constantly to the door of the taber- 
 nacle, and making its services the constant theme of attention, the Israelites 
 would be carrying out the first great injunction of the decalogue, "Thou shalt 
 have none other gods but me." Identifying the tabernacle with the domestic 
 acts of life, with acts performed to provide material food, would tend to keep 
 in vivid remembrance the fact that everything was to be done to the glory of 
 God. It is still so; every meal should become a sacrament, all we do should 
 be done devoutly and heartily as unto the Lord. 
 
 IV. Awaken gratitude. Coming so frequently to the door of the tabernacle 
 with the blood of animals slain for food or sacrifice would remind the Hebrews 
 how constantly they were indebted to Jehovah for all the temporal and spiritual 
 blessings they enjoyed. They would thus trace their mercies to the Source from 
 which all good and perfect gifts flow to man. 
 
 V. Promote holiness. Such constant reference to the tabernacle would keep 
 the Lord perpetually before the people, and act as a solemn restraint upon their 
 conduct. In common as well as sacred meals, in the tent as well as in the 
 tabernacle, " Holiness to the Lord " was to be inscribed above all. As the 
 Israelites presented the blood at the door of the tabernacle they would be 
 reminded of the sacredness of life ; have suggested to their minds the necessity 
 of complete self-surrender to Jehovah. The New Testament has no diviner 
 injunction than this, " Be ye holy, for I am holy." 
 
 VI. Bkgbt reverence. As the people drew nigh to the door of the tabernacle 
 they would be reminded of the august authority of God in demanding such 
 obedience and annexing such penalties to disobedience. The justice and 
 jealousy of God would fill every devout worshipper with profound religious awe. 
 In all Christian worship godly fear should have its place, " for our God is a con- 
 suming fire." 
 
 VII. Indicate reconciliation. The fact that the people were permitted 
 thus frequently to approach the tabernacle proved that Jehovah was propitious, 
 and delighted in mercy. He had come to dwell with men because He delighted 
 in their company and fellowship. If those who drew near to God only fulfilled 
 the conditions He saw fit to lay down, there was no need for slavish fear or 
 apprehensions of disapproval. That God expects us to live in His favour and 
 fear denotes the fact that He is reconciled to us, and that the only thing that 
 hinders our bliss here and hereafter is unwillingness to be reconciled to Him. — 
 F. W. B. 
 
 Topic: The Place of Sacrifice (Vv. S, 9). 
 
 1. God has a right to say where and how He will be worshipped, and He has 
 ■exercised the right. He has told us the way in which He will be approached. 
 
chap. xvii. 10— 12.] THE BOOK OF LEVITICUS. 221 
 
 2. The way to life may be narrow, but there is no one, with the Word of Truth 
 in his hand, who may not discover it and follow it. 
 
 3. Of old God gave minute and ample instruction to His people ; they were to 
 approach Him by sacrifice, and that sacrifice was to be offered on the altar of 
 burnt offering : " there shalt thou offer " (Deut. xii. 13, 14). It mattered not in 
 what the offering consisted, expiatory or eucharistic, the requirements as to the 
 place of presentation was the same — the place which the Lord had chosen and 
 made His habitation. 
 
 " Even those animals which were slain for food in the wilderness were brought 
 to the door of the tabernacle, and there killed, and their blood sprinkled on the 
 altar. If an Israelite did not bring the animal which he intended for food to the 
 door of the tabernacle, but killed it elsewhere, God declared that blood should be 
 imputed to him" (fionar on Leviticus, chap xvii.). 
 
 A. What admonitory purpose was thereby served. 
 
 1. The people ware indelliblg impressed with their need of atonement. Every 
 time an intelligent Israelite took away life he must have felt his own life was 
 forfeited to God, and that by the blood of sacrifice only could it be redeemed. 
 The very preparation of his food impressed him with the truth that life is the 
 gift of God. But if this is Old Testament truth, it is Xew Testament truth also 
 (see Jno. vi. 51 ; iii. 3G). 
 
 ii. Idolatry was the root sin of the ancient nations ; and the head of every family, 
 as priest in his own house, might sacrifice to whatever god he pleased. To cor- 
 rect this in Israel was one of the admonitory purposes of this enactment that all 
 sacrifices should be offered at the house of God. 
 
 B. WHAT SACRED AND EVANGELICAL DOCTRINE UNDERLAYS THIS REGULATION. 
 
 i. The tabernacle was a type of the Lord Jesus; and just as the Israelite could 
 only worship God by sacrifice at His own dwelling, so we can only present our 
 offerings to Him through Christ. u By Him, therefore, let us offer the sacrifice 
 of praise coutinually," etc. (Heb. xiii. 15; Col. iii. 17). 
 
 ii. The altar of brass was the place of sacrifice (v. 6), on which burned the 
 inextinguishable fire, symbol of divine holiness and endless propitiation. It stood 
 between the door of the tabernacle and the Skekiuah within the veil. An inter- 
 posing sacrificial altar, the Cross of Jesus stands between the human offerer and 
 the Holy God. Had not Christ, our Atonement, put Himself between us and 
 what we deserved wrath had fallen upon us. 
 
 C. What practical obligation this restricted scene of sacrifice en- 
 joins ON US N<>\V. 
 
 i. The altar was the one way of approach ; even so, Christ is the one way to 
 the Father (Jno. xiv. G). 
 
 ii. Excellencies in the offerer or the offering could not neutralize the necessity for 
 coming in this only way to God. The Jew's sacrifice might be, in itself, all that 
 was required, but offered elsewhere than at the door of the tabernacle of the 
 congregation it was refused. Though we be generous in disposition, upright in 
 walk, reverent in manner, not for these, but for Christ's sake, can we be accepted. 
 
 iii. But contact with that altar imparted sanctity. Whatsoever toucheth the altar 
 shall be holy (Exod. xxix. 37). The first touch of Christ by faith delivers from guilt. 
 
 iv. At the cross God is to be found and enjoyed. Only at the cross will He be 
 merciful to our unrighteousness, and only in Christ meet us in grace. [Conip., 
 The Gospel in Leviticus. — J. Fleming, D.D.]. 
 
 Topic : Blood Prohibited as Food (Vv. 10-12). 
 
 This divine enactment forbidding blood as food was much older than the 
 tabernacle ordinances : was given to Noah directly after the flood (Gen. ix. 4). 
 Keiterated now to the Israelites (chap. iii. 17 ; vii. 26) ; and the reason for the 
 
222 I10MILET1C COMMENTARY ON [chap. xvn. 10-12. 
 
 statute is now assigned : " the blood is the life of the flesh, and is given to man 
 to make an atonement for his soul." [See Addenda to chap., Life in the Blood. | 
 
 I. Blood sacredness : solemnly appointed by God for a most gracious purpose. 
 Instances from the Old Testament : 
 
 Abel's offering of " the firstlings of his flock " (Gen. iv. 3-5), securing em- 
 phatic approbation over Cain's fruits of the ground. 
 
 Noah's altar sacrifices after the flood (Gen. viii. 20, 21). 
 
 Job's patriarchial offerings of sacrifices for propitiation and thanksgiving 
 (Job i. o). 
 
 Moses' entire system was atoning and sacrificial by means of blood. " No 
 remission of sins without the shedding of blood." 
 
 The blood was to be used for no other purpose. 
 
 The Xew Testament testimony. 
 
 Prophecy had foretold that Messiah would " redeem Israel" (Psa. cxxx. 8), 
 and "make an end of sins" (Dan. ix. 2i) ; and it should be done by blood: 
 " wounded for our transgressions" (Isa. liii. 5, 10). 
 
 At the Eucharistic Supper Jesus took the cup and said, " This is my blood 
 of the New Testament which is shed for many for the remission of sins " 
 (Matt. xxvi. 28). 
 
 The apostles testify to the same truth : " We have redemption through 
 his blood " (Col. i. 14, 20). 
 
 The cry of the Church on earth and in heaven tells the sacred truth, " Unto 
 him that loved us and washed us from our sins iu his own blood " (Rev. i. 5, v. 9). 
 
 God has "given to us th< blood for tht atonement of flu souL" 
 
 II. Bl<>oi> APPROPRIATION : emphaticc for this one sacred 
 purpose. 
 
 It is refused for food, and its mal-appropriation protected by penalties of a 
 very appalling nature. 
 
 1. It would lower the dignity an<l defile the sanctitu of blood if allowed for 
 common uses. All serious regard fur the " atonement " virtue which lay in the 
 blood would have left their minds had it not been thus exclusively reserved. 
 There is no less danger of irreverent minds " counting the blood of the 
 covenant an unholy thing and doing despite to the Spirit of grace " (Heb. x. 29). 
 Iu this prohibition of a familiar use of solemn things God sought to fence His 
 people from a sin easily besetting them. God would have us touch sanctities 
 with awe. 
 
 2. It would perpetuaJU in their thoughts their need of tt atonement" to have 
 blood thus interdicted for all other purposes. " Atonement " would confront 
 them as their daily necessity, even at their meals. And it should be " ever 
 before us" that we are sinners needing the atonement of Christ ; it is gracious 
 for God to make us daily see and realise our case and the urgency of our need 
 of that " precious blood of Christ." 
 
 3. It would lead on their hopes to the effectual and final sacrifice which Messiah 
 would present. The very weariness of this continual presentation of blood in 
 sacrifice would deepen the longing for Messiah's sacrifice ; which should end all 
 provisional offerings. A tired traveller hails sight of each sign-post as it tells 
 him home is near. 
 
 All the aucieut types pointed men onwards : God would concentrate human 
 desire on the promised Saviour. 
 
 Now He makes all teaching and experience of man point human hope and faith 
 backwards, on the finished work of redemption, on the One Sacrifice of Jesus — 
 " Whom God hath set forth to be a propitiation for sin through faith in his 
 blood" (Rom. iii. '!■>). 
 
 A warning: Christ must be used as an Atonement. His "blood" must be 
 recognised as of infinite urgency and value for sinful men. Whoso dares take 
 
chap. xvii. 10, 11.] THE BOOK OF LEVITICUS. 223 
 
 Christ as his food, refusing His sacrificial work, seeking to appropriate and enjoy 
 Jesus as a Teacher, Example, Friend, but repudiating him as a Sin Offering, a 
 Redeemer of the ruined soul, he falls under the menaces of these words of God, 
 Christ's blood must be realised as a supreme necessity for man, as an " atone- 
 ment for his soul." 
 
 Topic: Holy Blood (Vv. 10, 11). 
 
 "With stern command God sets a fence arouud all blood. All reverence 
 enshrines it. An awful sanctity exempts it from the food of man. 
 
 What if offence occur, if rash hands bring it to the board for food ] Then 
 penalty frowns terribly, wrath darkens, excluding judgments follow. 
 
 But why is blood thus sanctified ? 
 
 I. Is NOT BLOOD TUE ALTAR'S FOOD 1 
 
 Yes : there is its constant flow : it is the stream from expiring victims. It 
 reminds of death as the desert of sin, and bears witness that remission of sin is 
 prepared. Then it is linked with expiating grace. Thus : 
 
 II. It points to calvary's oaosa 
 
 It shadows forth the wrath-sustaining death of God's co-equal Son. It 
 introduces Jesus bleeding that souls may live. It is the symbol of redemption 's 
 price ; emblem of the one atoning Lamb. 
 
 Hence till Jesus came the same forbidding voice was heard : Touch not the 
 blood ! It is devoted to God. It is most holy unto Him. It pictures out 
 redeeming suffering. It is " atonement for the soul." 
 
 We live in gospel light ; the wondrous death is no more veiled in mystic types. 
 We gaze with open vision on the blood-stained cross ; may approach the fountain 
 opened in the Saviour's side ; may there wash our every sin away. 
 
 Shall we, thus privileged, fall short in reverence ? Think of the grand antitype, 
 Christ's blood; ponder its worth, its use, its mighty power, its unspeakable results. 
 
 i. Its glorious worth. Enter the Garden. The Sufferer seems a lowly man. 
 Man verily He is, or He could possess no human blood. But in that lowly body 
 Deity dwells. He is the Mighty God. It is the " blood of God " (Acts xx. 28). 
 
 ii. Its gracious use. The sinner is justly sentenced to woe. Nothing but 
 boundless substitution can release. Jesus is God, and He brings blood divinely 
 efficacious. He is an able Saviour, for blood flows in the channel of omnipotence. 
 
 iii. Its effectual power. It is the ransom price of all the saved. Their number 
 baffles number. Each was defiled with darkest stains of guilt. But now behold 
 them. Robes white ; not one stain spoils ; penalties all paid. The blood has saved. 
 
 iv. Its precious results. 
 
 1. It is the peace of all believing souls. The day of awakened couscience was 
 one of bitter woe. The thundering law denounced, the wrath of God menaced. 
 But the Spirit led the trembler to the cross. Faith heard the assurance, " Though 
 your sins," etc. (Isaiah i. 18) ; faith gazed, and found full repose. 
 
 2. It is the source of sanctifying grace. He must flee sin whose eye is fixed 
 on the blood. Can he love that which gave those wounds to Christ ? The 
 sight of calvary slays the love of sin. 
 
 (a) Make it your study. For every thought here is food. Angels gaze and 
 they adore. But they glean no advantage from it. To you it is salvation's price ; 
 the gate of heaven. 
 
 (6) Love it. It is proof of God's love, that Jesus loves you better than Him- 
 self. That mind is rock which is not melted by such flame. 
 
 (c) Praise it. All lips commend the charms of beauty and heroic deeds. But 
 what so beauteous as grace leading Jesus to the cross 1 Where is noble act like 
 His surrender of Himself for you ? 
 
224 IIOMILETIC COMMENTARY ON [chap. xvn. 10— 16. 
 
 (d) Use it. Every hour, when temptations darts are flying round ; it will 
 " quench the fiery darts." When you seek light from scripture's pages ; those 
 lines are brightest in which blood is seen. Use it in prayer ; it is the plea of 
 pleas. In sanctuary rites: the service is cast out which is not hallowed with 
 blood. Use it in all holy tvork for God : it consecrates the motive, way, end ; 
 and harvests grow from seeds sown in blood. And when death dr not near use it : 
 it ensures heaven, where it may be the eternal theme. — Dean Law. 
 
 Topic: A Divine Prohibition (Vv. 10-1G). 
 
 Of all the sacrifices offered in the Tabernacle, the expiatory were the most 
 important ; that offered on the Day of Atonemeut the climax of all. The virtue 
 and worth of the offering were symbolised in the blood of the victims ; to it, 
 therefore, peculiar solemnity and sanctity were attached. Noah and his 
 descendants were forbidden to partake of flesh with the blood : thus, the way 
 was prepared for the strict prohibition of this chapter. In puttiug a guard 
 around the seat of animal life Jehovah taught the Hebrews — 
 
 I. That blood was to be regarded as a sacked thing. Not because it was 
 unwholesome, or unclean, or repulsive, was blood not to be partaken of, but 
 because by it atonemeut was made for the sins of the soul. From the earliest 
 history of our race God had taught that life must be given for life ; and that 
 without shedding of blood there could be no remission of sius. Thus blood 
 became — 
 
 (a) The means of expiation, 
 
 (b) The symbol of reconciliation. 
 
 (c) The type of tic one great vicarious sacrifice; by virtue of which all the 
 Mosaic offeriugs were effioaoioufl and accepted. 
 
 There was nothing so precious on earth, in the estimation of God, as life ; 
 upon it, therefore, He set His most solemn seal ; to it He attached rigid 
 regulations ; and around it He erected His righteous restraint. 
 
 II. That, being a sacked thing, blood was nut to bi sued heedles-ly ; 
 or to be, under any circumstances, partaken of. 
 
 Acting under such prohibitions, Israel would be distinguished from the 
 heathen nations, who recklessly shed blood, aud who not only offered it to their 
 gods but partook of it themselves. Jehovah, as the sovereign Lord of all life, 
 reserved the symbol of it to Himself ; it was to be iu no way degraded, not left 
 anywhere carelessly exposed, but treated with profound deference. A check 
 was thus put upon indiscriminate slaughter, and in every creature slaiu for 
 food, or sacrifice, the operator, by the divine restriction he was uuder, would be 
 reminded of the absolute sovereignty of the Lord. 
 
 III. That disregard to these prohibitions would incur the iugiiteous dis- 
 pleasure OF THE PROPRIETOR OF ALL LIFE. 
 
 Disobedience would not only displease God but incur excommunication from 
 His presence. The enactments may seem severe, but they were needed under 
 the circumstances of the wilderness, and taught lessons of circumspection and 
 moral purity, calculated to lift the people from depraved and degrading 
 practices. The guilt of taking life could only be atoned for by the sacrifice of 
 life. Thus, in the fulness of time, Christ, by shedding His precious blood, by 
 offering His divine infinite life a ransom for the soula of men, satisfied the claims 
 of divine justice, opened the way to heaven for every man. Figuratively, aud by 
 faith, we are to eat the flesh and drink the blood of the Son of God, but care 
 must be taken that the acts are not performed unworthily, nor must the blood of 
 the covenant be trampled under foot and counted an unholy thing. Those 
 who persist in abusing or despising the precious blood of Christ will wonder 
 and perish in the day when the secrets of all hearts shall be disclosed. — F. W. B. 
 
CHAP, xviii. 2-5 ] THE BOOK OF LEVITICUS. 225 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XVII. 
 
 Sacrifices unto devils (t. 7). The terror in which the devil, appearing in 
 
 The word Seirim, here translated " devils," this Pan-like form, created in those who were 
 
 literally means hairy or shaggy goats, and thought to have seen him, has given rise to 
 
 then goat-like deities, or demons. our expression panic— Ellicott's Commentary. 
 
 The Egyptians, and other nations of an- 
 tiquity, worshipped goats as gods. Not only 
 
 was there a celebrated temple in Thmuis, Life in the blood. 
 
 the capital of the Mendesian Nomos in Lower This statement (v. 14) that " the life of the 
 
 Egypt, dedicated to the goat image Pan, flesh is in the blood " had stood in the Mosaic 
 
 whom they called Mendes, and worshipped as Scriptures for 3,600 years before philosophers, 
 
 an oracle and as the fertilising principle in scientists, and anatomists had found their 
 
 nature, but they erected statues to him way to this physical truism, 
 
 everywhere. Hence the Pan, Silenus, satyrs, That the blood holds the vitality of the 
 
 fawns, and woodland gods found among the entire bodily structure is given here as a fact 
 
 Greeks and Romans ; and hence, too, the goat- of revelation ; and it lay in the Bible for 
 
 like forms of the devil, with a tail, horns, nearly 4,000 years before anatomists dis- 
 
 and cloven feet, which obtain in Medieval covered the fact by their research. Now it 
 
 Christianity, and which may still be seen in is acknowledged as a principle confirmed by 
 
 Borne European cities. elaborate and accurate experiments. 
 
 CHAPTER XVIII. 
 
 Incestuous Iftcurugrs : domestic fxtritir, 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Speak unto them and say, I am the Lord your God. Jehovah is the 
 sole lawgiver, His word the one law to His people : ungodly customs and 
 usages claim no heed from them : what He wills is absolute. Relationship to, 
 and fellowship with God are based upon implicit obedience. There must be 
 cheerful acceptance of His authority in all the details of life. Ethics are to be 
 decided by the word divine, for who but " the Lord" should erect the standard 
 of rectitude for man ] 
 
 V. 3. — After the doings of the land of Egypt. The Israelites dwelt amid a 
 people of corrupt and debasing habits for so long a period that it was with 
 difficulty they purged themselves from sympathy with familiar evils. They 
 who enter upon the new life of grace in Christ Jesus find that their " old sins" 
 follow close upon their steps and exert seductive influence. To "cast out the 
 old leaven" is a necessity still, if we would enjoy the favours of our redeemed 
 lot and our new-covenant relationships. What "Egypt" approved or "Canaan" 
 practised may no longer regulate the godly life ; but, What saith the Lord ? 
 
 V. 5. — He shall live in them. Social health and spiritual blessedness will 
 always attend obedience to God's just and benign "statutes." Violation of the 
 laws of humanity, the laws of rectitude and purity, bring physical decrepitude 
 and social disaster. 
 
 Here note that these words form the basis of the Old Testament doctrine of 
 salvation by works. Obedience secures life — sacred and eternal life. These words 
 are quoted by the prophet Ezekiel (xx. 11, 13, 21), and by the Apostle Paul 
 
226 IJOMILETJC COMMENTARY ON [chap. xvm. 1—5. 
 
 (Kurn. x. 5 ; Gal. iii. 12.), as summarizing the teachings of Moses' dispensation — 
 the merits of works, justification by obedience. We, in gospel times, realise life 
 through faith ; salvation in Christ's merits, and not in our own. Yet the 
 beneficent law stands for ever : that observance of God's law is salutory ; for 
 "life" is must truly realised now by those whose conduct is godly, and blessed 
 rewards are assured hereafter to those who do those things which please the 
 Lord. 
 
 Vv. G-18. — None of you shall approach to any that is near of kin. The 
 prohibited cases of intercourse or marriage are : the son's own mother, and 
 consequently, by inference, the daughter's own father (v. 7) ; a stepmother, and, 
 by inference, a stepfather (v. 8) ; a full sister or half-sister (v. 9) ; a grand- 
 daughter (v. 10) ; a half-sister (v. 1 1) ; an aunt (v. 12) ; an aunt by marriage (vv. 
 13, 14); a daughter-in-law (v. 15); a brother's wife (v. 16); a step-daughter, 
 and a step-granddaughter (v. 17); polygamy is interdicted (v. 18), the adding 
 "a wife to her sister," and this during the wife's " lifetime." The inference in 
 each case carries prohibition also to the corresponding relationship: as eg., 
 half-brother (v. 9) ; uncle (v. 12); son-in-law (v. 15), and so on throughout. 
 Every marriage alliance is to be ruled by the initiatory definition (v. 6), " Near 
 of kin"; and the instances specified show this near kinship to include cases of 
 consanguinity and also equally of marriage relationship. Let this interpretation 
 be applied to the question of the " deceased wife's sister." 
 
 The important law running through all these regulations is : Fidelity in wed- 
 lock ; scrupulous honour in the marriage relationship ; the door is to be closed 
 on all occasion of jealousy or illicit love. Home bonds are to be cherished as all 
 too sacred and precious for passion or caprice to trifle with. God will have family 
 obligations loyally and vigorously maintained. 
 
 Vv. 19-23. Crimes against Purity. How shamefully vile humanity may be- 
 oome ! What a gross being is he whom God pities and would save ; and how low 
 has he fallen whom Christ would lift up to sanctity and bliss ! 
 
 Vv. 24-30. The land is defiled. The well-being of a land depends on the 
 morality of its inhabitants. National decay sets in when the people becomo 
 abandoned. The records of national life, from ancient times till now, emphasise 
 the precept, " Righteousness exalteth a nation, but sin is a reproach to any 
 people " (Prov. xiv. 34). 
 
 SECTIONAL AND TOPICAL HOMILIES. 
 
 Topic: Unaccommodating Godliness (Vv. 1-5). 
 
 " After the doings of the land of Egypt, wherein ye dwelt, shall ye not do ; and after 
 the doings of the land of Canaan, whither I bring you, shall ye not do," etc. 
 
 Danger lurks in example ; customs lure us from strict integrity ; easy to fall 
 in with prevailing habits, sentiments, ideas. With " men of this world " who 
 have no disposition to " come out from among them, be separate, and touch not 
 the unclean thing," the current maxims and methods are accepted without chal- 
 lenge, they stream along with the flow of social life ; they yield themselves un- 
 resistingly to the popular course. 
 
 Herein lies the distinction, the distinguishing element of piety ; it refuses to 
 allow custom to dominate either conscience or conduct. 
 
 1. Worldly seductions everywhere environ the godly life. 
 
 " After the doings of the land of Egypt, and after the doings of the land of 
 Canaan." 
 
chap. xvui. 1—5.] THE BOOK OF LEVITICUS. 227 
 
 1. Ensnarements are not escaped by change of place. He who thinks to flee 
 the world by exchanging " Egypt " for " Canaan," will find the world still at his 
 heels. To quit your gentle home for the cloister or the nuunery ; to forsake one 
 sphere of business for another in hope of fleeing the sanctioned malpractices of 
 trade ; to attempt to be " not of the world " by any process of mere exclusion 
 and avoidance of places and people, is a fallacy ; for evil is everywhere, in some 
 guise or disguise ; and from the snares of sin and the sanctions of impiety there 
 is no hiding-place in " this present evil world." 
 
 2. Ensnarements are not left behind with the advance of years. Forty years 
 were spent by the Israelites in the desert, between "Egypt" and "Canaan"; 
 yet that distance of time would not liberate them from the seductions of world- 
 liness. What they left behind them in " Egypt " they would meet again, in 
 altered forms, in "Canaan," when at length they reached that land. No 
 Christian ever advances beyond the reach of evil and the subtleties of the world. 
 What he had to fight with during his Egyptian life he will have to fight with 
 all his career through. Time does not rid the godly of this seductive peril. 
 
 3. Ensnarements are not absent from coveted scenes of privilege. " Canaan " 
 was the hope and desire of every Israelite. It was a " goodly land," the in- 
 heritance of faith, the goal of pilgrimage. " Egypt " was a scene of bondage 
 and grief, type of a sinner's lot ere redeemed. But " Canaan " was suggestive of 
 liberty, prosperity, privilege, symbol of the Christian life of sacred rest, freedom, 
 and joy in the Lord. Yet even within " Canaan " the snares of sin would be 
 encountered ; no release from danger, a stern necessity to " watch and pray, lest 
 ye enter into temptation " ; and this in most delightful and hallowed hours, 
 amid spiritual favours and privileges. Even the happiest Christian life is en- 
 compassed about with "the sins that so easily beset us." [See Addenda to 
 chapter xviii., Custom.'] 
 
 II. Sanctioned impieties must be everywhere*: shunned by the godly life. 
 
 The Egyptians were the most civilised and majestic people of the age ; and 
 their "doings" and "ordinances" may represent the usages of society and 
 culture : the customs of refinement and respectability. The Canaanites were a 
 rude and unpolished people, easy and free ; and their " doings " and " ordinances " 
 answer to the popular maxims and habits, the pleasures and practices current 
 among the less educated, the customs of the masses. 
 
 1. Wherever our place, whatever our station, godliness repudiates and renounces sin. 
 Yes : and every form of sin ; personal or social ; secret or open; sanctioned or 
 
 unpopular. The man of God loathes impurity, shuns impiety. Not fashioning 
 himself to the standard of morals around him, he has " no fellowship with the 
 unfaithful works of darkness, but rather reproves them." 
 
 2. An accommodating conscience, and an obliging disposition, must be allowed 
 no sanction in commerce with the world. " After their doings ye shall not do !" 
 " Neither shall ye walk in their ordinances." 
 
 And to my mind, tho' I am a native here, 
 
 And to the manner born, it is a custom 
 
 More honoured in the breach than in the observance. — Hamlet. 
 
 3. Amid prevailing error it is the business of godliness to show the right and 
 good. What else is the significance of our Lord's words: "Ye are the light ot 
 the world " ; " ye are the salt of the earth " 1 It is neither convenient or advan- 
 tageous to assume this attitude of resistance against the cherished "ordinances" 
 of social, literary, or professedly religious life. But the Christian is among men 
 with a divine business, to put wrong to the blush ; to pronounce by his virtues 
 against all vice, by his spirituality against all earthliness of soul, by his self- 
 denials against all low indulgence, by his lofty worship against all dead formality 
 or careless irreverence. Religion is the fearless yet beautiful exhibition of the 
 
 Piety, whose soul sincere, 
 
 Pears God, and knows no other fear. 
 
 Q2 
 
228 I10M1LETIC COMMENTARY ON [chap, xviii. 3. 
 
 III. An inflexible divine standard everywhere regulates the godly life. 
 
 1. The standard of divine relationship. "I am the Lord your God" (v. 2). 
 Israel's " doings" were to take tone and character from this fact — their God was 
 the Lord ; He was theirs, and they His. Living under the influence of that 
 solemn relationship, their conduct should harmonise with His perfections — 
 " holy as He is holy." It is the hourly obligation of the Christian, to " icalk 
 worthy of the Lord" to " walk so as also He walked." 
 
 2. The standard of divine teachings. God has told us His will J in precept and 
 commandment we have our directory of conduct. His word is to be " a lamp to 
 our feet and a light to our path." None can err through lack of instruction. 
 " Wherewithal shall a young man cleanse his way 1 By taking heed thereto 
 according to thy word." This is the law for Israel everywhere : " Ye shall do my 
 judgments, and keep mine ordinances, to walk therein" (v. 4). 
 
 3. The standard of divine claims. God's ordinances were not imperious exac- 
 tions ; He deserved all He asked of Israel in return for His grace and love to 
 them. Already they were, by His almighty arm, redeemed from " Egypt,"' and 
 they were journeying to " Canaan, whither I bring you." They owed Him loyal 
 obedience, loving regard, cheerful acquiesence. " What shall I render unto the 
 Lord for all His benefits towards me V " How much owest thou unto my Lord Y' 
 What claim on your life comes from His cross 1 
 
 4. The standard of <livine promise. " Keep my statutes, which if a man do he 
 shall live in them" (v. 5\ /'resent gains and comforts, eternal life and bliss. For 
 " godliness is profitable unto all things, having the promise of the life which 
 now is, and of that which is to come." [See Addenda to chap, xviii., Iieligion.] 
 
 Topic: Nonconformity to the World. 
 " After thr doings' of th land of Egypt, wherein ye dwelt, shall ye not do" (v. 3). 
 
 Israel now under the drill and discipline of Jehovah. The pilgrimage through 
 the wilderness to be a period of moral probation. Moral precepts now associated 
 with positive commands. The need of this injunction seen from — 
 
 I. The inherent propensity of human nature to worldliness. Indul- 
 gence of animal appetites, exclusive concern for present enjoyment, inclination 
 to conform to prevailing customs, worldliuess congenial, aud therefore easy to 
 our fallen nature ; these things show the need for the call to nonconformity to 
 the world. 
 
 II. The exalted mission to which Israel was called. The nation was 
 selected to be the repository of divine truth, the community among which 
 Jehovah would specially display His goodness and glory. Israel was not to move 
 with the evil stream of tendency making for unrighteousness, but to become sin- 
 gular, come out from the ungodly, aud touch not the unclean thing. This, the 
 true idea of a Church — drawn out, separated from the world. Christ taught that 
 those who escape a worse than Egyptian bondage are to be known by the non- 
 conformity to the world, separation from sin, " light of the world," "salt of the 
 earth," " city set on a hill." 
 
 To become thus peculiar and distinguished for holiness would require, on the 
 part of Israel — as it does of Christians — (a) Deep rooted repugnance to sin ; (/<) 
 resolute resistance of temptation ; (c) prayer for divine assista?ice ; (d) Iieroic 
 struggles after self-conquest To achieve victory over the world is life, to sustain 
 defeat is death. " While in the world, let us seek not to be of it. While not 
 praying to be taken out of the world, we should pray to be kept from the evil. 
 — F. W. B. 
 
chap. xvm. 5. 21.] THE BOOK OF LEVITICUS. 229 
 
 Topic : The Blessedness op Obedience. 
 
 " If a man do, he shall live in them " (v. 5). 
 
 The legislation to which Israel was expected to submit was not an arbitrary 
 and despotic code of laws imposed to humble them and force them into subjection ; 
 but a government of righteousness that would secure the glory of God and, at 
 the same time, the salvation of man. Jehovah entered into covenant with His 
 people, and engaged to fulfil all His gracious promises, if only the conditions 
 were secured upon which their fulfilment was made to hinge. The way of life 
 and the way of death were set before the people ; they were exhorted to embrace 
 the former, warned to escape the latter. Punishment was annexed to disobedience, 
 reward to doing well. Thus the world was taught through the Mosaic legisla- 
 tion — 
 
 I. That life is not an idle dream. Time was not to be spent in self- 
 gratification, or wasted in wanton wickedness. Life, though brief, and like a 
 vapour, to be turned to something real, spent in doing the will of God. Life 
 not a period for lounging or loitering, but for service, conflict, progress. It is the 
 morning, the seed time of eternity ; let us improve each golden opportunity, and 
 remember whatsoever we sow that shall we reap, 
 
 We live in thoughts, not breath ; in deeds, not years ; 
 
 In feelings, not in figures on the dial : 
 
 We must count time by heart-throbs, 
 
 He most lives, who thinks most, feels the noblest, 
 
 Acts the best. 
 
 II. That man is not a creature of circumstances. Israel was not to be 
 the victim of the environments of Egypt, from which they had just emerged; 
 nor of the influences that would encircle them in the land towards which they 
 were journeying. They were not to drift but to live — not to be moulded by 
 circumstances, but conquer them, and leave the stamp of their piety and loyalty 
 wherever they went. They had the faculty of reason, the prerogative of choice, 
 were responsible for the use they made of the privileges they enjoyed. Though 
 Jehovah commanded, He did not coerce, the people were left free to obey or rebel. 
 With life attached to obedience, surely the people would be led to (a) resist every 
 seduction to disobedience; (b) avoid every place, perso?i, and thing that would suggest 
 sin and incite to wrong doing ; (c) covet above everything else the favour of the 
 great king, who declared Himself, "I am the Lord your God." Concerning the 
 commandments of the gospel, in the language of its glorious Author, " If ye 
 know these things, happy are ye if ye do them." — F. W. B. 
 
 Topic : God's Holy Name. 
 "Neither shalt thou profane tlie Name of thy God" (v. 21). 
 
 Peculiar solemnity attached to the divine name ; it conveyed to the minds of 
 the Hebrews ideas of the infinite greatness and glory of Jehovah's nature. It 
 was hedged in by special sanctity, and gave infinite importance and power to 
 everything to which it was attached. The sacredness of the name of the Lord, 
 and the command to keep it holy — 
 
 I. Showed how closelt he identified himself with his people. He was 
 one with them, called them into close fellowship, and His honour was bound up 
 with their character and conduct. If Israel fell into sin and shame, Jehovah's 
 name was profaned. 
 
230 I10MILETIC COMMENTARY ON [chap, xviii. 1-30. 
 
 IT. Showed now immaculately pure jehovah is. His name was emphatically 
 holy and distinguished from all other names known in earth and heaven. The 
 nature of Jehovah so transparently pure that every kind of evil, however trivial 
 in appearance, was to be scrupulously avoided for His sake. 
 
 HI. Showed how heinous all sin is. Sin is odious and repulsive when we 
 remember (a) Its brutish and fiendish influences ; (b) how it defiles the perpetra- 
 tor, and contaminates society ; (c) how it brings punislunent here and torment here- 
 after. But sin appears most abominable in its uature and awtul in its conse- 
 quences when regarded as an insult to the Almighty, a profanation of His holy 
 name. Let us hate and forsake sin because God hates it ; let us view it in the 
 light of Gethsemane and Calvary. The love of Christ will not only conquer our 
 selfishness, and constrain us to holy consecration, but make us hate aud forsake 
 every form of iniquity in thought, word, and deed. Life will not be the dragging 
 out of a miserable existence, but a triumphant march to the heavenly Canaan, 
 if we seek to become cleansed from all unrighteousness, and to " perfect holiness 
 in the fear of the Lord."— F. W. B. 
 
 Topic : Conjugal Chastity ; or, Holiness in the Home (Vv. 1-30). 
 
 In this chapter moral precepts are associated with ceremonial observances. 
 The home life of Israel was to be kept pure, sexual intercourse to be righteously 
 restricted. The people amoug whom Jehovah would dwell must be clean in 
 their domestic habits, pure in their social relationship. The natives of Canaan 
 became so addicted to the vices here interdicted that by a retributive provi- 
 dence they became exterminated. These statutes, being moral, are of perpetual 
 obligation ; were not destroyed, but fulfilled in the ethical teaching of Christ and 
 His Apostles. The fire of divine anger against impurity burns with greater 
 intensity in the New Testament than in the Old. Observe — 
 
 I. That the social affections of human nature are prone to become 
 
 WICKED AND WILD. 
 
 Man was made at first with social instinct and affections ; therefore, it is " not 
 good for him to be alone." In the one help. meet made for him would be found 
 congenial society, conjugal bliss. In the first family marriage relationships 
 were entered upon among its own members, but as the race multiplied it 
 was to the general advantage of families to marry out of their own circles, 
 that the purity and unity of the race might be preserved. Bounds within 
 which the affections might bo indulged were divinely revealed, and the dis- 
 pleasure of the Almighty unmistakably auuouuced against every infringement or 
 perversion. The natural propensity to inordinate affection is confirmed (a) By 
 history. Nations and individuls, mentioned in sacred and profane history, 
 present sad proofs of the excesses into which social love will run when the reins 
 are thrown upou the neck of lust, (b) By observation. In our own land and 
 age, amid abounding religious advantages, and restraining influences of civilisa- 
 tion, what vice, immorality, conjugal unfaithfulness, and domescic impurity, 
 abound ! Deeds of infamy are done that the powers of darkness may blush to 
 look upon, which the stern hand of the law and the sweet influence of the 
 gospel are aiming to prevent and remove, (c) By experience. " When we would 
 do good evil is present with us," and the most invincible enemy we have to 
 contend with in our hearts is the Goliath of lust. Our animal passions are our 
 " body of death," that often wrings from us the doleful exclamation, " wretched 
 man that I am." Pure Platonic love is a splendid but Utopian idea. The best 
 of men have found it necessary to watch carefully the issues of life, to keep the 
 body under subjection, lest passions intended to play honourably become prolific 
 sources of corruption and misery. 
 
chap. win. 1—30.] THE BOOK OF LEVITICUS. 231 
 
 II. That God has therefore promulgated suitable laws to restrict the 
 
 SOCIAL AFFECTIONS OF HUMAN NATURE. 
 
 The springs of national purity are in the homes of the people ; when the home 
 life is corrupt the knell of a nation's greatness is tolled by the hand of doom. 
 Expediency, conscience, and self-love might, in some instances, suggest restric- 
 tions in the indulgence of sensuous affection ; but nothing short of such 
 regulations as those here enjoined could effect the desirable end. And these 
 regulations were enforced with great authority — on the ground of Jehovah's 
 sovereignty and holiness, "I am the Lord your God." From such an authority 
 there could be no appeal, for it respect and obedience would be demanded. 
 Thus, all incest and unchastity were (a) detestable to Jehovah ; (b) an outrage 
 upon human nature; (c) incompatible with man's physical, mental, and moral well- 
 being ; (d) in antagonism to the laws and forces of tlie universe. These statutes 
 exhibit the wisdom and goodness of our great Creator; that as a holy and righteous 
 Father He cares for the best interests of His children by wedding holiness and 
 happiness in indissoluble union. Having made man, He knew what was in him, 
 what was best for him ; being his natural and moral governor He could justly 
 impose what prohibitions He saw fit. 
 
 III. That those laws demand implicit obedience from all who know 
 them. 
 
 Whether positive or moral, divine precepts ought to be obeyed, for (a) they 
 are all sovereign. Emanate from the King of kings, from the Source of all 
 authority and power. God has absolute right to command or restrain, (b) 
 They are all humane. Everything interdicted would be good for man to shun, 
 for vice is cruel, degrading a.nd filthy, (c) They are all salutary. The Individual, 
 the Family, the Church, the State, all made healthy, pure and strong by 
 avoidance of every species of immorality, by the practice of moral virtues. (1) 
 To keep these divine command nv a (.< was life. They tended to prolong his life, 
 make it worth living, secure the favour of the Almighty, which is better than 
 life. (2) To break them was death. Those who indulged in corrupt heathenish 
 habits would be cut off from among the people. Immorality debases, deteriorates, 
 and entails death. Let but the divine laws regarding purity be rigidly observed, 
 the social fabric of a nation will rest upon a rock ; neglected, it will sink into 
 the mire of corruption, into the pit of oblivion. To go on in sin that grace may 
 abound is a foxd heresy, injurious to man, detestable to God. The gospel gathers 
 up the teachings of the law and the prophets, and shows that " to obey is better 
 than sacrifice, and to hearken than the fat of rams." — F. W. B. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XVIII. 
 
 Custom : of the world, in a confidence in His declarations. 
 
 " Man yields to custom, as he bows to fate, and in imitation of His perfections." — BuBKE. 
 In all things ruled — mind, body, and estate." 
 
 — Cbabbk. u Piety, liko wisdom, consists in the dis- 
 covery of the rules under which wo are acta- 
 
 " Custom calls mo to't : — ally placed, and in faithfully obeying them." 
 
 What custom wills, in all things should wo do — 1'koude. 
 it?" — Corioianus, II. 3. 
 
 " Life and Religion are one. or neither is 
 " New customs anything. I will not say neither is going to bo 
 Tho' they be never so ridiculous, anything. Religion is no way of life, no show- 
 Nay, let them be unmanly, yet are followed." of life, no observances of any sort. It is 
 —Henry VIII. , 1.3. neither tho food nor medicine of being. It is 
 
 life essential."— Geo. Macdonald. 
 
 "A religious life is a stri 
 true, in obedience to the will of the Sovereign hymn."— Madame de Stael. 
 
 Religion : 
 
 "The body of all true religion consists, to "A religious life is a struggle and not 
 
282 H0M1LETIC COMMENTARY ON [CHAP. xix. 3. 
 
 CHAPTER XIX. 
 
 practical ftetn : SlcUgtcm in all gelatumsjjips. 
 
 SUGGESTIVE READINGS. 
 
 V. 2.— Speak unto all the congregation of the children of Israel, and say : 
 Nowhere else in the whole of Leviticus does this direction to address " all the 
 congregation " occur ; a fact which indicates the importance of this section of the 
 decalogue. And in the precepts of this chapter, traversing the entire range of 
 personal, social, and religious life, we have the law summarized — " the whole 
 duty of man" in epitome. 
 
 Reverence for parents (v. 3) ; sabb<ith observance (v. 3) ; repudiation of idolatry 
 (v. 4) ; the conditions of acceptable sacrifice (vv. . r >-8) ; regard for the poor in 
 harvest gleanings (vv. 9, 10); honesty in act and speech (v. 11); fidelity to 
 oaths (v. 12) ; commercial integrity (v. 13); consideration for sufferers, the deaf 
 and blind (v. 11) ; impartiality in justice (v. 15) ; avoidance of slander (v. 16) ; 
 care for one's neighbour (v. 1G); gentleness yet faUhfulneu to other's faults (v. 17) ; 
 malic* to be shunned (v. 18); hybrid product* forbidden (v. 19); the crime of 
 ttduetim (vv. 20-22) ; regulations oonoerning fruit growths (vv. 22-2.")) ; blood to 
 be put aside as food (v. 26) ; and sorceries and superstitious practices avoided (v. 26); 
 prohibition of heathenish manners and riUs >f mourning (vv. 27, 28); trafv in 
 vice condemned (v. 29) ; regard for the sabbath and sandman (v. 30) ; necromancy 
 denounced (v. 31); respect for the aged commanded (v. 32); courtesy to 
 strangers (vv. 33, 34) ; honesty, in trade (vv. 35, 86) ; and all based on the grand 
 requirement that the "statute) and judgments* of "the Lord" were to be the 
 rule of their conduct in all relationships and all transactions. 
 
 The righteousness which God delights in pervades our whole life, purifies all 
 habits, ennobles all actions, stamps character with rectitude and conduct with 
 integrity. Religion is for daily life ; not for sacred scenes and solemn hours, but 
 for every place, every moment ; sanctifying the full manhood, elevating all 
 action, dignifying all aims. There is not a plan or project, not a fault or foible, 
 not a vice or misdemeanour, not a social or sacred duty, but the thought of God 
 is upon it, and He has a word in condemnation or sanction respecting it. He 
 " with whom we have to do "overlooks nothing in our behaviour, "neither is 
 there any creature that is not manifest in His sight, but all things are open and 
 naked to the eyes of Him" (Heb. iv. 13). 
 
 How scrupulously should we, therefore, speak and act ; not in reluctant sub- 
 mission but in cheerful obedience; His "laws within our heart" ; His " statutes 
 our song " ; delighting to do His will. For He who requires such minute dutiful- 
 ness shows concern that none should suffer at our hands, and therefore that we 
 should suffer nought from others. Divine benevolence regulates these require- 
 ments, and all are detailed indications of His fatherly eagerness for His children's 
 comfort. Only in right doing is there happiness, whether in the family, in 
 society, or in the church, hence God requires the right to be maintained in all 
 relationships ; and when His "will is done on earth'' earth will be a reflection of 
 heaven. 
 
 HOMILIES ON CHAPTER XIX. 
 
 Topic : The Religion of Moralitv. 
 
 i. Piety is not to be all ecstatic. Tabor heights, Beulah rhapsodies, third- 
 heaven visions — these are not the whole of religion, nor indeed the standard of a 
 
chap. xix. J THE BOOK OF LEVITICUS. 238 
 
 sacred life. There is the piety of daily work, of common things. Easier to be 
 religious when we are on the wing soaring, than when we are on our feet struggling. 
 
 ii. Piety may not become eclectic. There are divine precepts and laws congenial 
 to us, others the reverse. Yet we may not select. Directions concerning the 
 " Sabbath and sanctuary " are easier and more pleasant to heed than those 
 against tale-bearing, fraud in business, gleaning on the fields, etc. But " these 
 ought ye to have done, and not to have left the others undone." 
 
 iii. Piety should not be narrowly egotistic. God's laws and directions call us out 
 of ourselves, give no room for selBshness, self-assertion, individualism. Think 
 of others first, care for the "poor" (v. 9), your "neighbours" (vv. 13, 17), bear- 
 ing no malice (v. 18), etc. Let self give place; "look not every man on his 
 own things, but every man also on the things of others " (Phil. ii. 4). 
 
 iv. Piety must never become elastic. There is a peril of the godly man relax- 
 ing and relapsing from strict and severe rectitude ; stretching his convictions, 
 and accommodating himself to prevailing tastes or personal faucies. Here is 
 rigid law ; to that he must bring all conduct ; by this standard all his behaviour 
 must be ruled. Avoid an easily adjusting religion, straining and shaping itself 
 to the conveniences of the hour, and the inducements of temptation, and the 
 impulses of the carnal heart. 
 
 I. Religion requires the moralities of family life. 
 
 God asks that there be "first piety at home." [See Addenda to chapter, 
 Morality.'] 
 
 1. Family dutifulness among children. "Ye shall fear every man his mother 
 and his father" (v. 3). This is the " first commandment with promise " (Ephes. 
 vi. 2). The word "fear" enjoins respect, felt and shown; generous succour and 
 attention to their comfort ; obedience to their rule and desires. 
 
 2. Purify in conjugal relationships. Between husband and wife there should be 
 strictest fidelity. Any departure from morality is severely denounced as the 
 violation of the sanctities of family bonds (vv. 20-22). " No man should go be- 
 yond or defraud his brother " in this matter (1 Thess. iv. 4-6). And equally, 
 with sternest reprobation, God marks the traJU in nee (v. 29). There have been 
 parents sufficiently " earthly, sensual, devilish," to be capable of this foul crime 
 against a child. Jehovah would have the home clean and loving and hallowed. 
 
 3. Homage for the aged (v. 32). Venerating the " hoary head," and caring for 
 the " old man " gently in his drooping years, and paying him the courtesies and 
 attentions due to one who has lived a lengthened life and is nearing eternity. 
 
 II. Religion requires the moralities of neighbourly relationship. 
 
 In the narrowest circle of our neighbours, near residents, there should be the 
 cultivation of rectitude and goodwill. The yet larger range of neighbourliness is 
 taught us in our Lord's parable of the Good Samaritan — care for anyone in need. 
 
 1. Every device of deceitfulnns is to be abhorred (vv. 11, 12). No advantage 
 to be taken, no trickery practised, no falsity condoned. 
 
 2. All oppression and injustice is to be shunned (v. 13). Straightforwardness 
 in dealings, considerateness in payment of his dues. 
 
 3. Slander and whispering are denounced (v. 16). How disastrous this per- 
 nicious habit has proved ! (see 1 Sam. xxii. 9, 18 ; Ezk. xxii. 9, etc.). Yes : 
 and as harm may come to a neighbour from doing nothing equally as from our 
 slandering him, God denounces our " standiug," i.e., standing still, when 
 inactivity might let a neighbour's blood be shed, either in accident from which we 
 could rescue him, or from the stroke of justice when toe could prove him innocent. 
 
 4. Generous concern for a neighbour is inculcated. " Hate " to be closed from 
 thine " heart "; then venturing to " rebuke " him if he be going into " sin " 
 (v. 17); yet never allowing malice to urge thee to "avenge or bear grudge"; 
 but to " love thy neighbour as thyself" (v. 18). In this last precept is summed 
 up all the moral aspects, the human side of religion. 
 
234 1IUMILET1C COMMENTARY ON [CHAP, xix- 
 
 III. Religion requires the moralities of civic benevolence. 
 
 A man of God is not less a member of society, of the state, or of the nation 
 because he is religious. He has duties toivards his fellow-citizens as such. 
 
 1. The -prosperous are to care for the "poor." When the harvest is being 
 reaped (v. ( J) there is to be a generous dropping of ears for the poor : and so 
 with the vine gathering (v. 10). 
 
 2. The healthy are to be pitiful to the afilicteiL Instead of despising and 
 maltreating " the deaf " and " the blind " (v. 1-1), all the instincts of philanthropy 
 — which is piety humanized — prompt " the strong to bear the infirmities of the 
 weak." 
 
 3. Hospitality for the stranger (vv. 33, 34). A willing asylum should be 
 offered to any fugitive or sojourner : there might be no national exclusiveness or 
 selfishness : the generous hand should be outstretched to any one who would find a 
 home amid the people of God. 
 
 IV. Religion requires the moralities of honest transactions. 
 
 1. Impartiality in th administration of justice (v. 15). If the high courts of 
 judgment should be demoralised by no cupidity, certainly our personal conduct 
 should be swayed by no servility. The " poor'' and the " mighty " should have 
 equal justice at our hands : not one law for the rioh and auother for the poor. 
 
 2. Fairness in the transactions of trade (vv. 36, 3G). Honesty in commerce; 
 in forming estimate of articles of purchase ("in judgment''), not saying " It is 
 nought, it is nought," etc. (PrOT, xx. 14) ; as well as in serving and selling these 
 articles. 
 
 Y. Religion requires all moralities to bi joined with ras elevated 
 sanctities ok worship. 
 
 Just as that religion 18 wrong which consists in serving God to tlie neglect of 
 man ; bo is that ;ls surely wrong which fulfils duties to man but n 
 claims. Week-day righteousness needs to be crowned by sacred solemnities on 
 the sabbath and in the sanctuary. 
 
 1. Family life should be hallowed with Sabbath sanctities, " Keep my 
 Sabbaths" (v. 3) ; for that is the day of days in which to iustruct the house- 
 hold in sacred duties. When God is revered in the home family reverence will 
 not wane. 
 
 2. Delusive idolatries will be escaped by homage for Jehovah en His dap. 
 Keeping His Sabbaths will correct the perils of " turning unto idols " (connect v. 
 3 thus with v. 4). 
 
 3. Worship of the Lord should be with SOCrifi OS (v. 5-8); for man is 
 a sinner, and must come with propitiation to God's altar. 
 
 4. God's sanctuary should bt held in reverence (v. 30); "not forsaking the 
 assembling of yourselves together" (Heb. x. 25); but coming with solemn 
 thought and prayer. 
 
 5. All superstition to be sedulously shunned. Heathenish delusions (v. 2G-28), 
 and " familiar spirits" (v. 31). God should fill the spiritual life of man; and 
 Him only should we serve. 
 
 Topic; The Genius of the Mosaic Laws. 
 
 "And the Lord spake unto Moses, saying," etc. How repeatedly these words 
 occur previous to enunciation of statutes to Israel, to indicate that Moses was 
 only the amanuensis, or mouthpiece of Jehovah, and that the statutes demanded 
 devout attention and implicit obedience. The repetition of sundry laws re- 
 corded in this chapter furnishes a fair specimen of the whole economy, embraces 
 
chap xix.] THE BOOK OF LEVITICUS. 235 
 
 principles and doctrines exhibited in the realms of Nature, Providence, and Grace. 
 Looked at as a whole, they suggest the following trains of thought : — 
 
 I. Their striking analogy with the constitution op nature. This accords 
 with what might have l)9en expected & priori, viz., that God would govern men 
 by similar laws to those by which He governs the world, that between physical 
 and spiritual laws there would be close correspondence. The laws here promul- 
 gated were : 
 
 (a) Unsystematic in their arrangement. Like the glorious diffuseness in nature, 
 where the geologist and botanist can make their scientific arraugements from 
 world-wide materials, scattered here and there in great profusiou ; so, in the 
 Mosaic economy, running through Leviticus— aud through the whole Bible — are 
 sundry precepts unformulated, unscientifically arranged, leaving scope for the 
 sanctified soul of man to arrange in a course of systematic theology. 
 
 (b) Disciplinary in their character. Nature's laws teach mau that he is a 
 probationer ; that if he obeys, safety and happiness will ensue ; if he disobeys, 
 danger and death will await him. The Mosaic laws taught that whatsoever a man 
 sows that shall he reap, that retribution follows closely on the heels of the 
 wrong-doer. Thus, the law was a schoolmaster, teaching self-restraint, and 
 enforcing lessons upon human conduct that have been the basis of all good 
 government in the world, the germs of all pure morality among men. 
 
 (c) Merciful in their tendency. The law put no embargo upon anything that 
 would minister to the real welfare of the human race, only pernicious habits 
 were condemned. The weak, the poor, the aped, parents and strangers, all were 
 to be treated with kindness ; sympathy and aid were to be extended to them. 
 Even towards the brute creation care and kindness were to be exercised, nothing 
 was to be wantonly 'or unmercifully treated. Nature's laws exhibit kindness 
 and mercy in their operations ; even in their sternest moods they work for good, 
 and in the end produce happiness. 
 
 (d) Mysterious in their operations. Manj- of nature's laws perplex and puzzle 
 the greatest minds, seem inconsistent with the perfect wisdom and goodness of 
 the Infinite Author of the universe. Aud in the Levitical code many of the 
 sacrificial rites and ceremonial observances seem strange and ambiguous. These 
 facts teach us (i.) how comprehensive God's laws are ; (ii.) how limited our know- 
 ledge is; (iii.) how incumbent faith, humility, and resignation are upon all zoho 
 would knoto the will of the Lord and do it. 
 
 II. Their benekicknt influence upon the national life op Israel. The 
 people were in great danger of becoming corrupt, from their recollections of their 
 surroundings in Egypt, from their inherent tendency to depart from the living 
 God ; the system of sacrifices instituted among them, the ceremonial laws to 
 which they were expected rigidly to submit, would keep them distinct from the 
 surrounding nations, lift them to a high standard of national greatness. The 
 prohibition of all false swearing, fraud, deception, tale-bearing, selfishness, revenge, 
 and every kind of private and public immorality, would conduce to the safety 
 and stability of the Hebrew Commonwealth. The Levitical laws, while they 
 taught the people that they were one as a nation, also enjoined upon each 
 individual responsibility. The whole nation was one great family, mutually 
 related to each other, all amenable to Jehovah, their Father and King. The 
 religion of the Bible exalts the life of any nation that follows its precepts. Those 
 — where the Holy Scriptures are regarded as the foundation of national greatness 
 — will be found in the van of the civilisation of the world. 
 
 III. Their special adaptation to elevate the whole nature of man. The 
 laws respecting uncleauness, restraining the animal passions and appetites, 
 securing rest one day in seven, would conduce to man's physical well being. 
 Powers of the mind would be awakened and expanded by efforts required to 
 apprehend and obey the elaborate ritual of the tabernacle. The moral powers 
 
236 
 
 110MILETIC COMMENTARY ON 
 
 [CHAP XIX. "J, 15. 
 
 would be cultivated by everything having reference to purity of heart, and the 
 spotless supremacy of Jehovah. Thus Israel were shown that God took special 
 interest in them, that they were not like the brutes which perish, but servants of 
 the Lord, children of the great King, being educated for higher future employ- 
 ment. They had access to the house of the Lord ; listened to the Word of the 
 Lord ; were led by chosen servants of the Lord. These facts would lead them to 
 look onward and upward, present to them the way to pardon and peace, to 
 fellowship with God and meetness for Heaven. 
 
 IV. Their elementary foresiiadowings of the teachings of the gospel. 
 (a) In the supremacy of their claims. Everything was to be subordinated to the 
 demands of Jehovah ; so, Christ said, " seek ye first the kingdom of God," etc. 
 (0) In the object of their observances. Holiness was the end of everything in 
 the law; so, the gospel — in the precepts of Christ and His apostles — demands 
 purity of heart, sets holiness as the mark of our high calling, to which is attached 
 the prize of heaven, (c) In the tubttitvtionary character of their cacrificcc The 
 Hebrews were taught to consider their guilt transferred to the victim o tiered for 
 them; through it, in some way, they were forgiven, accepted of the Lord; so, 
 in the gospel, through the one great sin offering guilt is removed, the favour of 
 God secured, heaven opened. The services of the tabernacle, the statutes of 
 the Levitical law, were calculated to suggest the priceless value of the human 
 soul, the existeuce for it of a life beyond, of which the present is introductory 
 and preparatory. In the gospel all these foreek re presented as substan- 
 
 tial realities, just as indefinite twilight merges into revealing distinguishing day. 
 — /'. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER XIX. 
 
 V. '_>. — Theme: PttSOKAL HOLDIfcM. 
 
 " Ye shall be holy, for I, the Lord your God, 
 am holy." 
 
 I ho glorious end for which tho law waa 
 given, every coromonial precept enforced, 
 was that the people should become holy. 
 The holy nature, name, will and purpose of 
 Johovah demanded that thoso who would be 
 constantly drawing near to Eim in the taber- 
 nacle services should come out from the 
 heathen world, forsake their sinful customs, 
 and become conformed to His commandments. 
 which were — 
 
 I. WouniY or .iKiiov.ut. Not one can be 
 characterised as mean or unmerciful; some 
 of them may seem beyond, but not one against, 
 reason. Tho unroaped corners of the Held, 
 tho gleanings of the harvest, the grapes left 
 upon the vine for tho poor and the stranger 
 in tho land, would speak of tho considerate- 
 ness of Jehovah for the physical wants of the 
 people ; and tho injunctions against fraud, 
 against hating in the heart, against impurity 
 in social life ; the command, " thou shalt love 
 thy neighbour as thyself"; all these injunc- 
 tions pointed to the heart as the scat of all 
 holiness, and demanded that the motives by 
 which the Hebrews would be actuated should 
 be pure. Such a code of laws, with such 
 humane and holy ends, reflected glory upon 
 the supreme Lawgiver, proving that He is 
 holy, that His nature is on the side of right- 
 eousness. 
 
 II. Hknkkicial to Israel. Everything 
 was to be avoided that would work detona- 
 tion in the physical constitution, for vice 
 and impurity produce feoblenoss and decay. 
 Want of nvcronce for parents and tho aged ; 
 lack of sympathy for tho suiTering and in- 
 firm, bring ruin into tho domestic and 
 circle. Greed, dishonesty, nnrighteoe 
 work disintegration and disaster in the com- 
 mercial world. The holy laws of God were 
 a barrier against all these terrible evils by 
 demanding personal holiness in everyono who 
 heard these injunctions. 
 
 The disposition of the heart and mind was 
 to be brought into conformity with the will of 
 Jehovah, " ye shall offer at your own will." 
 The people were not slaves, to do reluctantly 
 the will of God, or perform services and offer 
 sacrifices in a mechanical manner; they wen 
 the Lord's free men, and from wills in har- 
 mony with Him were to obey His statutes. 
 Thus inward, personal holiness would be 
 s« cured, Jehovah's glory displayed. The 
 great cud of the gospel is holiness of heart 
 and life The Christian Church is a commu 
 nity of "saints." The redeemed in heaven 
 are those wno are faultless, without spot in the 
 presence of God's unsullied glory. — F. 1 1'. B. 
 
 V. 3.— Theme : Family piety. 
 
 " Ye shall fear every man his mother and 
 his father, and keep my Sabbaths J I am the 
 Lord your God." 
 
CHAP. XIX. 3—9.] 
 
 THE BOOK OF LEVITICUS. 
 
 237 
 
 I. In home life the spirit of fear demands 
 
 CULTURE. 
 
 1. No dutiful submission to parents where 
 " fear " has no place in children's hearts. 
 This " fear " not slaTish but respectful, leading 
 to an unresisting spirit, and obedient beha- 
 viour. 
 
 2. No proper basis of obedience where duty 
 is not made forceful by the requirements of reli- 
 gion. " Keep my sabbaths," making piety an 
 integral part of home-life ; thus fortifying 
 the claims of parentage by the teachings of 
 God's Word and His house. 
 
 II. In children, both their human and di- 
 vine RELATIONSHIPS 8HOCLD BE FOSTERED. 
 
 1. This requires piety in the parents. How 
 else can they show their children the ways of 
 the Lord ? Parents are to their children 
 God's representatives and viceregents on 
 earth. 
 
 2. This will cultivate piety in the children. 
 " Keep God's Sabbath " in the home : bring 
 upon young hearts and minds the graces of 
 religion, the delight of " holy psalm and 
 song," the teachings of Jesus, the bliss of 
 adoption through Christ ; and " bringing them 
 up in the nurture and admonition of the Lord." 
 
 IH. In SABBATn habits the family needs be 
 devoutly educated. 
 
 1. Sabbath leisure gives opportunity for 
 parental attention to the religious interests of 
 the family. 
 
 2. Tlie Sabbath solemnity is helpful to the 
 effort of leading children's thoughts to godly 
 instruction. 
 
 3. Sanctuary services and ordinances should 
 form themes of teaching and interest in the 
 home on sabbath days. 
 
 Children, thus trained in early recognition 
 of God by parents who link themselves with 
 God in holy life and word, and who "make 
 the Sabbath a delight " in their homes, as- 
 suredly will not depart from the ways of re- 
 ligion, but tread early the path after Jesus. 
 [See Addenda to chapter, Family Piety and 
 Sabbath and Sanctuary^ 
 
 V 3 — Theme: Filial obligations. 
 
 11 Ye shall fear every man his mother and his 
 father:' 
 
 Under the patriarchal dispensation the 
 father was to be revered not only as the head 
 of the family, but as the priest in the home 
 circle The tent and the altar were reared 
 together, children were expected to honour 
 their parents by becoming attention to social 
 and sacred duties. In the decalogue the 
 claims of parental authority were enforced ; 
 and, being here reiterated, the Hebrews would 
 be taught those duties which, disregarded, 
 bring discord and misery into tho home. Na- 
 tural instincts prompt filial fear, but unduti- 
 fulness to parents will often spring up with 
 other moral delinquencies to which our fallen 
 nature is prone. Want of reverence for 
 parenthood — 
 
 I. Exhibits baseness of heart. The af- 
 fections must have become corrupt, the feel- 
 ings hardened, when parents are dishonoured. 
 
 II Incurs the divine displeasure. It is 
 God's will that children should reverence 
 their parents ; to disobey His will is to dis- 
 honour and displease Him. 
 
 III Entails disastrous consequences. 
 A special promise was made to those who 
 would obey in these particulars, and in 
 several parts of Scripture threatenings of 
 punishment are annexed to disobedience. 
 Obedience should be reverent, affectionate, 
 cheerful and constant. " Children obey your 
 parents in the Lord, for this is right." — 
 F. W. B. 
 
 V. 5. — Thewe: Willing offerings of 
 teace. 
 
 See homilies on Chapters iii and vii. 
 Compare specially Outline, Chapter i., v. 3, p. 
 14, Volition in worship. 
 
 V. 9. — TJieme: Harvest gleanings. 
 
 How notable are the provisions made in the 
 Mosaic law for the poor. 
 
 The Sabbatical year (Exodus xxiii. 10, 11 ; 
 compare Dent. xv. 12, 15) 
 
 The equalization of the atonement money 
 for poor and rich, thus establishing the value 
 of tho poor as equal to the rich (Exodus 
 xxx. 12). 
 
 The same minute directions for the poor 
 man's offerings, showing God's equal interest 
 in his sacrifice (Levit. ii., etc.). 
 
 And here the command that the harvest 
 and vintage gleanings should be left (vv. 
 9, 10). 
 
 Notice — 
 
 I. That the humane laws of modern 
 times, respecting gleaning privileges, are all 
 upon this Mosaic command 
 
 Everywhere there is a popular feeling that 
 the farmer should allow, and was not entitlod 
 to prevent the poor from gathering what tho 
 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 tres- 
 pass ; and Blackstone (iii. 12) seems to adopt 
 his opinion. But that has since been twice 
 tried, and decided in the negative in tho Court 
 of Common Pleas; the Court finding it to be 
 a practice incompatible with the exclusive 
 enjoyment of property, and productive of va- 
 grancy 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). 
 
 The law of Moses directed a liberal consi- 
 deration for the poor at the seasons of harvest 
 and ingathering. The corners of the field 
 were not to be reaped ; the owner was not to 
 glean his own fields ; and a sheaf accidentally 
 left in a field was not to be fetched away, but 
 to be the possession of the poor gleaners. 
 
 Although the permission to glean w»s a 
 favour, it required no special influence to 
 
UOM1LETIC COM MEM\ I ft ) < >\ 
 
 rCHAP. XIX. 10, 12. 
 
 secure it ; for Ruth secured this liberty with- 
 out any recommendation (Ruth ii. 2, 3). 
 
 II. That a benevolent helpfulness in respect 
 oj the poor is a special obligation of those 
 who ENJOY PLKNTT. 
 
 1. Witli God in thought, the rich will spare 
 of their abundance that the poor may bo fed. 
 And this is the meaning of this sealing sen- 
 tence, " I am tho Lord your God " (v. 10). 
 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. What render to God ? 
 " As ye have received, give !" Seek occasion 
 to gladden others — those in need. Gladness 
 wbich has no kindly outlet and expression 
 makes men selrish and hard. (Jod is lavish; 
 lot your "hands be opon" also (Psa. cxlv. 
 16). 
 
 8. Kindness to tho poor has especial assur- 
 ances of divine approval. " He that giveth to 
 tho poor londeth to the Lord." "The liberal 
 soul shall bo made full." But Ho will requite 
 those who neglect the poor (Psa. ix. 18: xii. 
 6). 
 
 III. That this generous consideration for the 
 
 P00r is A TOKEN OF GOL>'s KI'.AKH I HllLi: 
 Low LY. 
 
 1 Their maintenance engaged tho divine 
 attention. For them "tho corner" of tho 
 Hold was claimed from the reapers, and to 
 them was assigned tho right to olear the 
 ground. It was their part in the national toil, 
 the poor had this heritage in tho land. And 
 ■ijoins on His Church now to "caro for 
 the poor." They aro Christ's bequoathment 
 to His disciples. "Tho poor always ye havo 
 with you." 
 
 1. Ihoir salvation it prominently sought In 
 tho gospel. " To the poor the gospel is 
 preached." And "God hath chosen tho poor 
 rich in faith." Ho who showed concern for 
 their physical supply and maintenance, as 
 emphatically manifests His desire that they 
 bo "blessed with all spiritual blessings " in 
 Christ. Therefore — 
 
 (a) The poor should cherish a gratoful 
 and trustful hope in their God. 
 
 (/>) They should value the high mercies 
 of redemption in Christ beyond all tho kind- 
 nesses of His providence. For tho favours 
 of providence only affect them temporally, 
 but •• the riches of His graco "are of oternal 
 consequence. Therefore, " seek ye first the 
 kingdom of God and his righteousness, and 
 all these things shall be added unto you." 
 
 (<-) Let none, because of lowliness or 
 poverty, despond of God's favour. All His 
 regulations prove that " he caroth for yon." 
 Look unto Him with assurance. "This poor 
 man cried and the Lord heard him, and saved 
 him out of all his troubles" (Psa. xxxiv. 
 6> 
 
 " His love ordained the seasons, 
 By Him are all things fed, 
 Ho for tho sparrow caroth, 
 Ho gives the poor their bread : 
 
 Every bounteous blessing 
 His faithful love bestows : 
 
 Then magnify His glorious Namo 
 From Whom all goodness flows." 
 
 V. in. — Theme: Jehovah's higutk<>i;s 
 
 M.MAN OS. 
 
 " I am the Lord your God." 
 
 Though tho record of divino revelation 
 contains no argument to prove the existence 
 of God, it repeatedly asserts the fact; all tho 
 forces of nature, all positive and moral 
 statutes, are traced to the sovereign will and 
 absolute authoritv of Jehovah. The Hebrews 
 wcro taught that their obedience was not to 
 bo governed by the customs of society, their 
 own preferences or prejudices, but by tho 
 declared will of Him Who had sovereign claim 
 to thorn and theirs. Thus they were em- 
 phatic-ally taught — 
 
 I. 7 he absolute supremacy of Jehovah. No 
 imaginary doity was to bo brought into com- 
 petition, or comparison with Him. He, tho 
 il, Infinite, Almighty, Creator, and 
 I all things. \\^ had right to 
 assort His claim to universal homage : to 
 settle the question of the human mind about 
 tho divine existence. God has spoken, de- 
 clared His existence, and character; to doubt 
 that word, deny that existence, impeach that 
 character, indicate derangement of the mental 
 powers, and debasement of the heart. 
 
 fJ. r of their obligation <•. 
 
 rd, \lc claimed them 
 M His own Ml idols wore 
 
 to be forsaken (v. 4), the worship of Israel 
 was not to havo its basis in ignoranco, or 
 origin in fear, but in the recognition of tho 
 obligations under which Jehovah's relation- 
 ship and dealings had placed them. Ho was 
 a jealous (jod, ami would not share worship 
 with another. Having received such a 
 lation of the divine character and claims, Israel 
 was under obligation to render intc. 
 cheerful, devout, constant, implicit, : I 
 obedience. The divine claims to obei 
 aro unrelaxing, declarations of our obligations 
 unrepealed. " Yo aro not your own, 
 " I beseech you, brethren, by the morcios of 
 etc. Tho divino supremacy of Christ 
 places us under binding obligation to serve 
 J/im loyally ; His self-sacriticing love con- 
 strains us to serve Him lovingly.— F. IV. B. 
 
 V. 12 — 7 heme: Falsf. BWBAKKO. 
 
 All nations have severely punished perjury. 
 The Egyptians with death or mutilation ; 
 the Greeks with heavy fines and ultimate loss 
 of all civil rights ; the Remans visited it with 
 the penalty of death. 
 
 These ancient nations all held that the gods 
 wore especially incensed by this crime, and 
 that a divine Nemesis pursued the perjurer. 
 [See Addenda to chapter, I\ 
 
 I. What mvf.aring BY SOOs HilO is- 
 
 TAILS. 
 
 1. Acknowledgment of Bis Omniscience. It 
 calls Him to witness, and imprecates Him at 
 the avenger of falsehood. 
 
Chap. xix. ii> —16.] 
 
 THE BOOK OF LEVITICUS. 
 
 239 
 
 2. Acknowledgment of His Righteousness. 
 He is to be the umpire and arbitrator. We 
 call in as a witness to onr 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" (Exod. xx. 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 (Heb. x. 30). And 
 "there_shall in no wise enter the heavenly 
 city any who loveth and maketh a lie " (lie v. 
 xxi. 27). 
 
 V. ];;_ Theme: Fairness to hired i.a- 
 BOURERS. 
 
 I. Work is a just basis for an excitable 
 
 CLAIM. 
 
 Therefore it should bo paid for, not patron 
 isingly, nor gmdgingfy t i"it 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 be de 
 
 1 ERRED AFTER WORK IS DOSE. 
 
 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 bo com- 
 pensated with increment. " Short reckonings 
 make long friends." 
 
 III. Masters should study TnK 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 dependents in his lowly home waiting 
 to share in the earnings of the day. Hold 
 not back his dues "all night until the morn- 
 ing," lest your inconsiderateness inflict priva- 
 tion and embitter poverty. Comp. Deut. xxiv. 
 11, 15; Jer. xxxii. 13; Mai iii. 5; James v. 
 4. [See Addenda to chapter, Business and 
 Work.-] 
 
 V. 14.— Theme: Deaf and blind. 
 
 i. As witnesses to afflictions possible to 
 all, they call for our commiseration. 
 
 ii. As sufferers of direful infirmities, 
 they should enlist our gentle care and gener- 
 ous helpfulness. " Eyes to the blind." 
 
 iii. As pensive illustrations of man's 
 frailtv they should incite our gratitude 
 that God made us to differ. 
 
 Consider — 
 
 1. How mean the act of ridiculing those who 
 carry the grief of such bodily infirmities. 
 " But fear thy God," for He will requite. 
 
 2. How swift was the compassion of Jesus to- 
 wards those sad children of infirmity. 
 
 3. How glad the outlook of the heavenly 
 life for such as suffer here — if they have hope 
 in Christ. For " there shall be no more sor- 
 row, nor crying, neither any more pain." 
 
 V. I"). — Theme : Impartial justice. 
 
 I. Justice perverted. 
 
 In every nation and age wealth and influ- 
 ence have effectively distorted the adminis- 
 tration of justice. 
 
 Poverty and weakness have borne cruel and 
 basest wrongs by reason of their very help- 
 lessness. 
 
 II. Justice inflexible. 
 
 Poverty may not be pleaded in arrest of 
 justice. He, who being poor, acts wrongly, 
 may not make poverty his screen ; he must 
 bear bis guilt. A sentimental pity for tho 
 poor would thwart the ends of righteousness. 
 Sin is sin whether committed in rags or in 
 ermine. [Comp. Exod. xxiii. 3.] 
 
 A servile courtesy to the " mighty "is equally 
 subversive of righteousness. A perfidious 
 kin£ is as guilty a traitor to his country as a 
 perfidious subject. Neither station nor purse 
 should sway the balances of justice. 
 
 As in the sanctuary, so at the bar, there 
 should be " no respect of persons." [Comp. 
 Jas. ii. 6, 19, with verses 2-4.] 
 
 III. Justice certain. 
 
 God wilt judge those who now administer or 
 pervert judgment. l - Every man shall give 
 account of himself to God." 
 
 The " supreme Judge of all tho earth " will 
 do right. He " discerns judgment " now, and 
 will dispense justice at the last day. [See 
 Addenda to chapter, Justice.} 
 
 V. 16. — Theme: Tale-bearing and slander 
 I. Character is in the keeping, and there- 
 fore 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. [See Addenda to chapter, Slander.'] 
 
 II. Character may be ruthlessly shat- 
 tered 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. 
 
210 
 
 H0M1LET1C COMMENTARY ON 
 
 [CHAP. XIX. IK, 10. 
 
 Proof not asked ; nothing therefore to check 
 or refute tho slander. And " lying lips " find 
 dolight in adding to the lie as they pass it on. 
 
 3. Reputation is easily damaged. That which 
 only a lifetime can build an hour may defame. 
 
 III. Character is so precious that its Ira- 
 ducers should be loathed. 
 
 1. Dread a talc bearer as a destroying pesti- 
 lence. 
 
 2. He -who wrongs another's reputation may 
 next wrong yours. By heeding his slanders 
 you encourage his vile trade, and slander must 
 find tiew victims I 
 
 3. Put to shame all tale-bearers with ruthless 
 severity. 
 
 Note— 
 
 i. Thoro is enough of woe abroad with- 
 out increasing it. 
 
 ii. As we need our many evils to be 
 pitied by man and pardoned by God, lot 
 us with " charity hido sins," not expose 
 them. 
 
 iii. There ie grace in Christ, and energy 
 in tho Holy Spirit, by which to perfect a 
 good lifo and win a good name, which 
 oven enemies of roligion shall bo unablo 
 to dofamo or destroy. 
 
 IT. The light of the final fudgmomt will 
 refute all slandor, and bring every secret 
 thing to the open gaze of the world. 
 
 1. In seeking to turn him aside from sin 
 (v. 17). [See Addenda to chapter, Neigh- 
 bourliness.'] 
 
 '_'. In bearing patiently any wrong received 
 from him (v. 18). 
 
 3. In praying and working for h is conversion 
 to God. 
 
 4. In leading him to the Saviour you have 
 yourself found ; as did the woman of Samaria 
 her neighbours. 
 
 A. Cultivate kindness and generosity by com- 
 munion with Jesus ; and that will so fill your 
 soul with pity for the erring, and yearning for 
 their deliverance, as will make it easy to love 
 your neighbour. 
 
 B. Consider how many evils you have 
 wrought, which men have had to condone 
 and God to forgive, and then you will take 
 meekly the wrongs others have done you. 
 
 C Live with eternity in -view, and act to- 
 wards others more as you will wish you had 
 done in tho Day of Account, and through tho 
 everlasting ages. 
 
 1 ». And as opportunity goes by r.viftly, do at 
 once what love prompts, and " do it with thy 
 might." Thoro are wounds waiting to bo 
 healed, hearts to be comforted, estrangements 
 to bo conciliated, error* to bo forgiven, 
 
 " Love thy neighbour," with like depth and 
 thoroughness as thou lovest " thyself." 
 
 V. \%.—T*euu: Nrxohbousli lots. 
 
 '■ Thtm shall love thy neighbour as thyself." 
 
 Disinterested love is difficult to cherish, and 
 is all too raro. 
 
 Tho contraries of love are everywhere rife : 
 jealousy, rivalry, cruelty, selfishnoss, gree d , 
 halo. 
 
 An unloving spirit is an ungodly one: (ore 
 malicious man is as unliko God as an immoral 
 man is ; tho slanderer is as cruel as tho 
 murderer. 
 
 I. All trie in man love has m boot and 
 
 ORIOHI l.N GOD. 
 
 It is a ray of His glory, a breath of His 
 Spirit. A mothers lovo is a divinely-implanted 
 instinct. So the love of friendship is heaven- 
 born. And neighbourly love is an inspiration 
 from God. The lino feelings of benevolence, of 
 philanthrophy, of charity — all aspects of tho 
 divine spirit of lovo aro of Him. And <. 
 tian love, tho love of God, love for Christ, the 
 brotherly love of saints, all come from our 
 drinking in tho spirit of Jesus. 
 
 IX Every bxpbbbbiob oi trtjb m mis 
 
 LOVE HAS 111. \\ 1 Vs IlKiHEST APPROVAL. 
 
 Our love GodwardVB the rising of tho llamo 
 towards its Source, and is as a '• sweet savour 
 of Christ " to Him. 
 
 Our love for man is the outbreaking of the 
 mind of Christ in us, the diffusion of the very 
 spirit of Jesus. 
 
 Lovo for God and for man, let it prevail, and 
 it brings he i " . m the human 
 
 . and will make our bleared and dis- 
 tracted earth again like heaven. 
 
 Ill XkUJIIU >1 Ul.Y LOVE II ^s VMi'LE OPPOR- 
 TUNITIES FOR ILLUSTRATION. 
 
 V. \'.K— Theme: Tin. kihonmiui.ity of 
 tDBHtP. 
 
 " Ye shall keep my statutes." 
 
 The Israelites knew that tho land towards 
 which thoy wero moving was ^ivon thorn for 
 their inheritance, they were to possess it, and 
 enjoy its abundant resources. But they had 
 to remember that it was Jehovah who had 
 delivered them from Egypt, who would con- 
 duct thorn through the wilderness, and to 
 whom they would bo responsible when they 
 would get to tho end of their wanderings, and 
 enter upon the land flowing with milk and 
 honey. In Canaan thoy would be the Lord's 
 husbandmen, and stewards, to farm tho land 
 according to His will. " Ye shall keep my 
 statutes." They would be reminded of their 
 stewardship in — 
 
 I. Thb BAORxncu ran ottbrrd to mi. 
 lord (see preceding Homilies on offerings! 
 As tho Hebrews brought tho best of then 
 Bnbstanoe and offered it to the Lord, they 
 would recognise the claims of the Highost and 
 Holiest to themselves and all they possessed. 
 
 II. IN THE 1'oUTIo.NS TIIEV REBBRVRD For 
 
 the POOR. They were the almoners of the 
 Lord, and at His command must see that the 
 needy did not porish from want. Coveteous- 
 noss and selfishness wero alike condemned ; 
 they could not do as thoy pleased with tho 
 grapes and corn. 
 
 III. In the non-fakh. ii viiov or rsiiu- 
 CtTHCISBD FRUIT. The young trees were to 
 bo left for four years, the fifth year they 
 might partake thereof. Thus a curb was put 
 upon their appetites, and the first-fruits were 
 to be whollv deroted to the Lord. Thus the 
 
CUAP. XIX.] 
 
 THE BOOK OF LEVITICUS. 
 
 241 
 
 earth would be to Israel God's banqueting 
 house, and the people were to partake only 
 of those things which the divine host con- 
 sidered good for them and the land. 
 
 IV. In the preservation of produce and 
 stock from adulteration. There was to 
 be no breeding between diverse kinds of 
 cattle, no mingling of seed in sowing a field, 
 no mixing of materials in fabrics for garments. 
 These injunctions would not only be in har- 
 mony with Jehovah's requirement of purity 
 in heart and life, but would keep before the 
 minds of the people the fact that corn and 
 cattle, food and clothing were all under His 
 surveillance. He was the proprietor of all ; to 
 Him account must be rendered for all. 
 
 V. In the righteousness of their com- 
 mercial transactions. Here we see (vv. 35, 
 86) how thorough and searching the morality 
 of the Mosaic law was. The Hebrews were 
 to avoid every kind of wrong-doing. Religion 
 was to affect their business transactions, cover 
 tho whole of their secular life. In everything 
 they did they were to remember that the eye 
 of the Lord was on thorn, they were His ser- 
 vants, under obligation to do all to His glory, 
 according to the principles of righteousness. 
 
 Under the new dispensation we are stewards 
 in the kingdom of Christ. We are responsible 
 for the use we make of the talents entrusted 
 to us. The gospel does not exempt us from 
 responsibility to live righteously all our days ; 
 all the precepts of the moral law are summed 
 up in the golden law, as enunciated by Christ, 
 '•Thou shalt love," etc. Christianity de- 
 mands a holy, righteous life, as well as a 
 sound scriptural belief. — F. IV. B. 
 
 Theme: The duty of reproving our 
 neighbour. "Thou shalt not hate thy 
 brother in thy heart : thou shalt in anywise 
 rebuke thy neighbour, and not suffer sin 
 upon him." 
 
 The ritual or ceremonial law was such " a 
 yoke as neither our fathers nor we (says 
 Peter) were able to bear." Yet many excel- 
 lent moral precepts are interspersed among 
 those laws. Several in this chapter (vv. in, 
 11, 13, 14, 15, 16). In this injunction con- 
 sider — 
 
 I. What duty is enjoined, and what 
 
 SHOULD BE REBUKED. 
 
 1. To tell anyone 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 con- 
 vince him of his fault, and lead him in the 
 right way. 
 
 2. Love requires that we also warn him of 
 error which would naturally lead to sin. If 
 we do " not hate him in our heart," but love 
 our neighbour, we shall generously warn him 
 of mistakes likely to end in evil. 
 
 3. Avoid reproving for anything that is dis- 
 putable. A thing appears evil to me, there- 
 fore if I do it I am a sinner before God. But 
 another is not to be judged by my conscience. 
 So I must only reprove for what is clearly 
 
 and undeniably evil, eg., profanity, insobriety; 
 Few who are guilty of these will defend them, 
 when appeal is made to their conscience in 
 the sight of God. 
 
 II. Who they are we are called to re- 
 prove. 
 
 1 There are some sinners we are forbidden 
 to rebuke. " Cast not pearl before swine," 
 i.e., brutish men, known to be immersed in 
 sins, having no fear of God before their eyes. 
 Do not expose the precious pearls, i.e., the 
 sublime doctrines of the gospel, to their con- 
 tempt, and yourself to injurious treatment. 
 Yet if we saw such persons speak or do what 
 they themselves know to be evil we ought to 
 reprove them. 
 
 1. Our "neighbour " is every child of man, 
 all that have souls to be saved. If we re- 
 frain because some are sinners above other 
 men they may perish in their iniquity, but 
 God will require their blood at our hands. 
 
 3. Else, in the lower world there might be 
 upraiding of us for our neglect of duty, 
 through which souls, left unwarned, failed to 
 " flee from the wrath to come." 
 
 4. Yet, the reproving is not to be done in 
 the same decree to everyone. First it is par- 
 ticularly due 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 "ho 
 that hateth his brother is a murderer." It 
 imperils our own salvation to neglect this 
 duty. 
 
 III. What spirit and manner should 
 mark OUB i-ebi okmance of this duty. 
 
 1. There is considerable difficulty in doing 
 it aright. Although some are specially quali- 
 fied 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 for 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 salva- 
 tion. 
 
 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 re- 
 prove ; disclaiming all self superiority; own- 
 ing 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 you- 
 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 ant? 
 artless declaration of disinterested love. It 
 will pierce like lightning. 
 
 7. With great seriousness, showing that you 
 
 B 
 
242 
 
 H0M1LET1C COMMENTARY ON [chap. XIX. 26— 8* 
 
 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 ar- 
 gument. " Ridiculum acri fortius?' "Answer 
 a fool according to his folly, lest he be wise 
 in his own eyes." 
 
 D. Adapt the manner to the occasion. By 
 few or many words as the situation deter- 
 mines ; or by no words at all, but a look, a 
 gesture, a sigh. Such silent reproof may bo 
 attended by the power of God. 
 
 10. Watch for a fair occasion. " A word 
 spoken in season, how good it is." Catch 
 tho " Mollia tempora Jandi," the time when 
 his mind is soft and mild. 
 
 11. But should a man be left alone -.t'hcn 
 intoxicated ? I dare not say so; for instances 
 are forthcoming of its having had good 
 effects. Despise not the poor drunkard. 
 Many of them are self-condemned, but they 
 despair. He that tolls a man there is no help 
 for him is a liar from the beginning. "Be- 
 hold tho Lamb of God that taketh away tho 
 sins of the world." 
 
 12. You that are diligent in this labour of 
 love be not discouraged. You have need of 
 patience. That " you reap, if you faint not." 
 
 When a reUgioui movement is abroad it will 
 be accompanied -with a spirit of re: 
 All who are awakened by Gods Spirit will be 
 reprovers of outward sin. — John Wesley, 
 M.A., Sermons lxv. 
 
 Vv. 26, 31.— Theme : Wicked m i-ersti- 
 tions. 
 
 i. a troof of man's akkant alienation 
 
 FROM GOD. 
 
 Ho will create oracles, consult devils, any- 
 thing rather than seek unto God. 
 
 II. A RECOGNITION OF HARK SllRITUAL 
 AGENCIES OFPOSED TO GOD. 
 
 Scripture does not declare these " familiar 
 spirits " to be unreal : it acknowledges them, 
 and records man's dealings with them : Samuel 
 and Witch of Endor. [Compare Acts xvi. 1G.] 
 
 III. A REPROBATION OF SCCH FERSOSS AS 
 CLAIM TO BE " MEDIUMS " OF INTERCOURSE 
 WITH SPIRITS. 
 
 " Regard not them." God disowns them. 
 A fearful case they are in who make this their 
 trade. Heaven denounces them, and will ex- 
 clude them. Spiritualists are in no favour or 
 league with Deity. 
 
 IV. A PROHIBITION OF ALL USE OF THESE 
 "WICKED MYSTERIES. 
 
 Man is to deal alone with Deity, with God 
 in Christ, with the Holy Spirit. They who 
 " seek after wizards," and '• use enchant- 
 ments," are offending Cod, and are " defiled by 
 them* 
 
 Trayer brings us direct to Him who is the 
 " Father of lights " ; and He giveth liberally to 
 " any who lack wisdom and will ask of God" 
 (James i. 17, and 5). 
 
 Jesus Christ is the one Mediator, and " ever 
 liveth to make intercession for us." There 
 should be no intercourse with the spirit world 
 
 but through Jesus, and through Him with the 
 Father alone. [See Addenda to chapter, 
 Superstitions.} 
 
 Vv. 3 and 30. — Theme: Sacbedness of 
 
 THE SABBATH8. 
 
 " Ye shall keep my Sabbaths." 
 
 All days belong to God, and should therefore 
 be kept sacred, but He has seen fit to anoint 
 one day in seven with the oil of gladness above 
 its fellows. The Sabbath is a divine institu- 
 tion dating from Eden, is associated with the 
 completion of the great work of creation. It 
 was heaven's antidote to the curse of labour. 
 Let us consider : 
 
 I. For what purpose was the Sabbath 
 
 ORIGINALLY INSTITUTED ? 
 
 Certainly not because God needed it : 
 though on it He rested from His labours and 
 sanctified it. It was made for man, that in 
 it he might enjoy; (a) physical repose; (/>) 
 mental recreation ; (c) spiritual profit ; (d) 
 uninterrupted opportunities for divine wor- 
 ship. Godlessness has ignored its claims, 
 Beltishneis has begrudged its weekly advent 
 and call from secular engagements. The 
 observance of one day in seven for the re- 
 pose and refreshment of body, mind and 
 heart brings blessings to man and glory to 
 God. 
 
 II. For what PDBFOSM THE sabhath HAS 
 
 l'.l n IKlil III ATLI> 1 NHKI: THE NEW DISPEN- 
 SATION. 
 
 The change of day, the less rigid demand 
 for its ceremonial observance, have not 
 lessened its importance and necessity, It is 
 still to be observed as a day of rest from 
 secular toil, and specially devoted to the 
 work and worship of Jehovah. The Christian 
 Sabbath is associated with the completion of 
 tho great work of redemption. Christ set His 
 appropriation and approval upon it by making 
 special posthumous appearances to His dis- 
 ciples on the first day of the week. The 
 conduct of the apostles gives authoritative 
 sanction to the observance of the first day 
 instead of the seventh ; and the Holy Spirit 
 has set His seal of approval upon the change, 
 not only by 'the descent at Pentecost, but 
 by exerting His saving power, as Christians 
 have met for worship and extending the Re- 
 deemer's Kingdom on the Lord's Day. — 
 F. W. B. 
 
 V. 32. — Theme : Homage for age. 
 That is, when and — 
 
 i. Because the aged represent mature 
 WISDOM. 
 
 ii. Because the aged record loxg tears spent 
 
 IN OUR SERVICE. 
 
 iii. Because the aged demonstrate god's 
 
 PROVIDENTIAL CARE. 
 
 iv. Because the aged are solemn admoni- 
 tions of life's decay. 
 
 v. Because the aged suggest nearness to 
 
 ETERNITY. 
 
 vi. Because the aged exhibit the richest 
 
 FRUITS OF GRACE. 
 
«hap. xix. 33, 35, 36.] THE BOOK OF LEVITICUS. 
 
 243 
 
 vii. Because the aged mark the line of god's 
 covenant blessings for descendants. 
 
 viii. Because the aged represent on earth 
 
 HIM WHO IS THE " ANCIENT OF DAYS." 
 
 (a) Youth Bhould venerate the aged (Joh 
 xxx. i. 12 ; Isa. iii. 4, 5). 
 
 (b) Age should influence and hallow the 
 young (2 Tim. i. 5). 
 
 [See Addenda to chapter, Old Age.~\ 
 
 V. 33. — Theme: Courtesy to strangers. 
 
 I. WE OURSELVE8 ARE 6TRANGERS ON THE 
 EARTH. 
 
 " For ye were strangers in the land " (v. 
 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. Col KTESY SHOULD ROOT IT8ELF 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 bene- 
 volence. "Love" gives lavishly. Courtesy 
 should not be meagre and superficial. 
 
 III. GrATITIUE 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. 
 
 " I was a stranger and ye took me not in : 
 Depart !" 
 
 Vv. 35, 36. — Theme : 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 civi* life would be impossible. 
 
 ii. Dishonesty is subversive of the very 
 
 BA8IS OF 80CIAL 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 de- 
 ceitful debds. 
 
 " I am the Lord." 
 
 He sees all secresies ; weighs all balances ; 
 hates all dishonesties ; will requite all de- 
 ceits. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XIX. 
 
 Morality. 
 
 Morality is the object of government. We 
 want a state of things in which crime will not 
 pay, a Btate of things which allows every 
 man the largest liberty compatiblo with the 
 liberty of every other man." — Emerson, Tor- 
 tune of the Republic. 
 
 " let us still the secret joy partake 
 To follow virtue even for virtue's sake." 
 —Pope. 
 
 Family Piety. 
 
 Where Abraham pitched his tent, there he 
 built an altar. 
 
 " We are really what we are relatively." 
 —P. Henry. 
 
 " Children are what their mothers are." 
 — Landor. 
 
 Sabbath and Sanctuary. 
 H O day of rest ! How beautiful, how fair, 
 How welcome to the weary and the old ! 
 Day of the Lord ! and truce to earthy care 1" 
 —Longfellow, Christus. 
 
 Sin keeps no Sabbaths. 
 
 Of a well spent Sabbath Philip Henry used 
 to say : " If this be not the way to heaven, I 
 know not what is." 
 
 Poor. 
 
 " This mournful truth is everywhere con- 
 fessed, 
 Slow rises worth by poverty depressed." 
 — Samuel Johnson. 
 
 " Poverty is the only load which is the 
 heavier the more loved ones there are to 
 assist in supporting it." — Richter. 
 
 Charity. 
 
 " They serve God well, 
 Who serve His creatures." 
 
 — Mrs. Norton. 
 
 " He is truly great, that is great in charity." 
 — Thomas a. Kempis. 
 
 " To pity distress is but human ; to relieve 
 it is Godlike."— Horace Mann. 
 
 r2 
 
214 
 
 HOMILETIC COMMENTARY ON 
 
 [CHAP. XX. 2. 
 
 Perjurv. 
 
 11 Sworn on every slight pretence, 
 Till perjuries are common as bad pence, 
 While thousands, careless of the damning 
 
 sin, 
 Kiss the Book outside, who ne'er looked 
 within."— Co wi'EU. 
 
 Business and Work. 
 " Business dispatched is business well done, 
 but business hurried is business ill done." — 
 
 BULWEB LyTTO.V. 
 
 " All true work is sacred ; in all the work, 
 wore it but true hand labour, there is some- 
 thing of divineness." — Caklyle. 
 
 " In every rank, or great or small, 
 'Tis industry supports us all." — Gat. 
 
 *' For men must work, and women must weep, 
 And the sooner it's over, the sooner to sleep." 
 
 — i Km 
 
 Justice. 
 " Heaven is above all yet ; there sits a Judge 
 That no king can corrupt." 
 
 —Henry VI II. iii., 1. 
 
 " Ho who the sword of Heaven would bear, 
 
 Should bo as holy as severe ; 
 
 Pattern in himself, to know 
 
 Grace to stand, ami virtue go ; 
 
 More nor loss to others paying 
 
 Than by self-offences weighing." 
 
 — Measure for Measure. 
 
 "Four things belong to a judge: to hear 
 courteously, to answer wisely, to consider 
 soberly, and to docide Impartially." 
 
 — Socrates. 
 
 " The virtue of justice consists in modera- 
 tion, as regulated by wisdom." — Aristotle. 
 
 Slander. 
 
 "One evil tongue," say the Jews, "hurts 
 throe persons, the speaker, the hearer, and 
 the person spoken of." 
 
 "A lost good name is ne'er retrieved." 
 
 —Gat. 
 " I hate the man who builds his namo 
 On ruins of another's fame." — Gat. 
 
 11 'Twas slander filled her mouth with lying 
 words : 
 Slander, the foulest whelp of sin." 
 
 —Pollock. 
 
 " Low breathed talkers, minion lispers 
 Cutting honest throats by whispers." 
 — Scott. 
 
 " Be thou as chaste as ice, as pure as 
 Snow, thou shalt not escape slander." 
 —Hamltt. 
 
 " Convey a libel in a frown, 
 And wink a reputation down." 
 
 —Swift. 
 
 N'KIMir.'H ULINESS. 
 
 " We cannot show ourselves more friendly 
 to any man than by an early reproof of his 
 error, or, as it is here expressed, by not suf- 
 Jerinj sin upon him. 'Tis a mercy to meet 
 with reproof (though late) from others ; but 
 to be soon reproved is much mercy. Every 
 good, the sooner it comes to us, the better it 
 is."— Caiol. 
 
 m pnsnra 
 
 'Superstition is related to this life, religion 
 to the next; superstition is allied to fatality, 
 religion to virtue : it is by the vivacity of 
 earthly devices that we become superstitious : 
 it is, on the contrary, by the sacrifice of these 
 devices that wo become religious." — Madvmi 
 
 DE SlAEL. 
 
 Old a<;k. 
 
 " Life's shadows are meeting Eternity's 
 day." — Jas. Li. Ci.akkl. 
 
 "Age is not all decay: it is tho ripening, 
 the swelling, of the fresh life within, that 
 withers and bursts the husk." — Ci.o. Mac- 
 Donald. 
 
 " Thus fares it still in our decay, 
 
 And yet the wiser mind 
 Mourns less for what age takes away, 
 Than what it leaves behind." 
 
 — Words worts. 
 
 CHAPTER XX. 
 
 Social mb ffijaral (Trimcs. 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Again thou shalt say to the children of Israel. These denunciations 
 of sin (already denounced in eh. xviii.) are to be repeated in the hearing of the 
 nation. The holy God would have these social and moral commands re- 
 
chap. xx. 3—27.] THE BOOK OF LEVITICUS. 245 
 
 iterated that they may be emphasised upon the people's attention. When sins 
 are pleasant to us, when inclination leads us towards them, it is scarcely in 
 human nature to halt at the first command to desist. Evil indulgence deadens 
 sensibility to God's voice. Although the law of heaven denounces iniquities, 
 yet when the sins are cherished, we are very slow to " turn at God's reproof." 
 Therefore, God speaks once more, "Again thou shalt say." "For God speaketh 
 once, yea, twice, yet man perceiveth it not " (Job xxxiii. 14). He knows our dis- 
 position to lurk in the enjoyment of our sins, therefore pursues us with His 
 voice, reiterating the warning words. 
 
 Vv. 3 and 5.— I will set My face against that man. Penalty is now attached 
 to prohibition. God emphasises His denunciations by affixing terrible punish- 
 ments to corrupt deeds. For a sinner will find he has to do with something 
 more than divine expostulations and commands ; " God is angry with the 
 wicked," and to crimes against righteousness He has attached doom. They 
 who will not pause at persuasions will be overtaken with punishments. 
 
 V. 4. — If the people hide their eyes. Connivance at wrong entails joint- 
 guiltiness in the deed, and joint-penalty. Affection and friendship often lead us 
 to wink at errors and misdemeanours in those we love, but we thereby become 
 "partakers of their sins " (Rev. xviii. 4), and shall " receive of their plagues." 
 
 %* Compare foregoing chapters for suggestive readings on the verses fol- 
 lowing. 
 
 It is specially noticeable that the penalty rather than the sin of all mis- 
 demeanour is distinctive of this chapter. If men are not restrained from evil 
 practices which the law has denounced as sin, it may be they will shun them 
 when the law annexes to them death ! How gracious is this act of God : 
 making it so clear to us that transgression of the law is not only repulsive to 
 Him — as being sin, but also destructive to us — as entailing death. There are 
 minds less startled by the heiuousness of wrong as God sees it than with the 
 disastrous consequences which wrong brings on themselves. Yet God appeals 
 even to the selfishness of sinners as a motive to shun sin. 
 
 Vv. 22-27.— A separated and sanctified people. God had separated Israel 
 from all the nations of the earth, to exhibit His holy character in their purity 
 and to illustrate the reward of holiness by possessing "the land flowing with milk 
 and honey "; thus connecting purity with privilege, as cause and consequence. 
 Being thus " separated " by God (v. 24), they were to separate themselves by 
 distinctive conduct (v. 25), and show themselves before the less favoured nations 
 as " holy unto the Lord" (v. 26). 
 
 If thus it behoved the Jewish people to maintain sanctity, surely we, who are 
 chosen in Christ Jesus and called to be saints, should show forth the virtues of 
 the Lord, and thus connect holiness of life with our enjoyment of the in- 
 heritance which is made ours by grace. 
 
 HOMILIES. 
 
 Topic : The Axe Laid at the Root op Moral Evil. 
 
 Here, commandments already given are repeated and enforced with renewed 
 authority and power. Repetition essential to inculcation of knowledge, and 
 fixing indelibly the truths taught. The vices into which Israel was liable to 
 fall are odiously repulsive to the virtuous human mind; how inexpressibly 
 abominable they must have been to the nature of the immaculately holy God ! 
 Inward as well as ceremonial purity demanded of the Hebrews, hence the con- 
 stant call to circumspection and consecration. One great purpose running through 
 the whole economy — the recovery of man from the practice, guilt, and penalty 
 
246 HOMILETIC COMMENTARY ON [chap. xx. fc 
 
 of sin. Looking at this chapter in the light of the circumstances under which 
 it was given we learn — 
 
 I. Constant vigilance enjoined against ensnaring sin. The people of 
 Israel were not elected to divine advantages unconditionally, exempted from 
 responsibility for the use they made of their privileges. The elaborate aud 
 searching character of the laws by which they were governed denoted (a) that the 
 people were very depraved by nature, and ever prone to sin; (b) that they wen 
 liable to yield to temptations arising from remembrances of the sinful habits of the 
 Eyptian$ ; (c) that they would be ever coming in contact with teductione to 
 wrong-doing (v. 22). Every vice — condemned in this chapter — is an outrage 
 upon decency and the moral sense. Nature sets her face against all such 
 iniquity, sets her burning stigma upon immorality. Filthy practices entail re- 
 tributive consequences. As a great family of which Jehovah was the head, 
 Israel was to guard against everything indecent and indelicate. Nothing could 
 destroy them but inward corruption, every weapon formed against them would 
 be futile if they kept pure in character, faithful in allegiauce to the Lord. 
 Abandonment to the abominations of the heathen would bring down the indig- 
 nation of heaven, and the land whither they were going would cast them out 
 as apostates and reprobates. 
 
 II. Tremendous retiuih tion.s attached to wrong-doing. Expressions of 
 divine displeasure against sin (in this chapter) are very strong, punishments 
 threatened very awful. It mattered not who the person might be upon whom 
 the guilt of idolatry and licentiousness might be brought, the sentence was to be 
 executed. The penalties seemed severe, but they showed (i.) the holiness "/" the 
 divine law; (ii.) the detestable natun of nn ; (iii.) the retributim 
 
 guilt. The fate of siuful nations was to be a warning to the Hebrews. The re- 
 vealed indignation of Jehovah against every kind of moral evil, was to lead the 
 people to avoid the approach and appearance of evil. These righteous statutes 
 calculated to awaken devout reflection, rigid self-examiimtiou. 
 
 Under grace in Jesua Christ we are elected to privileges, predestinated to be 
 conformed to the image of God's Son. The world is to see the purity of the 
 divine nature reflected in the light of our Christly lives. We are expected, by 
 Him who has called us out of nature's darkness, to represent aud thus recom- 
 mend the religion which, like its Author, is pure aud undetiled. Unfaithfulness 
 to our sacred trust, uuholiuess in our lives, will forfeit the favour of our Master, 
 destroy peace, produce spiritual ruin. The grand object of redemption is not 
 mere salvation from sin's consequences, but its complete removal from the 
 human soul and the universe of God. Nowhere as in the gospel of Christ does 
 the fire of indignation burn so fiercely against unrighteousness and impurity, its 
 intensest heat is centred in the mysteries and sufferings of the cross. — F. W. B. 
 
 Topic : Capital Offences. 
 
 "And I will set my face against that man, ami will cut him of from among his 
 people." (v. 3). 
 
 How frequently we read in this chapter of excommunication and death. The 
 words " he shall surely be put to death " occur again and again ; flash after flash 
 of the lightning of divine wrath, peal after peal of the thunder of divine condem- 
 nation startle us, as the various crimes are indicated towards which such judg- 
 ments are directed. As we reverently gaze and listen, we learn — 
 
 I. To what diabolical depths human DErRAViTY can sink. Those who in- 
 dulged in Molech worship, committed murder of the most horrible kind, and in 
 the heathen temples immoralities of the most degrading and disgusting character 
 
chap. xx. 4.] THE BOOK OF LEVITICUS. 247 
 
 were practised. Vice was not confined to public places, but its pollutions cursed 
 the most sacred and delicate relationships in life. Ha man nature can sink into a 
 condition of degradation, compared with which the natural habits of the brute 
 creation are pure and noble. 
 
 Hi To WHAT A FEARFUL EXTENT THE DIVINE ANGER CAN TURN. " God is Love," 
 
 and it is equally clear from nature and revelation He is also holy, just, and true. 
 He is angry with sin, and with the sinner while He loves and indulges in sin, and 
 such announcements of anger against the guilty as this chapter contains, show 
 God is a consuming fire against evil ; He sets His face against it, visits its per- 
 petrators with death. Only by infliction of death upon the sinner's Substitute, 
 can the claims of divine justice be met, the divine anger against sin be averted. 
 
 III. To WHAT FATAL ISSUES TRANSGRESSION OF THE DIVINE LAWS CONDUCTS. (a) 
 
 The loss of divine favour. " I will set my face against that man." Nothing can 
 be more awful than to incur the antagonism of the Almighty, (b) The loss o; 
 congenial society. " And will cut him ofi from among his people." He shall be 
 excommunicated, an exile and outcast for ever. The loss of the favour of God, 
 banishment from the society of the blessed, will constitute the punishment of the 
 finally impenitent. 
 
 IV. To what solemn fact3 these divinb declarations point. Unquestion- 
 ably : (a) To the heinousness of sin. That it required atonement, to be forgiven ; 
 that unforgiven it entailed death, (b) To the righteousness of God's law. That 
 it denounced every kind of iniquity, could not be broken in the smallest point 
 with impunity, (c) To the holinsss of God's name. Jehovah's nature arrayed 
 against even secret sins ; where He dwelt, where His name is recorded, nothing 
 impure must be allowed. 
 
 Conclusion. Human nature is still the same, prone to depart from the living 
 God, liable to sink to the lowest depths of sensuality and guilt. The anger of 
 God still bums against evil, His face set against evil-doers. Sin, if unrepented, 
 unremoved, brings death, destruction from the presence of the Lord. As of old, 
 so now, but with greater freeness and fuhiess, a way is open for pardon, purity, 
 peace. In the Christian Church, proclaimed in the glad tidings of the gospel, 
 we have — 
 
 1. Higher examples of holiness. Especially in our Exemplar, Christ Jesus. 
 
 2. Loftier precepts to guide us. Ethics of the gospel transcend those of the law. 
 
 3. Stronger inducements to urge us. Not fear but love, the gospel motive. 
 
 4. Superior prospects to cheer us. Life and immortality have been brought to 
 light by the gospel ; we may look forward to an eternity of rest in the Canaan 
 above.—/ 7 . W. B. 
 
 Topic: Connivance at Iniquity. 
 
 " If the people of the land do any ways hide their eyes from the man when he 
 giveth his seed to Molech," etc. (v. 4). 
 
 (a) Evils are allowed to pass unrebuked. From indifference : a total unconcern 
 about either right or wrong, piety or sin. Or from indolence : habitual inertia, 
 unwillingness to take any trouble to set wrong-doers right, or rescue the debased 
 from their degradations. 
 
 (6) Errors are permitted to flourish unmolested. From contempt of truth : caring 
 nothing for sacred knowledge, content to let others dwell and to dwell themselves 
 in ignorance or delusion, serving Molech or any other fallacy, as they may 
 prefer. Or from false charitableness : pleading that if men but be loyal to the 
 light they had, or faithful to convictions they cherish, as their standard of 
 duty and code of religion, it matters little what errors thrive. But consider — 
 
248 H0M1LET1C COMMENTARY ON [chap. xx. 4. 
 
 I. Appalling inhumanities wrought under sanction of religion. 
 
 " Giveth his seed unto Molech." Tender infants offered up to devouring fires. 
 Heathenism has its frightful records : the car of Juggeruauth ; the funereal 
 fires for widows : the abandonment of aged parents; children cast into the Ganges ; 
 etc. 
 
 Romanism has its catalogue of enormities ; prison torture3 ; inquisitorial 
 horrors, faggot fires of martyrdom, etc. 
 
 II. Pathetic unconcern over the enormities of sin. 
 
 Superstition is but one of the many foul products of sin ; and the barbarities 
 wrought through superstition are but a fraction of the cruelties developed by 
 sin. 
 
 1. There is a common callousness respecting the miseries rampant. The victims 
 of sin are everywhere — in debased homes, in asylums, in prisons : poverty, 
 brutality, villainy : yet society connives at it all, and avowed Christians lift 
 not the burdens with one of their fingers. 
 
 2. A willing ignorance of existing woes prevails. The people of the land 
 hide their eyes. How different this from — 
 
 The keen spirit, which 
 Seizes the prompt occasion, makes the thought 
 Start into instant action, and at once 
 Plans and performs, resolves and executes ! 
 
 A true grief for sin, and pity for the Mfuur, and hatred of what degrades the 
 soul of man and dishonours Cod, would stir us to generous activity. 
 
 III. Delusive BBLI satisfaction amid PREVAILING wrong. 
 
 It is not enough that we " hide our eyes." When men err and sin around us — 
 
 1. Xot to know may be criminal ignorance. Each man is set in charge with 
 the other; and we owe it to him that we inform ourselves of his conditiou and 
 conduct. To pass by on the other side M is no excuse for letting the sufferer die." 
 
 2. X<,t to shore in Ins deed does not exonerate us from his sins. If we conuive 
 at his deed we to a degree both sanction and encourage it. We OOgfct to " rebuke 
 the unfruitful works of darkness." But instead of that we give consent by our 
 silence, by our ignoring them. 
 
 3. Not to stay the inhumanities which are being inflicted renders us chargeable 
 with complicity. What brutality to stand inactive while children were being 
 sacrificed to Molech ! What cruelty to let the helpless suffer, the deceived 
 perish, the sinner be lost ! 
 
 IV Connivance at iniquities severely adjudged by god. 
 " Then I will set my face against that man " (v. 8). 
 
 1. The watchmans duty is to raise the sound of warning. [Comp. Ezekiel xxxiii.] 
 
 2. Yet every man who u-i/l keep his eyes open sees the occasion and necessity for 
 this ministry of protest, and warning, and rescue. He who sees not is guilty of 
 " hiding his eyes from the man." Sinners are everywhere ; sujferers are every- 
 where. 
 
 3. Judgment will be based on our actions to olliers. " Inasmuch as ye did it 
 unto me " ; or, " inasmuch as ye did it not " (Matt. xxv. 41, 45). 
 
 Note : Our urgent duty in the world is to — 
 
 (a) Rebuke sin and wrong-doing, and seek to check its ravages. 
 
 (b) Be alert amid opportunities to rescue the victims of iniquity from their 
 woes. 
 
 (c) Our own salvation is without guarantee unless we also seek " by all means 
 to save some." For we may inherit judgment for neglect of those " ready to 
 perish." 
 
 ((/) The very spirit of Christianity incites to eager and loving endeavour to 
 " convert the sinner from the error of his ways, save his soul from death, 
 and hide the multitude of his sins." 
 
chap. xx. 7-9.1 THE BOOK OF LEVITICUS. 249 
 
 Topic: The Possibilities of Sanctity (Vv. 7, 8). 
 
 Certainly "this present world" (Titus ii. 12) is not very friendly or favour- 
 able to active sanctity. 
 
 Yet it is the only world in which the human character and life can rise out of 
 sin into active sanctity. Death closes the door on opportunity. " As the tree 
 falleth so shall it lie." 
 
 Hence the urgency and repetition of this call of God, pleading with men to 
 "sanctify yourselves." Is it possible to effect this 1 How may we thus attain to 
 sanctity ? By 
 
 I. Abstinence : a steadfast negation of all tendencies and inducements 
 
 TO IMPURITY. 
 
 There must be diligent, strenuous and minute regard to every " Thou shalt 
 not " of God's Word. Assuredly, all sinful propensity in us must be repressed ; 
 all habits of evil denied; all indulgence of impure imaginations and desires 
 re/used. " Taste not, touch not, handle not." " Put off the works of darkness." 
 " Crucify the flesh with its affections and lusts." This chapter shows us how in 
 many sinful ways and works of the flesh we must " deny ourselves." 
 
 In order to this negation of all unholy dispositions and practices we shall 
 need that " grace may abound." For sinful man is " weak through the flesh." 
 But this grace is available to us in Jesus Christ. 
 
 II. Obedience : the diligent practice of all the duties and requirements 
 
 OF HOLINESS. 
 
 The affirmative side of sanctity is certainly not less important than the nega- 
 tive. "Do this and thou shalt live." " Ye shall keep my statutes and do them" 
 <v. 8). 
 
 A practical piety is imperative. To secure that the " house be empty and 
 swept" is something; iniquities cast out of the heartand life : but the good, the true, 
 the devout, the lovely must also be brought in. To have the vine pruned and 
 purged of all dead and fruitless boughs is necessary ; but equally it is desiderated 
 that what remains should " bring forth much fruit." 
 
 He who would " sanctify himself " must therefore cultivate pure affections, 
 thoughts and desires ; practise the duties and obligations of religion, maintain 
 habits of rectitude and godliness : " perfecting holiness in the fear of the Lord." 
 He who is " watchful unto prayer," " alive unto God," quick to heed and obey 
 His word, will not fail to attain to these affirmative qualities of sanctity. 
 
 III. Assistance : divine co-operation sustaining and succeeding human 
 
 EFFORTS TOWARDS SANCTITY. 
 
 " Sanctify yourselves" (v. 7), for " I am the Lord which sanctify you" (v. 8). 
 
 All His (1) disciplinary corrections and afflictions ; (2) Scripture teachings and 
 promises; (3) spiritual communicatiojis and religious privileges ; (4) gifts and 
 comfort of His Holy Spirit ; (5) purifying poiver of the indwelling love of Christ, 
 -are resources of God's sanctifying, with which He seals our earnest endeavours 
 after holiness. 
 
 " Work out your own salvation with fear and trembling, for it is God which 
 ivorketh in you both to will and to do of His good pleasure" (Phil. ii. 12, 13). 
 
 Topic: The Grief of Undutiful Children. 
 
 " Every one that curseth his fatlier or his mother shall surely be put to death, 1 ' etc. 
 (v. 9). 
 Family life should be a source and centre of consolation, affection and delight ; 
 
260 HOMILETIC COMMENTARY ON [chap. XX. 9. 
 
 parents proving a comfort and benediction to their children, and children bring- 
 ing gladness and honour to their parents. 
 
 Home is the sphere of harmony and peace. 
 
 Fearful is the conception of an accursed family : abusive children, agonized 
 parents ! It is the most dreadful perversion which earth contains ; love changed 
 into cursing ; duty into rebellion ; purity into foulness ; rest into hateful strife 
 and war. It is clearly true of such children that they are — 
 
 I. A grief to their parents. Bitter the very thought — " he hath cursed his 
 father or his mother." 
 
 1. The grief of blighted hopes. What tender and bright expectations were 
 centred in the little one as parents first looked upon their cherished child ! 
 
 They are idols of hearts and of households, 
 They are angels of God in disguise. — Chas. M. Dickenson. 
 Terrible the grief when all glad hopes are desolated, and what promised joy 
 and love only yields a " curse." 
 
 2. The grief of outraged afection. No stint of fond thought and care is 
 lavished on the child. 
 
 How sharper than a serpent's tooth it is 
 To havo a thankless child. — Si 
 
 3. The grief of fnoirat- d pray< r. Over the children's heads parents have bowed 
 in supplication to God, and pleadings full of heartfelt fervour have been poured. 
 Yet is this what results — a "curse" in the home, a terror to the parental 
 heart ! 
 
 4. The grief of ruined hoppvuet. How can joy ever again dwell in the 
 parent's soul against whom his own child has riseu with "cursings"? It must 
 darken all the light of earthly gladness ; and it must deeply shade even the 
 anticipations of heaven — for no place in " the Father's house " will be found for 
 a child who brought a curse into his earthly home. 
 
 II. A grief TO themselves. Dreadful the penalties which are threatened 
 — "he shall surely be put to death : his blood M upon him.'' 
 
 1. Gotfs anger will be upon him. A wicked son or daughter knows this awful 
 fact before the judgment day arrives ; God loathes the child who curses a 
 parent. It is a terrible thought to carry through life. 
 
 2. Human contempt will be won. For all respect and trust is forfeited by a 
 child whose behaviour is so cruel; society shuns the unnatural creature where 
 his or her conduct is known. 
 
 3. Conscience can never have peace. Children who have outraged home and 
 left the parental roof have been harrowed through years with the woes of an 
 " accusing conscience," and traversed lands and seas to weep over a parent's 
 grave. 
 
 4. A retributive justice pursues them. Their own crime re-appears against 
 them : for the very quality in themselves that rendered them capable of" cursing " 
 their parents will betray itself in all relationships in after years, making them 
 hateful and hated, and lay them open to the consequences. And this vile quality 
 will re-appear in their of spring, and win back from their own children's lips 
 like "curses" which they once uttered themselves. God follows such cruelty 
 to parents with relentless rigour. Penalty overtakes this crime in this life 
 and doom awaits it hereafter. 
 
 III. A GRIEF TO GOD. 
 
 1. Undutifulness to parents is inseparable from impiety towards God. Such 
 sons and daughters are always godless, alien from all sacred duties and claims : 
 " a smoke in God's nostrils,'' a dishonour to His laws. 
 
 2. Outrage to parental relationship and feeling is felt by God as an outrage on 
 Hisoivn Fatherly love and grace. He feels a parent's grief; and wrong done to so 
 tender a relationship is a wound to the divine Father's heart. 
 
 3. In His "beloved Son " and "holy child Jesus" God shows the fulness of 
 
chap. xx. 26.] THE BOOK OF LEVITICUS. 251 
 
 affection which should mark a child : and it degrades the very name of a 
 "son" and a "child," the relationship which Jesus assumed, when it brings a 
 curse upon human parents instead of love. 
 
 4. Home is God's earthly type of heav en : and a home filled with " cursing " is 
 a peculiar abomination to Him who designed our earthly homes to be a fore- 
 taste here of u the Father's house " above. It is a most offensive and sorrowful 
 evidence of the ravages which sin — " the abominable thing God hates " — has 
 wrought in His world. How different this delineation of a " cursing " child 
 from the poetic and the divine idea of a child. 
 
 A sweet new blossom of humanity 
 Fresh fallen from God's own home to ilower on earth. 
 
 Let parents, with diligent prayer and training, bring their children to Jesus ; 
 who alone can cast out the evil spirit from a child. [Compare Matt, xviii. 14, 21.] 
 
 Topic : The Hebrew Church. 
 
 ** And ye shall be holy unto me : for I the Lord am holy, and have severed you 
 from other people that ye should be mine " (v. 2G). 
 
 The Hebrews were not only a royal nation, with Jehovah for their King, but 
 they constituted an established church, not by the edict of any earthly monarch 
 or political assembly, but by a royal proclamation from the Court of Heaven. 
 That the people might know and ever remember the high dignity thus conferred 
 upon them, Moses was directed to proclaim the fact in association with the 
 promulgation of laws demanding holiness of heart and life. The Hebrew Church 
 was composed of persons — 
 
 I. Separated from the world, " have severed you from other people." They 
 had been delivered from Egypt, protected, preserved, guided, exceeding great 
 and precious promises vouchsafed to them, beside laws for the regulation of 
 their lives. They had been severed from other nations that they might become 
 distinguished for purity, and be the means of blessing the world. 
 
 II. Separated from sin. " Ye shall be holy unto me." All the rites and 
 ceremonies imposed upon them were to this end. The divine image, lost by 
 the fall, was to be restored. Holiness, to which the people were called, would 
 not only produce happiness in the restored, but yield pleasure to Jehovah, whose 
 Dame is holy. 
 
 III. Consecrated to the lord. " Holy unto me." The people were not to 
 live for self-gratification, they were not their own or at their own disposal, their 
 wills were to fall in with the divine will, they were to be holy for Jehovah's 
 sake. All the services of the tabernacle, every sacrifice offered, would remind 
 the worshippers of their duty to surrender themselves unreservedly to Him 
 who had set them apart for His own service and glory. 
 
 IV. Owned of the lord. " That ye should be mine." Herein we see the 
 condescension of Jehovah, to take into His possession, as His intimate friends, 
 such unworthy creatures as the Hebrews were. We see His infinite goodness in 
 providing for their wants and educating them for a sublime position among the 
 nations of the earth. He owned them, they were therefore to feel themselves 
 at His disposal, and to act implicitly under His direction. 
 
 The same things hold good in the Christian Church. Believers are to come 
 out from the ungodly, be distinct from the world. They are to be separate 
 from sin and touch not the unclean thing. They are to be consecrated to the 
 Lord, their motto " For me to live is Christ, and to die is gain." They are not 
 their own, but bought with a price, even the precious blood of Christ. Let us 
 warn others against sin ; watch over our own hearts ; pray for help to resist every 
 temptation ; avoid everything likely to contaminate ; avail ourselves of every 
 aid to growth in grace and progress in holiness. — F. W. B. 
 
.252 HOMILETIC COMMENTARY ON [CHAP. xxr. 1. 
 
 Topic : Godly Distinctiveness (Vv. 22-26). 
 It manifests itself in, and results from : — 
 
 I. A UNIQUE CODE OF MORAL AND SACRED LAWS. 
 
 "Ye shall keep all My statutes and all My judgments, and do them " (v. 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 UNGODLINL— . 
 
 "Ye shall not zvalk in the manners of the nations," etc. (v. 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 INDULGKNCES. 
 
 -' Ye shall put difference between clean and unclean," etc. (v. 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 PBOPLX. 
 
 " Ye shall inherit their land, a land that floweth with milk and honey," etc 
 (v. 24). 
 
 Sinners lose earthly felicities, as the penalty of their impiety: " therefore I 
 abhorred them " (v. 23J. 
 
 The godly j>ossess rich heritage of good as the mark of God's favour : M I 
 will give it unto you to possess" (v. 24). 
 
 V. A SEAL OF DIVINE SANCTITY RESTING UFON THEM. 
 
 They show themselves to be — 
 
 1. Divinely '• separated" (v. 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 " (v. 26). For the very " beauty of the 
 Lord " rests upon the character and conduct of those He redeems. 
 
 Note: 
 
 (a) God claiins His people : they are not their own j may not follow their own 
 desiree and delights, He is their law, they must surrender to Him. "That ye 
 should be mine" (v. 26). It is a blessed fact to belong to God : but it carries 
 its obligations. 
 
 (b) Prxvilige* are conditioned upon fidelity (v. 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" etc. 
 
 CHAPTER XXI. 
 
 ^uritn of the yricstbooi), 
 
 SUGGESTIVE READINGS. 
 
 V, 1.— Speak unto the priests . . there shall none be defiled. If it was 
 important that the whole community of Israel should maintain ceremonial and 
 moral purity, it was certainly not less urgent for " the prieste, the sons of Aaron." 
 Through the past ten chapters the laws have had reference to the " congregation 
 of Israel "; the divine word now comes to His ministers within the sanctuary. 
 
chap. xxi. 1-6 ] THE BOOK OF LEVITICUS. 253 
 
 These priests were types of Christ, and also of the sacred character and sacer- 
 dotal ministry of believers : their life and service should therefore be inviolate, 
 consecrated, worthy. For Christ was " holy, harmless, separate from sinners "; 
 and His followers, who maintain His witness in the world, are also to be " holy 
 and unblamable." This sanctity is now to be typically enacted and fore- 
 shadowed in the conduct and ministry of these priests. 
 
 Vv. 2-4. — Contact with the dead entailed ceremonial uncleanness, and ex- 
 cluded from the sanctuary for a week. For a priest to be disqualified for his 
 functions was both derogatory to his sacred office and a most serious interrup- 
 tion of his duties. In Christians who are " priests unto God " there may be 
 neither disqualification for, nor interruption of, their ministry. Human claims, 
 and even domestic sorrows, may not intercept the Christian life : that must be 
 maintained unchecked whatever befalls us. Happy we that the succour of our 
 Lord so supports us in our griefs and bereavements that, instead of checking us 
 in our Christian life and work, they qualify us for even a richer ministry for Christ 
 among men. 
 
 Vv. 5, 6. — Marks of mourning prohibited. For they who live near God's 
 presence, in the joy of His favour, both have such consolations in Him as to 
 temper grief over bereavement, and also realise the world beyond the dark veil 
 which has fallen between them and their loved ones. Therefore, by moderating 
 their distress, they would teach us how to " sorrow not as others who have no 
 hope." Even in our darkest sorrow let us never u profane the name " which we 
 are to glorify ; remembering our high office and privileged standing in Christ. 
 
 Vv. 7-9. — They shall not take a wife, etc. Called himself to a hallowed life, 
 the priest must preserve himself from faulty alliances. Marriage should be regu- 
 lated by fitness. There should be moral harmony, spiritual sympathy, between 
 man and wife ; emphatically so with all who profess Christ. " Be ye not un- 
 equally yoked together." 
 
 Vv. 10-15.— He that is the high priest, etc. The ordinary priests were 
 allowed, when death fell on their nearest relationships, to relax their ministries 
 awhile ; but not so the high priest ; for his absence from the tabernacle would 
 arrest all the services of the sanctuary, while his contact with the dead would 
 disqualify him to intercede for the people before God. 
 
 Vv. 16-24. — He that hath any blemish, let him not approach, etc. Physical 
 malformations necessarily uufit men for solemn public offices when they attract 
 observation, disturb reverence, and induce ridicule. Yet, although bodily in- 
 firmities still offer a natural obstruction to any one so afflicted entering the 
 ministry of the Christian Church, they create no barrier to usefulness in many 
 other honourable and hallowed paths of service. Within a deformed body muy 
 dwell a beautiful soul ; and " our feeble frame " need not disqualify us for 
 gracious and loving work in the Church of our Lord. 
 
 Our Divine Priest was in all points perfect — "without blemish"; in Him God 
 was " well pleased." No defect mars His acceptance as He appears in the presence 
 of God for us, and no infirmity in person or character exposes Him to the depre- 
 ciation of men. He is the faultless Jesus ; " fairest among ten thousand, and 
 altogether lovely." 
 
 SECTIONAL HOMILIES. 
 
 Topic : Sacred Relationship Demands Sanctity of Life. 
 
 "Speak unto the priests, There shall none be defiled ; the bread of their God do they 
 offer, therefore they shall be holy " (vv. 1-6). 
 
 If there is one fact more notably emphasised than another in this address to 
 priests, it is this : their 
 
254 H0M1LETIC COMMENTARY ON [ciiAr. XXI. 1—6. 
 
 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 — born a 
 priest, entering the spiritual life a " priest " ; not rising later into the priestly 
 relationship, but 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 ot studied e fori does the 
 convert to Christ become a "priest"; he is that by virtue of his living rela- 
 tionship 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. The spiritual priesthood 
 is the appendage of our spiritual birth. 
 
 2. The relationship is inalienable and indestructible. Conduct is not the basis 
 of relationship with Christ, but life. A son of Aaron might be defiled " for the 
 dead " (v. 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 1 If none 
 remained a " priest " longer than he preserved himself undefiled, who would 
 hold the spiritual office an hour 1 We are all unclean ; de61e ourselves con- 
 tinuously 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, proved a disqualification for ministry, but did not 
 destroy association with Aaron. Yes ; there is exclusion from high and honoured 
 services in consequence of irremediabl, d<f<-t and fault; and Christians with in- 
 curable 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. Christ is our 
 life, and Christ liveth in us. We are therefore in priestly connection with our 
 High Priest. 
 
 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 j 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. " Keep thyself pure." " The temple of 
 God is holy." " Unspotted from the world." Spiritual favours are surrendered 
 by the Christian the moment he defiles himself. Privilege is connected with 
 purity. Near fellowship is for the uncorrupt. 
 
 2. Defect is a disqualification for highest service for our Lord. [See v. 17, etc.] 
 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." [See Addenda to chapter, Bodily Innrmities.'] 
 
 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. 
 For such infirmities would bring reproach and derision on the Holy Name we 
 bear. There istf ^11 for the weak and defective a relationship with Christ " for 
 
chap. xxi. 1-6.] THE BOOK OF LEVITICUS. 255 
 
 by grace are they saved "; but not eminent position in the Church. " He shall 
 eat the bread of his God : only he shall not go in unto the veil, nor come nigh 
 unto the altar, because he hath a blemish" (vv. 22, 23). [See Addenda to chap- 
 ter, Bodily Appearance.'] 
 
 A. All imperfections in Christians work deprivation. 
 
 (a) Loss of near fellowship with God in most privileged secresy. 
 
 \b) Forfeiture of rights to most sacred services in connection with the 
 sanctuary. 
 
 (c) Refusal to represent God before men, exclusion from the solemnities 
 of priestly station and function. 
 
 B. Sacred relationship summons to exalted sanctity. 
 
 (a) Avoidance of all forms and causes of contamination (v. 1). 
 
 (b) Customs, harmless in themselves and not forbidden to others, must 
 be shunned by priestly souls (w. 5, 6). 
 
 (c) Indulgences and relationships are to be regulated by our exalted 
 standing in Christ (v. 9). 
 
 (d) Life must be lived under the power of the " annointing" (v. 10), 
 the "unction of the Holy Ghost." 
 
 Only thus can we maintain ourselves as " a spiritual priesthood to offer up 
 spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet: ii. 5). 
 
 Topic : Dignity of the Priesthood to be kept Inviolate. 
 
 That the Levitical priests were to be blameless and without blemish, indicated 
 the peculiar sanctity of their office, and the holiness of Jehovah, whom they 
 represented among the people. The priesthood filled the gap between the Holy 
 God and sinful man, the offerings they presented were the means of securing 
 fellowship at the mercy seat, pardon for national and individual offences. The 
 directions to the priests respecting their qualifications for the service of the 
 tabernacle were repeated before all Israel, that the people might recognise the 
 office and dignity of those who were solemnly set apart for sacerdotal duties. 
 The directions of this chapter taught the priests — 
 
 I. That their patriotism was to be subordinate to their superior saintly 
 
 OFFICE. 
 
 When tidings came to the priests of any great sorrow in the camp of Israel, 
 of suffering and death, human sympathy would prompt them to repair to the 
 spot and condole with the bereaved ; but they were not to " be defiled for the 
 dead among the people," nor surround the dead body, nor join in the necessary 
 obsequies. However patriotic they might feel, and however much they loved 
 their people, the claims of their otfice were paramount ; they had a great work 
 to do, and could not turn aside to mourn for the dead, except under very special 
 circumstances. Even natural, as well as national sympathy, was to be sup- 
 pressed, nothing was to be done that would in any way produce ceremonial 
 defilement. These restrictions would be for the best interests of the people, as 
 in obeying them the priests would not neglect those duties in the discharge of 
 which priceless blessings came from the presence of Jehovah to Israel. 
 
 II. That their personal appearance was to be appropriate to their 
 
 SAINTLY OFFICE. 
 
 Directions had already been given respecting vestments. [See former Homilies.] 
 The heathen priests mutilated their bodies, disfigured their features, corrupted 
 themselves with vicious habits ; the Hebrew hierarchy were not to practise such 
 things, their bodies, as well as their hearts and minds, were to be kept whole 
 and pure. The exquisite beauty of nature— even in the minutest things — be- 
 tokens the tastefulness of the great Creator. He loves the lovely, is pleased 
 
256 EOMILETIC COMMENTARY ON [CHAP. xxi. 4. 
 
 with the beautiful ; the unsightly and discordant are incompatible with His 
 glorious purposes. It is a serious deficiency in the equipment for efficient ser- 
 vice, when the physical powers are feeble, or bodily appearance repellent. Those 
 who minister before the Lord should be free as possible from all physical 
 defects, mental obliquity, and moral obtuseness, as well as from flagrant wrong- 
 doing. 
 
 III. That their conjugal alliances were to be helpful to their saintlv 
 
 OFFICE. 
 
 Celibacy was not imposed upon the Levitical priesthood, but full and strict 
 directions given respecting their matrimonial engagements. They were not to 
 marry persons beneath them in dignity, or concerning whose chastity and 
 morality anything detrimental was known to exist. For a priest to take an 
 unsuitable wife would be to beset his office with insuperable embarrassments. 
 By her evil communications his good manners would become corrupted. None 
 of his family could act wrongly without some unfavourable reflection being cast 
 on him. This ancient statute has a good lesson for modern days. Too much 
 care cannot be exercised by Christian ministers in the selection of help-meets 
 for life ; the Church, as well as the home, will be affected for good or evil as 
 the wife and children of the minister of Christ conduct themselves before the 
 people. 
 
 As the ages progress, less importance will become attached to physical 
 blemishes than to mental and moral defects. The moral standard of human 
 measurement is divine, and will outlive all other authority. The cause of Christ 
 has often been injured by its members yoking themselves with unsuitable part- 
 ners ; the purity aud harmony of home life will conduce to the light and sweet- 
 ness of church life. The house of the Lord must not be profaned, nor must 
 anything be allowed in the character of its ministers calculated to bring its hal- 
 lowed services into ridicule or contempt. Ministers of Christ should aim to 
 live above suspicion, to be renowned for moral worth, and to be highly esteemed 
 for their work's sake. Such favour will be the foreshadowing of the approval of 
 the Master in the last great day. — F. W. B. 
 
 Topic : Qualifications for Sacred Service (V. 4). 
 
 Impossible that the ceremonial rites and observances, and the elevated spirit- 
 ual teachings of Leviticus could have been the inventions of the Hebrew priest- 
 hood. Uninspired men, under the sway of human passions, would have 
 exempted themselves from disabilities and censures and accorded to themselves 
 unrestrained license. Though the priests were peculiarly honoured, and 
 permitted to draw very near to God, yet they needed to observe ceremonies for 
 spiritual cleansing, they needed to resist temptation, and seek forgiveness the 
 same as ordinary men. The priests — 
 
 I. Were to be freb from physical blemishes arising from heredity, acci- 
 dent, acquired malformation, or self infliction. 
 
 II. Were to avoid all contact with evil. Everything that would dis- 
 qualify and detain them from regular consecrated service was to be sedulously 
 avoided, (a) all contact with things ceremonially unclean, (6) all unholy 
 alliances of a social and domestic character. These directions needed because 
 the priests — 
 
 III. Were the representatives of the lord. Bore His name, reflected His 
 nature, executed His laws. He sanctified them, set them specially apart to be 
 mediators between Himself and the people. 
 
 IV. Were the exemplars of the people. Possessing special advantages, 
 called to exalted duties, exempted largely from other cares, the priests were 
 
CHAP. XXI. 22, 23 ] THE BOOK OF LEVITICUS. 257 
 
 expected to exhibit conspicuous holiness, to become examples to Israel iu all 
 things that Jehovah commanded. 
 
 V. Were types of tub predicted redeemer. Especially was this so in the 
 character and work of the high prieat. His ttanctitication from all defilement, 
 admission into the holiest of all, presentation of the blood of the atonement 
 before the mercy seat, etc. ; all were, as the epistle to the Hebrews teaches, typical 
 of Him, who, iu the fuluess of time, would abrogate the ceremonial law of 
 Moses. 
 
 In the Christian dispensation, where all believers are kings and priests unto 
 God, spiritual qualifications are required for sacred services. Freedom from 
 physical blemishes, avoidance of contact with contaminating influences, non- 
 association with uncongenial companions, will tend to make service for Christ 
 more efficient. Every physical, mental, and spiritual excellence is necessary to 
 adequate equipment for the work of the ministry, for the service of the sanc- 
 tuary. Persons may serve Cod well who are encumbered with various 
 defieiences, but they can serve Him better who have few, and could serve Him 
 best if they had none. We are called upon to be imitators of Cod ; the world 
 is to see the divine likeness iu us. The Christliness of our lives is to be so un- 
 mistakable that men shall recognise us as having been with Jesus. "Let your 
 light so shine before men," etc. — F. IT. JJ. 
 
 Topi:: Allowance for Human Infirmity (Vv. 22, 23). 
 
 How fitting that the priests who wore commanded to offer spotless sacrifices 
 should themselves be without blemish. How lifting, also, that, iu a dispensation 
 of types and symbols, respect should lie paid to the purity and perfection of the 
 body, which would naturally be regarded as mirroring the faculties of the soul. 
 Impressions are produced upon the spirit through the corporeal senses, the 
 physical appearance of the priests, therefore, as they officiated at the altar, would 
 affect the tone of devotion in the people. It would be for the best interests of 
 Israel, as well as for the glory of Jehovah, that no one with a blemish should 
 take a prominent part in the services f the tabernacle. Consider— 
 
 I. The influence physical infirmities ought to exert upon the human 
 
 MINI). 
 
 They are often the cause of perplexity and pain, hut they should always 
 awaken (a) Reflection: Why has disease invaded the frame so " fearfully and 
 wonderfully made"? Why such malformations and imperfections in organs 
 originally designed for healthy and harmonious activities? The reply comes — 
 Sin has done all the mischief, caused all the infirmities and pains. (//) Caution: 
 If the body is so liable to disease and injury, to many disqualifications for ful- 
 filling the great purposes of life, surely we cannot exercise too much vigilance in 
 warding off injury, in avoiding everything that would vitiate the springs of life, 
 or disorganize and corrupt our mortal bodies. (<■) Humility ; A body so liable to 
 disease, weakness and death, so marred by sin, is not a thing to be proud of and 
 idolised ; at the best it is a body of death, only the feeble vehicle of the soul, 
 a muddy vestment of decay grossly shutting us in from hearing and seeing the 
 beauties and harmonies of heaven. The soul demands our first, constant, s^reme 
 care. 
 
 IT. The hindrance physical infirmities may prove in the discharge of 
 sacred duties. 
 
 Though the heart might be consecrated, the mind willing, priests with phy- 
 sical defects were not allowed to perform sacerdotal duties. Though no such 
 exclusive regulations are in force in the Christian Church, yet physical defects 
 are serious drawbacks to efficient service; lameness, deafness, blindness, loss of 
 
258 H0MILET1C COMMENTARY ON [chap. xn. 
 
 voice, / .7, etc , not only make the appearance 
 
 unattractive, but unfit the person for complete and thorough service. There 
 may be full and acceptable service rendered in the heart, the frail body dis- 
 qualified for outward service may become a temple of the Holy Ghost. " They 
 also serve who wait." 
 
 III. Till: CONSIDERATION PHYSICAL INFir.MITirS RECEIVE FROM IIIM WHO U IDE US. 
 
 Those disqualified to serve at the altar of the tabernacle were not wholly 
 excommunicated, were not expelled from the precincts of the sanctuary or 
 deprived of its sacred provisions. They might eat the priest's portions of the 
 meat, sin, and trespass offerings, of the Bhewbread, and other priestly perquisites ] 
 probably also they aided the officiating prie I i by performing various subordi- 
 nate duties. Thus we get an illustration of the fact mentioned by David, "He 
 knoweth our frame, He remembereth that we are dust." Evidently (>i) pi 
 features are not an invariable index to the qualities of the soul. Some of the most 
 lovely looking creatures are the most ferocious and deadly — tigers, serpents, etc. 
 Some of the most uncomely frames have been known to possess exquisite minds, 
 sublime spirits; and vice versa. (?>) Physical features are not the signs by which 
 Jehovah judges of real worth, 1'ricsts with blemishes were simply excluded from 
 prominent conspiouous duties, the Lord owned them, " lie shall eat the bread 
 of his God." The Lord looketh not upon the outward appearance (as a rule, 
 and never when judging of real worth) but up 'ii the heart. To Hii 
 not circumstances or ; , is the criterion by which the favour is 
 
 bestowed. All through the Bible, election and promotion arc based upon 
 character, (c) Physical '>/>/ in the future 
 
 life. The believer's holy of humiliation is to be fashioned like unto the 
 Saviour's glorious body; no imperfeotion of any kind in the perfect state of tho 
 purified. Those who sull'er from physical infirmities may gather comfort from 
 foregoing considerations j tho s who are largely exempt from them shall bear 
 the infirmities of the weak. Our blessed .Master will not break the bruised 
 reed or quench the Btnoking Sax. He can mike us strong in \ ire may 
 
 glory in infirmities that the power of Chris! may rest upon us. — F.W.B. 
 
 ILLUSTRATIVE ADDENDA r iO CHAPTER XXI. 
 
 Cftti-v. v: competent to toach others and unfit to ho 
 
 "Lust may be in tho heart ti. public cxainplos." — Assembly's Anno:.: 
 not seen by otl may be in tho 
 
 house though they look not out of tho Bodily \; 
 
 window." — Bo Auxiliitm non lew vultu 
 
 is no Blight udvan- 
 
 Bomi.Y iNFiiomns - -Ovn>. 
 
 " Our bodily infirmities, blessed be God, ._. 
 
 cannot exclude ns from His heavenly glory. " ' 1S not a h P' cr e ? e ' we beant .v call, 
 
 And they who. en many accounts, may be Eut tho J 0lut forco and ful1 re9ult of ■"■ 
 
 disqualified for tho work of the ministry, — *' 
 
 may serve God with comfort in other stations , —.«.,»,.. , , 
 
 in His Church."— SCOTT. ' * f ra ^ Thee, God, that I may be beauti- 
 ful within.' - 
 
 "Though such blemishes do not disable "Let none presume 
 
 men from the ministry of the gospel, such To wear an a -:,ity." 
 
 remarkable deformities as apparently pro- — Merchant ?f Venice., II. ft 
 cure contempt should discourage any fr. m 
 
 undertaking that work, except where such u Though nature with a beauteous wall 
 
 persons feel irresistibly called to it But that Doth oft close in pollution, 
 
 which in the Evangelical ministry is most I will believe, that thou hast a mind to suit 
 
 liable to exception is Bnch blemishes in tho With this thy fair and outward character." 
 
 timid or manners as render each men in- Sfl 
 
CHAr. xxir. 1-11.] THE BOOK OF LEVITICUS. 259 
 
 " Handsome is that handsome does." " How this grace 
 
 — Goldsmith, Vicar of Wakefield, I. Speaks his own standing ! What a mental 
 
 power 
 This eye shoots forth ! How biq imagination 
 "Charms st r ike the- sight, but merit wins Moves in this lip 1 To the dumbness of the 
 the soul." — Port;. gesture 
 
 Ono might interpret." — Timon of Athens, I. i. 
 
 Gratior ac pulchro ventens in corporc virtus. " What temler force, what dignity divine ; 
 •l virtue i< fairer when it appears in a What virtue consecrating overy feature !'' 
 
 beautiful person.]— Yiloil. — Yoi.ng. 
 
 CHAPTER XXII. 
 
 ^lriestln ^ribilegcs /orfcitci> bn Ma cleanness. 
 
 SUGGESTIVE READINGS. 
 
 V. 1. — Profane not My holy name in those things which they hallow unto 
 Me. Holy things must not be touched with unclean hands. What God hallows 
 should be revered. To treat heedlessly any sacred thing profanes that Name 
 ■with which it has become associated. If this applied to the altar offerings of 
 the ancient tabernacle, surely it applies to our holy things — the Scriptures, the 
 Sanctuary, the Lord's Day; for the Divine Name is linked to them, they are 
 hallowed unto Him, and must not be profaned. More forcibly this requirement 
 applies to lives hallowed in consecration to Christ ; they must not be profaned 
 by fellowship with evil, lest it lead to "that holy name by which they are called 
 being blasphemed. " 
 
 Y. 2. — That soul shall be cut off from My presence. Did not the devouring 
 fire consume Nadab and Abihu ] Infliction of such severe penalties was a mea- 
 sure necessary in that age for the enforcement of duty, for inculcating correct 
 ideas of Jehovah's sanctity and authority. Priests, by their privileged access to 
 His " presence," might lapse into incaution ; and as their favours were special, 
 so their warnings were emphatic. If we dwell " in the light," how appalling the 
 possibility of being thrust into outer darkness ! Having preached to others, bow 
 fearful to think of becoming a castaway ! Such possibilities should arouse privi- 
 leged souls to "take heed lest they fall." 
 
 V. 10. — There shall no stranger cat of the holy thing. Hospitality is every- 
 where in Scripture commended; we should be "careful to entertain strangers." 
 But guests in our homes do not, on that account, become qualified to share the 
 covenant privileges of religion, which are reserved to those who are Christ's. 
 Relation to God as a priest is a personal matter; and as a spiritual priest each 
 believer is entitled to sit at the sacred table — yes, to feast in the very banqueting 
 house of sovereign love — but we have no authority to extend these divine favours 
 to others who have no priestly relationship to God, even though they have 
 domestic or friendly relationship to us. Courtesy or magnanimity may not 
 obliterate the spiritual distinctions with which God separates men. 
 
 V. 11. — But if the priest buy any soul with his money, he shall cat. So 
 that when a soul becomes a priest's possession, he shares the priest's privileges. 
 Its counterpart is in those we win to Christ — not by " money, " but by the energies 
 
' C0 TIOMILETIC COMMENTARY ON [ceap.xxi. 2l 
 
 of Christian persuasion and influence; bound to us in the obligations of love. 
 Our converts enter into our sacred enjoyments : " Ye are all partakers of my 
 grace " (Phil. L 7). 
 
 v - 14.— If a man eat of the holy thing unwittingly. Intruding where ho 
 ought not ; taking advantages for which he had no qualification ; enjoying - 
 food for which he bad done no sacred service. This is "trespass" (v. 1G). Vet. 
 all assumption of religion without being in heart religious, all church offices and 
 emoluments held by unchristian men for the sake more of "gain than godliness" 
 — this is profanation, and these " bear the iniquity of trespass." 
 
 \ v. 17-24. — Physical perfi iness required, in animal) sacrificed. For they were 
 suggestive of the perfect Christ, and must therefore have no defect ; and they be- 
 tokened the perfect life which believers are called to devote to God: "lie ye 
 therefore perfect, even as your Father in heaven is perfect." 
 
 V. 25.— Neither from a stranger's hand, etc. < Offerings must be faultless, and 
 the offerer must be qualified. Precious gifts from unhallowed hands God cannot 
 accept. Leave the gift on the altar, and enter first into sacred relationship with 
 God through Christ. Oar standing '• in Him" is of Bupreme importance; until 
 we are thus " via,!,- nigh," we cannot acceptably " draw nigh." 
 
 V. 32.— I will be hallowed ... I am the Lord which hallow you. Tt is for 
 that sublime end we are sanctified. Men seek their own salvation, God seeks 
 their sanctity \ because salvation is a selfish goal, while sanotitj is i testimony 
 
 for God to men and angels. The work of divine grace in as is uo merely for 
 our gain, but to "adorn the doctrine of God our Saviour," to suow the holy 
 character ofGod to those who " take knowledge of us," and thus help to fulfil- 
 ment the prayer, " Hallowed be thy name." 
 
 HOMILIES on CHAPTER XXII. 
 
 Topic: A Solemn Regard fob Hallowed Things. 
 
 11 Thiit they profane >v>t my luily nam in tliost things which they hallow ui 
 
 (V.2). 
 
 Religion it a sacn I inward life. It consists not in outward things, such ns 
 symbols and ceremonies, winch it uses and calls to its aid, but in the soul's 
 acceptance with God, in its homage of Him, and in its glad resignation to Him 
 and service for Him. 
 
 Y&t religion has its oulwai in material things which it "hall 
 
 It does this by their consecration to God's service and honour. What in itself 
 may be common and worldly becomes sacred when dedicated to religious pur- 
 poses. And in this act of hallowing worldly things, religious men show their 
 difference from the ungodly, who merely keep all earthly things for worldly and 
 human ends, devoting none to God. But the children of God will have " things 
 which they hallow unto me." 
 
 I. Man's ability to rkndek things hallowed. 
 
 1. Places: As sanctuaries devoted to God's worship. Homes consecrated by 
 piety and prayer. Select scenes of retirement, as some secret glen where a devout 
 soul goes apart for meditation, etc., like Isaac at the well Lahai-roi. A lowly 
 7-ooin or shedj used for gathering two or three in Christ's name for reading and 
 exhortation. 
 
 2. Seasons: As the " Lord's day"; or appointed days, as "holy days " ; or a 
 fixed hour for bending the knee with some distant friend ; or times in which to 
 commemorate God's work in history. 
 
 3. Possessions: As wealth set apart for Christ ; or tim> deliberately determined 
 to be spent in Christian work v ; or some particular olyect we dedicate to the 
 
CHAP. xxii. 3.] THE BOOK OF LEVITICUS. 261 
 
 Master's use — as Peter's boat, which he lent to Christ from which to preach to the 
 multitudes on the shore. 
 
 4. Persons: Our own lives with all their talents and affections, " they gave 
 themselves unto the Lord " ; or a child, as Hannah dedicated Samuel ; or a band 
 of Christian workers sent forth on a specific mission. 
 
 II. Max's TENDENCY TO PROPANE THINGS HALLOWED. 
 
 1. As when regard for the sanctity of holy scenes ceases ; the sanctuary fails 
 to be in thought '* none other but the house of God and the gate of heaven " ; 
 or home piety and prayer are discouraged by neglect. 
 
 2. Regard for the solemnity of sacred seasons declines ; the Sabbath is not 
 cherished as '"a delight, the huly of the Lord, honourable "; prayer times are 
 let slip disregarded. 
 
 3. Regard for the divine claim on our possessions abates ; we "keep back some 
 part of the price " ; we recall from its dedicated purpose some consecrated object. 
 
 4. Regard for trie spirituality in ourselves and others wanes ; the " 6rst love " 
 waxes cold; the eagerness for our child or families to become Chiistian abates in 
 the presence of their worldly interests and prospects. 
 
 III. Man's RESPONSIBILITY TO KESPECT THINGS HALLOWED. 
 
 1. They are no l<>n<j< ■ r ours, either to recall from consecration or to divert 
 to ourselves. Money was nut Ananias's after ho had professedly given it to 
 Christ. And " Ye are not your own." Vowed to the Lord, our appropriation 
 of it, or diversion from its saored purpose, is profanation. 
 
 2. God's name becomes identified with " things hallowed unto Him." What a 
 dishonour and derision to God and religion if, e.g., a church should be debased 
 and turned into a tavern or a theatre : if a Christian home be degraded into a 
 habitation of libertines ami revilers : if a sanctified life returns again to the 
 vileness of iniquity. Scoffers then will " blaspheme that holy name by which 
 we are called.'' 
 
 ."I. When anything is " hallowed " it is a witness amid ungodliness for religion 
 ami (he mis,, n. The tendency of man is to grow absorbed in material things, 
 to attend merely to his physical and earthly interests. " Things hallowed " to 
 God speak to men of what is divine, spiritual, eternal, and they cannot be 
 removed from amongst us without danger of men sinking lower into dark 
 materialism, and so forfeiting all the benefits which Christianity has brought into 
 our national, social, and individual life. 
 
 (a) The Bible deserves to be cherished as a hallowed book, yet how many 
 neylect it : how many deride it : how many read it only to disobey it. 
 
 {b) The cross is a symbol of a most pathetic, solemn, yet precious fact — the death 
 of Jesus. Yet to how many Protestants has it become a mere trinket for adorn- 
 ment : while to many Romanists it has become an object of idolatrous superstition, 
 
 (c) The bread awl wine are tokens of a finished redemption and our fellow- 
 ship with Christ by faith. Yet they may be "eaten and drank unworthily, not 
 discerning the Lord's body," as if they had no solemn meaning: or they may 
 be travestied on the "altar" of Ritualists, aud in the Papal "mass." 
 
 " Then beware. 
 And mako thyself all rcvorenco and fear." 
 "Speak, that they profane not my holy name in those things which they hall oio 
 unto me." 
 
 T<>pic: Defiling Holy Things. 
 
 " Whosoever goeth unto tl " holy things, which the children of Israel halloiv unto the 
 lord, having hit uncleannsss upon, him, that soul shall be cut off from my 
 presence; I am the Lord" (V. 3). 
 Caryl says, "The very heathen had this notion, they would not admi* any to 
 
262 U0M1LET1C COMMENTARY ON [chat. xxu. 1— 1C 
 
 their religious services unless they were prepared : therefore one cried out 
 to the people when they came to sacrifice, ' All you that are unclean and 
 profane go far away from these sacrifices.' Not only the word of God but the 
 very light of nature taught them not to meddlo with holy things till they were 
 themselves sanctified." 
 
 In proof of this stands that saying of .Eneas to his father when he came 
 from the war, " In genitor," etc. " Father, do you meddle with the sacrifices: 
 but as for me it is a sinful thing to touch them till I have washed myself at 
 the fountain." 
 
 Cicero teaches a noble reverence for things hallowed: Res saeros non modo 
 manibus altingi, se ne cogitation* quidem molari fas fuit. •' Things Bacred should 
 not only not be touched with the hands, but not violated oven in thought." 
 
 Yet there have been priests of our holy religion — yes, ministers of the gospel of 
 Christ — and men in sacred eminence, who have defamed Christianity by their 
 levity and sacrilege, until verily — 
 
 Religion, blushing, veils her sacred fires. — Popb. 
 
 Admonitory incidents : 
 
 Belsha mr converted the oonseorated vessels of the tempi into instruments of 
 luxury and intemperance, touching holy things while himself unclean ; but the 
 hand of indignant judgment wrote in flaming letters upon his banqueting hall 
 his sentence of d< 
 
 11, r<»l polluted the sepulchres of the saints with a Baoreligious search for 
 treasures supposed to be bidden there, when God made fire rise from the earth 
 to devour the infamous men who touched holy things with their uncleannees 
 upon them. 
 
 Antioehus ransacked the very temple of G id ; II" lorus emptied th 
 of their consecrated moneys; Pompey denied the Sabbath and the sanotuarj ; 
 Urassus despoiled the h< I of ten thousand talents; but their oareers 
 
 all tell the story of Boathing judgment for defiling holy things, that rum is ever 
 the avenger i f Baorilege. 
 
 Judas dared to touch with foul hands the Bacred person of Christ, and sell 
 Him for money; but the ouree fell upon him, and he perished in Ins iniquity. 
 
 M Thai soul shall be cut of from my presence; 1 am the Lord** 
 
 Topic; Irreverence Amid Sanctities (Vv. 1-1C). 
 
 Theheathen hierarchy praotised and exemplified tl / the idols 
 
 they represented and professed to propitiate. Jehovah deolared indis- 
 
 pensable to acceptable Bervioe in His pi rhe Hebrews were taught by 
 
 symbol, by ceremonies which appealed to their senses — truths concerning holiness 
 which, under the gospel, are more fully enforced by the teachings of the Holy 
 Ghost. In order thai undue familiarity with holy things might be pr< vented — 
 
 I. A LINE OF DEMARCATION WA lOliE DRAWN ECULAR 
 THINGS. 
 
 For the performance < times j 
 
 no priest was to officiate when physioally, ceremonially, or morally impure. 
 11 Speak unto Aaron and bis ons, that • te themselves from the holy 
 
 things of the children of Israel." Why such strictness ! (a) B 
 things enshrined tl "• "That they pi ■ name." 
 
 (6) Because sam {things ' " : .nigs which 
 
 they hallow unto me.' Still required that those who bear the vessels of the 
 Lord shall be holy, and make a difference between sacred an I seoular things. 
 
 II. A LINK "i DEMARCATION WAS TO UK DRAWN BETWEEN PURITY AND IMPURITY 
 FOOHARACTER, 
 
CHAP. XX1L 17— SO.] THE BOOK OF LEVITICUS 2G3 
 
 No priest was to officiate at the altar in a state of unfitness, under penalty of 
 excommunication. " That soul shall be cut off from my presence : I am the 
 Lord." This declares the priest to be fallible and frail ; need for constant watch^ 
 fulness lest the altar become polluted. Under the new dispensation a fountain 
 full and free is open for sin and uncleanness. As kings and priests unto God, 
 believers are expected to exhibit in their lives the fruits of the Spirit. Christianity 
 has not relaxed the demands of the law for holiness of character, the standard is 
 even higher, for " If any man have not the spirit of Christ, he is none of his." 
 — F.W.B. 
 
 U'opie: The Best fop. the Highest (Vv. 17-30) 
 
 The sacrifice — not the officiating priest — was the centre of the Levitical 
 economy. He existed for the altar, not it for him. If absolutely necessary that 
 priests should be holy, equally so that the offerings should be perfect, especially 
 when regarded in the light of the epistle to the Hebrews as of typical import, as 
 shadows of good things to come. Every offering was to be presented — 
 
 I. With a WILLING mind. " Freewill offerings, which they will offer unto the 
 Lord for a burnt offering." The authoritative commands of Jehovah did not 
 interfere with free agency; the judgment and moral sense of offerers were ap- 
 pealed to, they were to choose what Cod had chosen. Unless voluntarily, there 
 could have boon no moral quality in the services they rendered. No virtue, 
 where no possibility of vice, at least in a probationary date. At the erection of 
 the Temple the same willingness was required. In the service of Christ we are 
 to present ourselves uniting, as well as living sacrifices. 
 
 II. Wmi PSBFBi ; obedience, "Whatsoever hath a blemish shall he not 
 offer." No unwholesome or unsightly thing was to be laid on the altar. The 
 Highest deserved, as He demanded, the best. Obedience in the offerer thus 
 required to be complete ; no withholding, or withdrawing, (a) That the holy 
 harmony of the economy might not be broken, (b) That the spotless antitype might 
 be clearly foreshad 
 
 Cod still demands the brut we can offer, (he vigour and vivacity of youth ; the most 
 wakeful and valuable portions of our time; the choicest and richest fruits of our 
 mbsto, 
 
 III. With a GRATEFUL hkakt. " Neither from a stranger's haud shall ye offer 
 the bread of your Cod." Offerings were to bo presented by those who 
 knew the Lord and would be actuated by devoted love. Acquaintance with 
 Cod, reconciliation with linn, must, precede offerings on His altar. The character 
 of the giver, more than the nature of the gift, determines the divine estimate 
 of offerings. 
 
 IV. With a loyal spirit. The constant reiteration of the declaration, " I am 
 the Lord," rendered obvious that all ought to be done with the pivfoundest 
 reverence for the divine majeBty. The J!< brew l were to acknowledge Jehovah 
 as their sovereign kin^. Time has not altered these conditions of acceptable offer 
 ing. Energy, lime, means, etc., : 11 to be cheerfully surrendered to Him who is 
 our Prophet, Priest and King. We owe Him the best of everything ; Ho sacri- 
 ficed the best — His life — for us ; how irresistible the words of the apostle, " For 
 ye are not your own," etc. — F. V.'.li. 
 
 Topic : Blemishes in* our Sacrifices 
 
 " Whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable 
 
 for you" (V. 20). 
 ■ nee is to sacrifices. All religious service is of the nature of sacrifice. 
 
 " Whatsoever, etc." (Text). 
 
264 H0MILET1C COMMENTARY "V [chap, xxil 20. 
 
 I. Read this requiremeut of perfect sacrifices, and by it let us test our regard 
 for the SABIiATll BBBYIOSGU 
 
 Cod has once, at least, read us a very solemn lessou of t ho 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 fear- 
 ful 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. And yet, is that 
 tear groundless? Are we not already gone far towards such a state of things? 
 Is not the Sunday, to a fearful extent, an omitted dayl The fourth command- 
 ment an omitted commandment ? Such as the Sunday is, so is the week. It is the 
 keystone of the arch of our secular life. The folly and sin of most men is, they 
 begin by making the Sunday a blank day. And as a blank becomes intolerable, 
 therefore the day proves to them listless, weary, worldly, profane. A taste for 
 spiritual things needs to be cultivated and prayed for. A vague mind, a dull 
 feeling, the sense of its being a long day each time the Sunday comes round — 
 these aQ'ord proof that to us heaven is still very far oil', that the bright and 
 beautiful world is not "our own plac." To pass a little more into detail, ordinarily 
 everyone will agree that if the Sabbath be obligatory, then it is assuredly obli- 
 gatory thus far — 
 
 1. That there be 6 uponpuW 
 
 2. Of the other hours of the day, that a part be ;>;"'nt in private devotional 
 exercises, a part in relig\ ' ■ that a higher and more sacre 1 tone of convtr- 
 sation be maintained ; that s .me work of piety and love be performed. 
 
 These are but tom of the most obvious and necessary Sunday duties and 
 Sunday enjoyments. How do many of us acquit OUTBelvea in this matter I Has 
 the sacrifice of the Beventh portion of our time, which we profess to offer week by 
 week, any "blemish " ( An unoccupied day must prove an unpleasant day. We 
 omil duty, therefore God omits blessing. Need we look further than our Sun- 
 days, idle, &c, for many a disappointment and discontent and bitterness of life i 
 
 II. By this test let oBJudge our banci ship. 
 
 Examine ourselves in the house of God. Difficulty of keeping the mind col- 
 lected and devout results from want of due preparation. 
 
 1. Something may be said respecting the ■ /// we assume in the 
 
 sanctuary. Position of body re-acts upon the mind, indolence is associated 
 with, and leads to, irreverence. Kneeling is required equally by the diguity of 
 God and the weakness of our nature. 
 
 1'. So with the voice. Difficult to over-estimate how much is lost (a) To the 
 beauty of our services; (/<) To the glory of God; (c) To our own bouIs, by 
 the silence so many of us maintain, both in the responses and in the service of 
 song. But there are more cr >us *' blemishes " iu our sanctuary sacritices than 
 these. Where is — 
 
 (1) The constant mental effort essential to true worship, and proper iu the 
 presence of Cod ? 
 
 (•_') The self-distrust due from such sinful creatures as we? 
 
 (4) The self-discipline to bring ourselves into responsiveness to God s Spirit 1 
 
 (3) The inward up-loohing for divine light and gra 
 
 V J) The frequent reminding ourselves of what we art an I 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 name down again. 
 
 III. By this test let ub examine our observance o/the sacrament of the lord's 
 sitter. 
 
 A woid 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 
 
CHAP. xxii. 81— 33] THE BOOK OF LEVITICUS. 265 
 
 turn the attendance into a mockery. Do you consiiK r that that with which you 
 so deal is none other than the dying command of the Lord and Saviour : the 
 highest and best of all the means of grace ? And yet you habitually pass it by. 
 Can there be any limit to the evil which such an omission may he entailing upon 
 your soul 1 Your religion is barren of joy if your soul fails to realise peace ; 
 if your prayers work no effect ; if your faith seems to rest on no reality; if you 
 gain no sense of forgiveness. Well, there is a chain of cause and consequences 
 here ; we must divide its links. The soul's losses all fasten themselves into the 
 soul's omissions. Note : 
 
 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 uever forget that he who would safely trust in the power of that 
 " Sacrifia " fur his Balvation, must take the spotlessuess of that Sacrifice for his 
 dailj pattern. — Anon. 
 
 Topic: Unquestioning Oredience Peremptorily Enforced (Vv. 31-33). 
 
 The pilgrimage of Israel through the wildernes was of a probationary character, 
 affording a suggestive emblem of all human life. The natural tendency of the 
 human will to rebellion required imperative commands to subdue and bend it 
 t.> the obedience of the jubt. The minute and exacting requirements of the 
 Mosaic ritual would train the people to humble obedience. Such peremptory 
 statutes were based upon : 
 
 I. What JEHOVAH was in- i-kai l. " I am the Lord." The Lord had perfect 
 right to enjoin what obedience Be ohose upon His subjects. In the midst of 
 Israel Jehovah was King, His won! went forth with power. Let all the inhabi- 
 tants of the earth stand in awe of Him, and obey His voice, for it is still univer- 
 sally true, "The Lord reigneth." 
 
 II. What JBHOVAH WAS TO ISRAEL. "Your Cod.'' To carry out His wise 
 and benevolent designs towards the race, God saw fit to make Israel His chosen 
 people, ouatodians of His written word, ohaunels of blessing to the whole world. 
 Israel was under the most solunn obligations to obey divine statutes, to conform 
 to the divine will. Under the new dispensation no stronger motive can prompt 
 to Christian consecration and obedience than the declaration of the apostle to 
 the Gentiles, "Whose I am, and whom 1 serve." 
 
 III. What jehovah had done for Israel. "That brought you out of the 
 land of Egypt." The Exodus had exhibited the goodness of the Lord. Wonders 
 had been performed, unexpected channels of deliverance had been opened, 
 abundant supplies had hem vouchsafed to them. Obligations to obedience 
 were many and weighty. The goodness of God calleth us to repentance. Re- 
 demption from the slavery of Satan and sin should constrain to obedience. 
 Translated into the kingdom of God's dear Son, this the becoming question of 
 the soul, " Lord, what wilt thou have me to do?'' 
 
 IV. What jehovah would do with isbael. "I am the Lord which hallow 
 you." The Lord's purpose in selecting Israel as His peculiar people, was not 
 only that His name might be hallowed among them, but that their hearts might 
 become sanctified by His presence. Holiness was the supreme end of the Mosaic 
 ritual. Ceremonially and symbolically priests and people were made holy by 
 (a) the riles the ;/ observed; (b) the sacrifices they offered; (c) the manifested pre- 
 sence of the Lord.— F.W.B. l 
 
}6C 
 
 HOMILETIC COMMENTARY UN [chap, xxil 1— 2a 
 
 OUTLINES ON VERSES OF CHAPTER XXII. 
 
 Vv. 1, 2.— Theme: Tin; jealousy op 
 
 JBHOVAH. 
 
 Human nature inherently prone to pre- 
 sumption and irreverence. Upon the priests 
 was enjoined the most scrupulous care, lest 
 in an)' way they disgraced themselves and 
 dishonoured Jehovah. Small gifts wero not 
 excluded from tho altar of tho Lord, but all 
 blemished offerings were . to teach Israel (a) 
 The supremacy c/ /' What 1!.' 
 
 required, not what they might loci disposed 
 to offer, must be presented. (b) 
 
 ' I am 
 tho Lord." Enough for Israel to know that 
 the Lord required it at their hands. Tho 
 jealousy of Jehovah for His nanio and glory 
 would inculcate the need of — 
 
 I. Constant cibcumspbi noN. Sacerdotal 
 duties : o ii.!! ic its and various, 
 
 would require to exercise nnrelaxiog vigil- 
 ance. 
 
 II. t' w;l I I I MS' KMUNAll'O. 
 
 to bo unmixed; in striet accordance with 
 minul : directions. 
 
 III. i ..Mil. i i l. > ,.\>i . i: \ i [OH. I 
 
 thing to be done \.<< tho full ; no re 
 
 rithdrawal. 
 tion io in tho 
 
 rship. 
 Inherited and ana-voidable disabilil 
 puhlii Berrice form no barrier in the v. 
 divino favour. A 
 
 when tho acomplishmenl e pur- 
 
 poso is impossible. 
 
 characterise the service of tho Upper T< 
 Scrupulous care still to bo exercised 
 there be no profanation of 
 Book, House, Ordinances. — /'. / 1 '. /■'• 
 
 V. lQ—TAeme: Holy ieasts roRBlDDEN 
 
 TO 8TBANG1 R8. 
 
 •' Y 
 
 solvation is common, open to all: but ]>i i vi- 
 
 bouIs. [Sei • Readings" on tho 
 
 ■ 
 
 The- rs" in the priest's house 
 
 represent persons near the Kingdom i >i I 
 but not within it. 
 
 I. FmiMisiiif i 
 
 Not though we be guests in the hot; ■ 
 minister of Christ's sanctuary ; not though 
 we enjoy Chri.-tian intima y and affe turn, do 
 we . a that account become qualified to share 
 the covenant blessing 
 
 Per. macies 
 
 with God's people do not render us partakers 
 of their . 
 
 LL Enjoyment o/" religious mrrm 
 
 - 
 eges. 
 
 Within the priest's home there would be 
 much religii r. acqns ntance 
 
 with the meaning ol religious truths and 
 duties; but ; divine things, and 
 
 the advantage of do not 
 
 iily lead to spiritual life. 
 
 "Having all knowledge and understanding 
 all mysteries profit nothing " if there bo not 
 inward life and personal love. 
 
 III. Kcsidcneo in HOLT i ■■ i I r IS decs 
 not confer qualifications for saintl 
 
 Though resident in tho priest's home, 
 : tho priest'3 
 
 : frequenting 
 
 h' ly i ; continually near Cod's 
 
 : all this may be 
 without personal piety. 
 
 Ben per in the house of God; 
 
 ■i per 
 
 maintaining a constant connexion with the 
 Banctnary; . ind guarantee 
 
 a stab tion i r the privi- 
 
 ,.!s. 
 
 Applj 
 
 1. Belli e " strangers, near though not 
 in thokin^'.; .11 tho 
 
 2. Though 
 
 in the gospel for sui b. to ikers of 
 
 l were will. I 
 
 1. and 
 
 bo are sanctified in 
 
 . and spiritually " priests unto 
 ■.■; lifo 
 until those once 
 
 ■ f i love. 
 
 ries refused 
 from £>t rangers. ~\ 
 
 V. 20t — 2 
 
 "Bui ' hath a blemish, that shall 
 
 yo not offar ; for it shall not be acceptable for 
 
 Everything laid on tho altar to bo free from 
 (a) be 
 
 -. emblems of 
 moral blemishes, which disqualify for service 
 under the gospel— tions, crooked 
 
 . 
 
 /.• — will ren l< 
 
 • tho divine mind. 
 .Men present blemished sacrifices to tho 
 Lord — 
 
 I. Whin rHETB GIFTS ARE R 
 TIONATBTO Til BIB MI.an,".. Many profess to 
 give to the utmost of their ability, when they 
 only give a pitiable fraction from the abund- 
 ance with which < them. 
 Such blemished sacril 
 
 II. When tueib guts abb not the 
 
 SEI l — v KM ICE. N 
 
 accepted oa 1 ia a willing and 
 
 ■ 
 the wealth of human love -all the heart 
 
CHAP. XXIII. 2.] 
 
 Til E LOOK OF LEVITICUS. 
 
 >67 
 
 mind, soul, strengm ; then other gifts as 
 evidences of complete s^lf-consecration. 
 
 III. When tueir gifts abb pbbsbnted 
 to procure salvation. Sensuous worship, 
 ritualistic observances are valueless ; only the 
 merits of the ono all-atoning sacrifice of 
 Christ can render the most perfect gifts ac- 
 ceptable. 
 
 Let but the heart bo wholly given to tho 
 Lord, then not tho doceased or decayed, tho 
 refuse or leavings, tho chaff or dregs, but tho 
 best, costliest, and brightest will bo conse- 
 crated to the Lord. 
 
 These things read in tho light of tho New 
 Testament teach — (a) How completely the 
 spotlessness of Ch rist fulfilled the rigi I require- 
 ments for perfection in Jewish sacrifices. (/') 
 How the material offerings of :'. 
 -were adapted to prepare the way for the pro- 
 clamation of what they ■'. (V) 
 Plow: emand for holiness in 
 ing; and offerers reiterated the a 
 that Jehovah is spotlessly holy; and that 
 "-without holme:., no man can ■. v the lord." — 
 F. W.B. 
 
 V. 25. — Theme : IioLY MUOSTBIl - 01 I 
 FBOM BTRAXaKKS. 
 
 If " strangers " might not eat the feast 
 reserved for priestly souls ^comp. on v. 10) 
 so neither would God allow them to minister 
 at tho altar of His sanctuary. 
 
 This interdict demands — 
 
 I. That ministers of the gospel be them- 
 selves true-born sons of God. 
 
 II. That WORKERS IN THE CHURCH be 
 
 chosen exclusively from those in spiritual 
 fellowship with God's people. 
 
 III. That BACHED OFFERINGS, gifts laid on 
 the altar of religion, are only acceptable as the 
 giver is a sincere Christian. 
 
 IV. That A spiritual state is tho- su- 
 
 ious thing in God's esteem ; not 
 we bring, but what 'we are ourselves who 
 bring tho offering. 
 Notes : — 
 
 1. God abhors hallo-wed services by unhal- 
 lowed souls. " They shall bo not accepted 
 for you.'' 
 
 -. A gracious relationship to God in Christ 
 must precede all attempts to please Him by 
 service or gifts. 
 
 :'.. From saintly souls every offering, how- 
 ■ , i ■ a "sacrifice well pleasing unto 
 God," as a token of son*hip and lovo. 
 
 CHAPTER XXIII. 
 
 Israel's X)o In Jftstifrala 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Concerning the feasts of the Lord. Religion has its joy seasons, its 
 festive aspects. Israel's sacred feasts By mbolised the festivals of the Christian 
 soul, those holy delights which believers now realise in their life of faith and 
 fellowship. 
 
 (a) ISacred festivals, breaking in upon the monotony of the year, and arresting 
 society amidst its common worldly employ, confer valued benefits ou humanity ; 
 they are a temporary reprieve from the clamour of secular toils, and set men 
 free for refreshment and rest ; while they also incite to some degree of religious 
 interest and gratitude, for they witness to gracious events in God's redeeming 
 purposes for the world, and summon the multitudes to gladness in commemora- 
 tion. 
 
 (//) Spiritual joyoumess, that sacred gladness wo inher it in Christ, and of which 
 those festivals were but suggestions and scintillations, has its special and more 
 eiuphatio Beasons within the experience of the Christian : for although religion 
 brings into the bouI an enduring happiness and a perennial feast of love, there 
 are tunes when richer enjoyment of divine fellowship and privilege delights the 
 I'udiy man, and bis holy relationship to Christ and the Church fills him with 
 profounder satisfaction and bliss. The sun's light shines steadily ou throughout 
 
2C8 I10M1LET1C COMMENTARY UN |CHAP. xxm. 2-16. 
 
 the entire day, but there are occasional intervals when his beams burst forth in 
 more resplendant glory. 
 
 V. 2.— Holy convocations, even these are my feasts. Heathenism had its 
 wild, licentious orgies; Christianity claims sinctity for all its festivities. On 
 all pleasures and delights it inscribes "Holiness to the Lord." Happiness 
 must be holy. God sends gladness into the soul He redeems, and its joy must 
 be always kept pure. 
 
 Yet, in this arrangement that the feasts should be "convocations? emphasis 
 is placed on the fact that our joy should be sympathetic and communicative, 
 not isolate and sellisb. Kedeemcd men have common reasons for happ 
 and praise; Cod would have them meet together in grateful celebration, foster- 
 ing a sacred friendship, entering into each other's joy. Sin has drawn - 
 together in the sympathy of sorrow and degradation ; religion re-unites those it 
 blesses in the fellowship of sacred gladni 
 
 V. 3. — The sabbath of rest. As the oldest of all sacred festivals, and the 
 most frequent in recurrence, God places the sabbath in the front ; it brings to toil- 
 worn lives a day of '• it st,'' it announces t" weary souls th it Baored rest which 
 gives, it foreshadows to life's pilgrims Zionwards the "rest which remaincth " 
 when heaven is reached. 
 
 The sabbath r< st is to I s i nj y< d, in t in Belfish ease, but as a time for m< et- 
 ing with God's people in ■ mbly, "a holy oonv< cation," and as a - 
 
 for devout social fellowship ; " bbath of the Lord in all your dwell 
 
 V. .). — The Lords passovi r. A commemoration of -rand events: spared 
 from the angel's Btroke of death, freed from the cruelty of oppressive sla 
 Redemption and emancipation -such truths are proclaimed now to man through 
 the " sacrifice of Christ our PasBover. 1 < bristians who have experienced the 
 deliverance, and escaped into the " glorious liberty " of faith, Bhould celebrate 
 with joy this work of God's Balvation ; for if Israel kept holy festival in memory 
 of the Egyptian rescue, Biirely we Bhould " keep the feast " ( I Cor. v, , 
 
 Vv. 7, 8. — Ye shall do no servile work ; but ye shall offer an offering made 
 by fire. They who are gathered under the merits of the Paschal Atonement are 
 set free from " servile " toils. No more " servile work " now for the sinner, no 
 weary efforts, no fruitless endeavours, no degrading labours; for the" offering 
 made by fire," the Bweet incense offering of Christ, his gone up to God, and it 
 is enough. The soul is set free from legal '' work," and now stands an obf rver 
 ol the meritorious offering which risi 9 to !■• iven as u by tire." Not the labours 
 of our hands but the offeriug on Calvary: with th IVOUT of Chi 
 
 God is well pleased ; and sinners stand acquitted with their trust fixed on 
 the accepted sacrifice. 
 
 V. 10. — Bring a sheaf of the first fruits of your harvest. The paschal ofTer- 
 ing foreshadowed the death of Christ, the "sheaf of first-fruits" II 
 tion. And equally is Bymbolised the risen and renewed life into which all 
 Christians emerge from their death in sin, under the quiokening of God's Spirit. 
 Further, it predicts the fiual resurrection of those who "sleep in Christ." 
 "Chnst the first -fruits, afterwards they that are Christ's at His coming." And 
 as our resuneeth.il body aX the last day will be " fashioned like nut., his own 
 glorious body," so, meanwhile, should our resurrection lift be graced with all 
 the perfections of His character. " \i' ye then be risen with Christ, seek those 
 tilings which are above." Surely every soul called from sin to grace, raised 
 from death unto life, should seal the outset (see v. 1 1) of His spiritual career by 
 an act of " first-fruits '' consecration, which should be the pledge uf an after 
 
 "harvest" of devoted serviee to the Lord. 
 
 V. 1C— Number fifty days, and offer a new meat offering. This was the 
 fenst of Pentecost, which opened with tl e presentation of the first-fruits bailey 
 sheaf, and was to be closed with the offeiiug of a 1 af ma le from the ingathered 
 
CHAP. xxul 24-34.] THE BOOK 01 LEVITICUS. 2G9 
 
 wheat harvest. It celebrated the completion of the harvest season. It thus 
 testified that God had given an abundant ingatheriug, and had blessed His 
 people with bread. In the Christian Church the " first-fruits " were the foretoken 
 of harvest abundance ; for Christ's resurrection guaranteed a great ingathering 
 of souls ; and on the day of Pentecost the spiritual harvest was brought in unto 
 the Lord. It was exactly "fifty days" after Christ arose from the dead that 
 the Holy Ghost was given, and the bountiful ingathering of couverts was secured 
 for the church (Acts ii.). 
 
 V. 24. — A memorial of blowing of trumpets. It was the rallying note amid 
 the camp and throughout Israel, making known the opening of a new era. The 
 " Feast of Trumpets " proclaimed the arrival of" New Year's Day," for the civil 
 year began on "the first day of the seventh month." With a great outburst of 
 joy-strains the new epoch opened. Suggestive of the new era upon which a 
 redeemed soul enters, the Christian convert starts forth as with music and glad- 
 ness upon a holy career. The trumpet notes are typical of the Gospel call, by 
 which men art' aroused to regard and seize the first opportunity presented them. 
 It prefigures also that mighty trumpeting at the end of time, which will summon 
 living and dead to the day of God, to which those in Christ will first respond 
 (1 Thess. iv. 16), but which will awaken all who sleep to a new era for universal 
 humanity (1 Cor. xv. 51, 52). 
 
 V. 27. — A day of atonement. In chap. xvi. the ritual of the great day is 
 elaborately given ; here the spirit and temper of the people is described, the 
 whole congregation was to bow before Go I aliased and penitential. It is well if 
 only once every year we chasten " and afflict " our souls with humiliating thought 
 of our sin, and bend before Jehovah with contrite hearts. Alas, there is need 
 that we bemoan our demerit, and thus contemplate the " Atonement." Yet 
 how precious the fact that, while like a penitent we stand in shame for our sin, 
 the " Day of Atonement " proclaims redeeming efficacy and grace for all who 
 lay their hand and hope on the sacrificial Lamb. 
 
 V. 34. — The Feast ol Tabernacles. It is minutely directed in v. 40 that they 
 were to take "boughs of goodly trees," affording shade and shelter and 
 suggestive of God's overshadowing care and covenant; "branches of palm 
 tr< i s," emblematic of victory (Rev. vii. '.'), for they were the triumphant host of 
 God marching onward to possess Canaan ; and " willows of the brook," symbols 
 of pie litude and prosperity (Isa. xliv. 1). This dwelling in booths seven days 
 every year (v. 42) would perpetuate the memory of their pilgrim career, their 
 dependence on divine care and providence, and God's unfailing sufficiency for 
 them from the outset to the close of their journey to Zion. And shall nut we 
 also keep in remembrance the years in which we have been "strangers and 
 pilgrims en the earth," through which the Lord has surely led us, never failing 
 in the watchfulness of His providence or the sufficiency of His grace? '-Thou 
 Bbalt remember all the ways the Lord thy Cod has led thee these forty 
 in the willeniess, to humble thee, and to prove thee, to know what is in 
 thine heart" (Deut. viii. 2). 
 
 SECTIONAL HOMILIES. 
 
 Topic: The Sabbath of Rest (V. 3). 
 
 Levitical enactments, its rites and regulations, its festivals and solemnities, 
 were all transient and Jewish. The Sabbath is not to be classified with these : 
 it is not one of many institutes of Israel. It preceded the wilderness encamp- 
 ment, was anterior to the enactments of Sinai. The Sabbath dates with man's 
 creation, it began in Eden. It is primeval law. Its origin preceded sin. 
 
270 HOMILETW COMMENTARY ON [chap, xxiii. ■>■ 
 
 If thus remote its origin, what of its permanency ? 
 
 It was recognised through Antediluvian times. Noah kept it within the ark, 
 sending forth his dove after seven days' interval. Moses urges its observance, 
 and this, not after its promulgation on Sinai, but at the outset of the encamp- 
 ing of the Israelites in the desert (Exo. xvi. 23), as being an institute well 
 understood ; it had, therefore, been known to them through their Egyptian 
 bondage. It was no novel statute, therefore, when incorporated in the decalogue 
 on Sinai. 
 
 In Jewish history it, became iv in Pureed with all the solemnities of the giving of 
 the law, the Sabbath's sanctity was inscribed on stone with the finger of God. 
 
 Tho lino of prophets in succession urged its solemnity, and denounced its 
 neglect ami violation. 
 
 Our Lord reasserted its authority, " The Sabbath was made for man" (Mark 
 ii. 27), for all men, for all ages. And now— 
 
 Sabbaths aro threefold, aa St. An -tin. 
 
 Lrsi "i' time, or Sabbath here >>f days; 
 The second is a conscience trespass free: 
 . Sabbath "fit trnity, — //. 
 
 I. THE WEARY LIFE 01 KAN GALLS FOE THIS IH PBB\ a I, oi SABBATH REST. 
 
 1. Each individual lift requires •(. Toil wastes our physical fabric, the ■ 
 
 on nerve and brain wean away the energy "f life. The rush <>f daily duties 
 
 consumes all leisure, allows ii" pan lily rest, no repose for thought, or 
 
 attention to the soul's great concerns. 
 
 2. Family life demands it Amid the of worldly work parents and 
 children are scattered, each to a separate secne and diver- V. t home is a 
 unity; family life is a blended harmony. There is need for a lull in the clamour; 
 a truce for tho rallying together of the B that home might quietly 
 re-construct itself, and family life I 
 
 3. Moral life calls for it. A worn and Bpent state of body, nerve, and brain, 
 brings witli it a relaxed will, an enfeebled moral purpose. With reoouped 
 physical energy comes reaffirmed force of mind an I character. A pause for bodily 
 rest is essential for this moral resuscitation. 
 
 4. Spiritual life cries out for it. Amid the arid scenes of tho world tho soul 
 droops and thirsts. It pants for the Living Btreams. And as Christ called His 
 disciples apart to rest awhile, s ibbath ; giving to overtaxed lives tho 
 sacred joy of going apart with Jesus. 
 
 Enquire : Is this inflexible command of the 
 
 I 'h t 
 
 If man so greatly needs it, would not his need assert itself, and lead men to 
 perpetuate the beneficent institute without a divine command I 
 
 Answer: (</) Alan's greed would load him to dt Ilia 
 
 lust of gain, and clamour for success, would drive him on to ruinous absorption 
 in earthly schemes and lucrative pursuits. " The love of money " urges on to 
 suicidal indifference to all higher interests. Ee would never let a day go eaoh 
 week from his eager life. M Time is money " ; and if a Sabbath brings no gain to 
 his grasping hands it is a day lost. 
 
 (l>) Nor would selfish men ■■ weary toilers. Already 
 
 the oppressed and overwrought workers Hud it difficult to arrest the encroach- 
 ments of trade on the sanctities of the Lord's Day. Heartless employers would 
 snatch precious hours from the Sabbath, and force their servants to labour. Men 
 would not give tho holy day to their fellows if no divine law interposed to check 
 such infringements. 
 
 Every interest, therefore, of human life, is bound up with the maintenance of 
 the Sabbath as a day of rest. [See Addenda to chapter ; Sabuath ] 
 
CHAP. xxni. 3.] THE BOOK OF LEVITICUS. 271 
 
 II. The six-worm spirit op man sigiis for the consolations of sabdatic 
 
 SACRED REST. 
 
 The Sabbath is but typical of the rest of faith which the gospel brings to 
 burdened souls. 
 
 1. All trials cease when the spirit enters into the Sabbatic rest which Jesus 
 gives. The sinner "ceases from his own works " (Heb. iv. 10). Worn with 
 labour, and heavy laden with the burdens of conscious unrighteousness, the toil- 
 ing soul comes to the Saviour (Matt. xi. 28). A heavenly day, a serene Sabbatic 
 life, dawns upon him at once, and in the restfulness of faith, trusting all to Jesus, 
 he desists from fruitless efforts to " establish his own righteousness," and sits down 
 at the feet of Jesus. It is the Sabbath rest of his life begun. 
 
 2. Our daily conflict* and crosses render the Sabbath privilege a precious con- 
 solation to the believer. Resting in Jesus does not render the world a restful 
 scene to the Christian. Nor does human life cease to know the common griefs 
 and struggles of existence. Whereas also, the keen longings of the soul for 
 fellowship with Christ finds few occasions for gratification amid the busy hours 
 of the week. How welcome, therefore, to the believer is the day of rest ! By 
 "still waters" and amid "green pastures" he roams, in all the solemn delights 
 of leisurely meditation: and his soul is "restored " (Psa. xxiv.). To his troubled 
 heart comes the solace of the " peace" which only Jesus gives (Jno. xiv. 1, 27). 
 Within the sanctuary, "soothed with h"ly hyron and psalm," quickened by fellow- 
 ship with saints, and renewed through waiting upon God, he gains " times of 
 refreshing " and strengthening of soul. He drinks of the brook by the way 
 and lifts the head with freshened vigour for life's journey. Full oft the 
 rejoicing soul, glad in Christ, and refreshed by the Sabbath privileges, has to say, 
 
 Thou art a cooling fountain 
 Tn life's dry, dreary sand ; 
 
 From thee, likePisgah'a mountain. 
 
 We view the promised land; 
 A day of sweet rellection 
 
 Thou art, a day of love — 
 A day of resurrection 
 
 From earth to things above. 
 
 III. TflE LIFE-TntBD BOUL OF MAN LONGS FOR THE SARr. \TII OF IIFAVENl.V REST. 
 
 All sabbath repose and refreshing on earth ; all realisations of the rest of soul 
 Christ gives to the believer, all sanctuary consolations enjoyed on the Lord's 
 day, are but foretastes and foreshadowings of heaven's eternal peace, and joy, 
 and love. 
 
 1. As the sabbath day dawns after the night is spent, so heaven's sabbath follows 
 death's dark night. 
 
 We have to live our life's day of duty and service to confront the responsibili- 
 ties of worldly trusts and opportunities to " work while it is called day." " This 
 is not our rest." But the shadows at length fall ; a hush spreads over the 
 tumult of existence ; the hand slackens its hold on the instruments of labour; 
 darkness comes gently down upon earthly scenes. But a " lively hope " fills the 
 Christian soul ; a vision of a glorious dawn sweeps across the dimming human 
 gaze. 
 
 And a voice, while earth cares fly, 
 
 With the closing hours is blending — 
 
 " Rest is coming, rest is nigh I" 
 
 Night wrap} itself around the life : the day of eternity breaks upon the spirit : 
 Heaven's rest is gained. And " there shall be no night there," " neither 
 sorrow, nor crying, neither any more pain ; for the former things are passed away." 
 „ Blessed are the dead who die in the Lord : yea, from henceforth, saith the 
 Spirit, for they rest" 
 
 2. As the sacred rest of faith is gained by the sinner only when he comes vnio Jesu 
 
272 UOMILETIC COMMENTARY ON [chap, xxiii. 3. 
 
 bo the heavenly rest is gained only when the Christian reaches the very presence 
 of his Lord. 
 
 " Come unto one," says Jesus, " and I will give you rest I" Blessed the 
 experience of reaching Him now by faith: but when the soul bursts through the 
 barrier of death and passes the gates of the heaveuly city, and finds itself within 
 the " Everlasting Arms," leaning on Jesus' bosom, never more to leave the 
 radiant presence of his Lord, then, indeed, will the full rest of heaven be known. 
 
 No rough billows heave on the serene ocean of life eternal. No shadow falls on 
 the bright sky of heaven's bliss. No distance ever more divides the redeemed soul 
 from the rapture of Christ's presence. " For ever with the Lord " : and therefore 
 there remaineth a keeping of sabbaths for the people of God 
 
 Ri - . Bpii il free ! 
 In the green pastures of the heavenly shnro, 
 Where .'in and hi rrow can approach n< 
 
 With all the Oi i k by the Q 1 Sbephi i 
 
 Besidi ■ • ternal led, 
 
 Forever with thy « i « ■ <.l and Saviour h 
 
 Topic Tin: Sabbatd (V. 3). 
 
 Placed Brat among tin 1 Hebrew fe tivals, the sabbath becomes invested with 
 peculiar honour and importance, li claimed priority, dating back to the com- 
 pletion of creation, and reaching forward throughout all time, to be consummated 
 in eternity. The institution and perpetuation of the Babbath Becured tune for 
 the full observance of sacred duties : and, by its weekly advent, called attention 
 t,, them. .No institution of the Hebrew economy was more frequently referred 
 to, or its observance more strictly enforced. Pari of the badge that distin- 
 guished ferael from Burrounding nations was from worldly toil and 
 complete consecration to Bacred service one day in seven. The Uebre« Sabbath 
 was — 
 
 I. A. sacred memorial, of the original institution of a on for rest 
 and undisturbed attention to divine tilings. It would be a perpetual reminder 
 of the fact that " in six da)s the Lord made heaven and earth,'' therefore, a con- 
 stant rebuke to every form of heathenism, where the true God was ignored or 
 unknown. Under the Christian dispensation observance of " the Lord's Day" 
 is a perpetual memorial of the fundamental facl of Christianity, that the Re- 
 deemer's ;. toning work was completed on earth when He rose from the grave 
 on the morning of the third day. 
 
 II. A BACH! i' PI ' I !'• * U 
 
 In it God took special delight He demanded it as a / time from 
 
 those whose days really all belonged to Him. Though all i cular work was to 
 be discontinued, works of mercy, piety, and necessity were to be performed. 
 The Hebrews were to gather together for divine worship and the cultivation of 
 personal holiness. Though Gud did not need the rest — for He never grows 
 -yet man needed it; and God rejoiced in it, as its claims were recog- 
 nised, its duties discharged. It was a festival, not a fast; for man to use, not 
 abu^ejtO be made a delight, not a burden; for, in sanctifying time and 
 Btrongth to the Lord according to His gracious will, man finds his highest and 
 truest joy. 
 
 The transfer of the sabbath from the seventh to the first day of the week has 
 not diminished its sacredness, or relaxed its claims. It is still a feast of the 
 Lord, to be devoted to sacred purposes. It proclaims to all the right of freedom 
 irom exacting toil, and places all upon a level as the Lord's free men. 
 
CHAP, xxiii. 5—8.] THE BOOK OF LEVITICUS. 273 
 
 III. A SACRED TYPE. 
 
 The law of the sabbath, re-published in the wilderness, pointed to the tims 
 when Israel would be able fully to observe it in the land of Canaan. The 
 peculiar sanctity and blessedness of the day may fitly be regarded as typical of 
 the perfect rest of heaven, where all the toils and trials of time will — for those 
 who keep His commandmeuts — issue in the rest and recompense of eternity. 
 In observing the sabbath, we not only obey the divine command, but we follow 
 the divine example (Gen. ii. 2, 3). Thus God is pleased and man is blessed. 
 Thus time becomes hallowed, life worth living, and heaven won. [See also pre- 
 ceding Homily on chap. xix. v. 3.] — F. W.B. 
 
 Topic: Significance of tub Passover (Vv. 5-8). 
 
 " The first Passover was the commencement of the special privileges of the 
 chosen nation, every subsequent Passover became a pledge of the continuance 
 of those privileges " (Cave). 
 
 (a) The feast was RETROSPECTIVE and commemorative. 
 
 Israel's deliverance from the destroying angel, and from Egyptian bondage, wa% 
 an event unparalleled in human history. God would perpetuate the memory of 
 so wondrous an incident as a testimony for all time that "salvation is of the 
 Lord," and that mightiest deliverances can be wrought for His people by our 
 Redeemer. 
 
 Thus the Lord's Supper, as a commemorative feast, also " shows forth the 
 Lord's death," leading back our thoughts and faith to " Christ our Passover, 
 sacrificed for us," and the wondrous redemption wrought for an enslaved Church 
 and a death-doomed world. 
 
 (6) The feast was PROSPECTIVE and typical. 
 
 The lamb of the paschal feast foreshadowed u the Lamb of God, which taketh 
 away the sins of the world." For the lamb employed at this commemorative 
 feast was more than a symbol of the victim whose blood was sprinkled on the 
 doorposts in Egypt, it was a sacrijb-e. It meant substitution. It typically 
 " put away sin." 
 
 At the Lord's Supper, Christ said to His followers, " My body is broken for 
 you, my blood is shed for you." And Paul adds the testimony that " our Pass- 
 over is sacrificed for us." 
 
 The Identification of the Paschal Victim with Jesus Christ : — 
 
 I. With regard to the selected victim. 
 
 1. Was it * lamb? Christ is often so called on account of His innocence, 
 meekness, and resignation (fsa. liii. 7 ; Juo. i. 29 ; 1 Pet. i. 19 ; Rev. v. 0). 
 
 2. Was it taken from the flock ( Christ was chosen from among His brethren, 
 was one of us (Acts iii. 22, 23). 
 
 3. Was it a male of the first year ? (Exod. xii. 5). Because the " male," being 
 the stronger, symbolised energy and excellence; and in "its first year" was at 
 its fullest and most perfect development; so was Christ all " comely," in the 
 I ulness and perfection of His days. 
 
 4. Was it without blemish? Christ was altogether spotless and faultless (I 
 Pet. i. 10; Heb. vii. 25). 
 
 II. With regard to its sacrificial oblatio.v. 
 
 1. As the lamb was set apart four days before it was slain, so Christ was, 
 during the last four days of His life, under examination, preparatory to His 
 death (Matt. xxi. 1). 
 
 2. As the lamb was eventually slain, so was Christ (Rev. v. 9). 
 
 3. As its death was witnessed by the entire assembly, so was Christ publicly 
 crucified (Luke xxiii. 18). y. 
 
274 HOMILETIC COMMENTARY ON [cn.\t\ xxm. 5-8. 
 
 4. As the time of the sacrifice was "at even" (v. 5), so was our Saviour's 
 death (Matt, xxvii. 15 ; Luke xxiii. 44-46). [(Jump. Sleigh's Aids to Reflection.] 
 III. 117/// regard to the paschal feast. 
 
 1. The eating of the passover typified that we find in Christ our life, ou> 
 nourishment, and sufficiency (Jno. vi. 35, 53-56). 
 
 2. The spirit in which the feast was to be partaken is indicated in the sig- 
 nificance of the " bitter herbs," sugizesting a penitential spirit and bitter mourn- 
 ing, in remembrance of our sin (Zech. xii. 10). 
 
 3. The regulations for partakers of the feast are significant. Eaten '• 
 haste," indicates the urgency with which we should receive Christ; with "/<<//<* 
 girded" denotes our willingness to quit the past for a pilgrim life of faith; with 
 "feet shod" suggestive of rough ways to be resolutely trod ; " staff in hand," 
 declares our defence and support. 
 
 4. The feast being eaten in companies, teaches the Christian law of union in 
 Church fellowship, that religion may not be isolate. Christ gathers His dis- 
 ciples together at the feast of His Supper, and says, " Eat ye all of it, driuk ye 
 all of it." 
 
 wondrous oniM.-ma ! Betting forth His death from whom our life doth tlow j 
 Never can tiuito reason sound such depths of lore, such depths of woo. 
 
 r Tin: Pabsotkb (Vv. 5-8). 
 
 The Exodus of Israel from Egypt, one of the most prominent landmarks in 
 the history of the nation. The feast of the Passover was the significant memo- 
 rial by which the memory of that event was perpetuated (Exod. xii.). Not only 
 individual, but national deliverance ought to be remembered. 
 
 I. THB HALLOWED 1IBMOBIE8 IT EMBALMED. 
 
 The final plague with which Pharaoh an 1 his pe 'pie were visited led to the 
 emancipation of Israel, and their departure from Egypt The miraculous pre- 
 servation of Israel, the destruction of the fir8tborn of Egypt, and the means 
 employed to accomplish both were brought to mind when the P 
 observed as the anniversary of the solemn night of death that gave birth to the 
 Hebrew nation. 
 
 II. The sacred duties it inculcated. 
 
 (</) Humility. Their own arm had not gotten them the victory, they had 
 
 been redeemed from abject poverty and slavery. They had nothing in them- 
 selves to boast of when they remembered the hole of the pit from which they 
 had been digged. (f>) Than Jehovah had interposed in such a 
 
 critical juncture for their race, He deserved their heartfelt gratitude, jubila 
 the song of Moses, bright as the beautiful uea. (<•) Gladness that they had 
 escaped exacting toil, cruel oppression, bitter bondage ; before them was a 
 career of honour and blessedness, well might their hearts leap for gladness and 
 their feet move with joyful steps. (a 1 ) Consecration. At th Israel 
 
 started on a new life. Henceforth the people were to be known as the servants 
 of Jehovah, set apart and sanctified for His glory. They were not their own ; 
 to them His divine will would be communicated, and through them made known 
 to the world. 
 
 In the Cospels the Passover is identified with the feast of unleavened bread, 
 which began and closed with a Sabbath, suggesting the idea of a complete con- 
 secrated life. Only unleavened bread was to be eaten at the feast ; iu all our 
 Christian service the leaven of evil is to be scrupulously avoided. Christ our 
 passover is sacrificed for us, let us keep the feast with humility, solemnity, thank' 
 fulness, gladness, devoutness, and consecration. 
 
 III. The GLOBIOU8 event it foreshadowed. 
 
 About the typical character of the feast there is no room for doubt (see 
 
criAP. xxiii. 10, 11.] THE BOOK OF LEVITICUS 275 
 
 1 Cor. v. 7, 8). (a) In the deliverance it affected; from slavery, degradation, 
 misery, death, (b) In the means employed for deliverance ; sacrifice of appointed 
 lamb, sprinkling of its blood, etc. (c) In the co-operation the means demanded; the 
 people were to believe, obey, fulfil the conditions laid down, (d) All ivho 
 embraced the opportunity, and adopted the means, were saved. Not one house was 
 visited by death where the blood had been sprinkled upon the doorposts and 
 lintel. The above considerations may all be applied to what Christ has done 
 and is for us, and to our duty in relation to His great atonement. 
 
 Conclusion, (a) 27" re was but one way of deliverance, (b) It was not in- 
 vented or suggested by man, but by God. (c) Only practical faith availed. So in 
 relation to the Gospel. The excellence of Christ our Passover is seen in that while 
 many victims were slain in Egypt and they were only efficacious for a select 
 people and one period of time, the Lamb of God by one offering atoned for the 
 whole world and all time. Indiference, as well as unbelief in, and rejection of 
 the world's Redeemer, will be visited with sore punishment, for " how can we 
 escape if we neglect so great salvation V — F. W.L. 
 
 Topic: The Sheaf of the First Fruits (Vv. 10, 11). 
 
 The book of nature is a fruitful study. In all God's works He strives to fix 
 attention on Himself. In feeding the body He would show Himself to the 
 soul. 
 
 Harvest time nears. The early promise is fulfilled (Gen. viii. 22). The first- 
 lings of the grain are ripe. The fields of barley wave their golden heads. But 
 shall the gatherers heedlessly reap, and thoughtless hands store the garner? 
 No. On the altar the first sheaf must bo laid. 
 
 I. TlIE ACKNOWLEDGMENT OF GOD HU8T PRECEDE EVERY WORK. 
 
 The first act of harvest adores the harvest's Lord. The first sickle cuts an 
 offering for God. 
 
 1. Thought of God should precede all. Let morning dawn with Him. Let 
 adoration introduce each task. Nothing is well done unless begun with God. 
 All is disorder except the First be first. 
 
 2. The priest uplifts the sheaf on high. The first-fruits represent the entire 
 produce of the fields. The act is a confession that all earth yields is from God, 
 and belongs to God. Man's toil and care may be employed, but all results are 
 divine. 
 
 3. The offering of the sheaf is but small. He who might justly claim the 
 harvest, takes but one sheaf. The large abundance remains for man's supply. 
 Thus, while a bounteous Hand fills our garneis, while valleys bend with corn 
 and clouds distil their fatness, the Giver makes His small demand. But the 
 little God asks is an acknowledgment of His claim. He is no hard task master ; 
 but He requires that He be first in our thoughts : He then gives abundantly into 
 our lives and hearts. 
 
 4. But in this demand He shows that all must not be consumed on self. We 
 cannot take a sheaf to God now : but the poor need food : famished souls cry for 
 the Word ; the heathen perish for the bread of life. Such are the claims on our 
 first fruits. 
 
 II. In this harvest siieaf christ is set before the seeking heart. 
 
 1. The name of " first fruits " leads by a straight path to Him. The Spirit's 
 voice is very clear : " Now is Christ risen from the dead, and become the first 
 fruits of them that slept " ; " Christ the first fruits : afterwards they that are 
 Christ's at His coming" (1 Cor. xv. 20, 23). 
 
 2. The day of offering next seals this truth. On the morning which succeeds the 
 Paschal Sabbath the sheaf is waved. On this same dawn Jesus arose. 
 
 t 2 
 
270 HOM1LETIC COMMENTARY ON [cha*. xxm. 15, 16. 
 
 Following this clue, let us gaze on this type. That sheaf— 
 
 (a) Brings back thought of the seed cast into the ground. Buried in the earth : 
 the frost imprisoned it : storms sealed its interment : but at last it rose into life : 
 victory over death. 
 
 Thus Christ descended to the grave : life seemed extinct : the grave made fast 
 its bars : but in vain. He came forth— the First fruit from the dead. 
 
 (b) That sheaf relates a tale of triumph. It symbolises success. Death fail* 
 to hold Him. He is " declared the Son of God with power by His resurrection." 
 Raise high before God, therefore, your sheaf. It is the exultation of the believer. 
 " Christ being raised from the dead dieth no more": and "because I live, yo 
 shall live also." 
 
 Though that sheaf is alone before God, yet it predicts and guarantees the after 
 harvest. 
 
 III. TlIE HARVEST INGATHERING IS SURE TO FOLLOW THE FIRST FRUITS. 
 
 1. Already it is fulfilled in the harvest of upraised souls. Believers have been 
 " raised up together, and made to sit together in heavenly places in Christ Jesus." 
 
 2. Tke rising dead as they quit their graves shall perfect the fulfilment of this 
 sign. How changed shall they oome forth I Decay will bloom into unfading 
 youth : the mortal will be robed in immortality. " We shall be like Him !" The 
 first sbeaf predicts your resurrection. 
 
 3. Aworld-i'id, hart >■', a glorious prospect is promised ; when the whole mass 
 of sanctified and ripened souls shall be reaped from earth's fields and garnered in 
 glory.— Based on Dean Law's " Christ is all." [See Addenda to Chapter 
 liar rest First fruits]. 
 
 Topic: Prnteoosi awn thi Spibxt (Vv. 15, 1G). 
 
 The feast of Pentecost was celebrated on the fiftieth day after that in the 
 Passover week on which the wave .sheaf was presented to the Lord, and « is 
 marked by offering to Jehovah two loaves. It was also known by the name of 
 the '• Feast of Harvest," from its coming at the close of the wheat harvest. 
 
 It was attended by vast multitudes (oomp. Acts it), was " a holy convocation," 
 and it was a day of gladness and jog (Dent. xvi. 1 1). 
 
 I. Gratitude expressing itself in joyods dedication. 
 
 I. Of themselves; 2. Of their property. For Israel not only renewed their 
 self-consecration in worship and sacrifices laid on Cod's altar, but also their 
 possessions in the harvest reaped, as expressed by the waving of the baked 
 Loaves before Him. 
 
 (a) Pentecost thus reminded Israel of their dependanct on God for theproduce 
 of their fields, as well as for higher g I < ; d is the God of providence as well bs 
 of grace. He is supreme alike in the natural and spiritual worlds. Laws wre 
 everywhere the action of His power. " He giveth to all life, and breath, and all 
 things" (Acts xvii. 25). 
 
 (6) But God will be acknowledged in His gifts and doings. Tentecost, there- 
 fore, excited a spirit of thankful/us* ; it kept alive in Israel the feeling of beinx 
 God's in what they possessed as well as in what they were. Yet what belongs 
 to Him He claims. It is not only ourselves, therefore, that we are to yield to 
 Him, but what we have. The burnt offering must not only be laid on the altar, 
 but the baked loaves waved before Him as alike His property. 
 
 II. SaORED ASSOCIATIONS CONNECTED Willi Till- PENTECOST FESTIVAL. 
 
 1. Historic. It was commemorative on the giving of the laic on Sinai. With 
 the chronological data of Exod. xix. before us, it is clear that it was on the 
 fiftieth day after the departure of Israel from Egypt, /.?.. after the first Pass- 
 over, that the law was (riven, and the national existence of the Hebrews was in- 
 
cn.AP. xxiii. 23—25.] THE BOOK OF LEVITICUS. 277 
 
 augurated. Thus God's manifestation of Himself to Israel on Sinai, and His 
 words to Moses, effected for His wilderness Church what His Spirit's advent and 
 the gift of new tongues effected for the Christian Church at Jerusalem. 
 
 2. Typical. It looked forward as well as backward. As the Passover fore- 
 shadowed the death of Christ, so did the Pentecost the Spirit's descent. At 
 the Feast of Pentecost the Holy Ghost, who writes the law of God, not on tables 
 of stone, but on " the fleshy tables of the heart," was poured out. 
 
 III. The harvest bounty suggests the fulness of the spirit which marked 
 
 THE CHRISTIAN PENTECOST. 
 
 1. The endowments of the Christian Pentecost were first for the apostles, 
 giving them qualification for their life-work, and ensuring the maintenance of 
 their joy of faith. For "the promise of the Father" they were bidden by Christ 
 to wait at Jerusalem. Until the Holy Ghost came upon them they were not 
 "endowed with power," not prepared to be " witnesses for Christ in Jerusalem 
 and all Judea," etc. 
 
 2. But this baptism of power is what every child of grace needs and may possess. 
 Discipleship is not of itself sufficient for all that we are required to be in 
 character and service. For these we want the fulness of the Spirit's indwelling. 
 
 "What the Spirit was, in the fulness of His indwelling presence, to the first 
 disciples, He is, in a very real and blessed sense, to all so possessed by Him 
 now : " strengthened with might in the inner man," and equipped for a life-work of 
 witness for Christ Jesus. 
 
 The bountiful harvest shows GoiTs plenitude, and His joy in enriching man. 
 Certainly He is as willing to bestow the abundance of His Spirit. We receive 
 Him by faith, and according to the degree of such faith. The promise of the 
 Spirit, and the bestowment, are both Christ's, and He will never allow the 
 desire for Him to remain unmet. He is too anxious to see us what the Spirit's 
 indwelling alone will make us, to delay or refuse the answer to prayer for this 
 holy gift. 
 
 Then will come into our souls grace in increasing supplies, fulness of assur- 
 ance of faith and hope, and strength added to strength. So endowed and en- 
 riched, we shall " yield ourselves unto God, and our members instruments for 
 righteousness." "The fruit of the Spirit is love, joy, peace, long-suffering, 
 gentleness, goodness, and faith" (Gal v. 22). — Outlined from "Gospel in 
 Leviticus,* by Jas. Fleming, D.D. 
 
 Topic : "A Memorial of Blowing of Trumpets" (Vv. 23-25), 
 
 With reverberating tones of joy this blast of trumpets ushered in Israel's 
 civil year. At earliest dawn of the " first day of the month " the exhilarating 
 notes sounded forth throughout the camp, or the land, of Israel. The music 
 strains were continued all day. It was " a Sabbath," for rest from work, for " an 
 holy convocation," but it was a Sabbath of praise, of music, of delight. 
 
 I. Trumpet tones awaken attention. 
 
 Sleepers would start from their slumbers at that early blast of the trumpets. 
 What need is there that sleepers should awake ! Drowsiness is on the souls of 
 multitudes. They dream on heedlessly, letting life glide away, and salvation 
 lie in neglect. Thought sleeps, interest sleeps, spiritual claims and gospel 
 realities are ignored. Eyes are closed from the " Day Dawn," they see not that 
 the Sun of Righteousness has arisen. " It is high time to awake out of sleep." 
 
 Clarion notes startle drowsy souls. Providence sends out trumpet blasts. 
 The preacher's words may startle sleeping consciences. God's Spirit may sound 
 the note of arousing in the soul. " Awake, sleeper : arise and call upon thy 
 God ! " 
 
278 TIOMILETIC COMMENTARY OS [chap. x\m. 23-25. 
 
 II. This "blowing of trumpets" ANNOUNCED THE exd or a TEAR. 
 
 1. A year gone ! A cause for joy, for glad trumpet tones. Yc3 ! if the year 
 has been spent well. Yes ! if God has been known by us as a Refuge aud a 
 Faithful Friend ; having kept us by His grace, and magnified His sufficiency for 
 us. Yes ! if we have escaped perils and conquered foes, and in review can cry, 
 " my soul, thou hast trodden down strength ; now thanks be to God who 
 always causeth us to triumph in Christ." Yes ! if our " salvation is nearer," 
 heaven nearer, the reward of faithful service nearer, the goal at hand. 
 
 2. A year gone ! A startling fact ; shrill trumpet notes should stir us to 
 alarm. If not saved, if time has run to waste, if we have let slip from us the 
 opportunities of grace, if we arc yet in the bonds of iniquity, if still the door of 
 our hearts is closed upon the knocking Christ, if we are without hope aud with- 
 out God in the world, "redeem the time." 
 
 III. The Feast of Trumpets proclaimed \ new tear opened. 
 
 The past is past. Opportunities unused are gone beyond recall. Penitential 
 tears cannot bring back the misspent year. Yerily God might "cut us down as 
 cumberers of the ground." 
 
 1. But a respite is annoi:. 'act year opens. The Intercessor has 
 pleaded " Let be this year also." It La an extension of opportunity to seek the 
 Lord, for sinners to forsake their ways, and unrighteous men their thoughts, 
 to " flee from the wrath to C 8 to the " hope set before us," to claim 
 the salvation in Christ offered to the penitent i use the precious 
 respite mercy gives. The trumpets sound; they tell of hope prolonged: seize 
 the precious hour "while it is call. I 
 
 2. A new • Qi ; . the memory of 
 God's great goodness, the experiences of redeeming and e , incite 
 to Bervioe, to i >n. '• How mu ih thy Lord 1 Take 
 thy bill and write quickly? " Whatsoever thy hand findeth to do/do it with thy 
 might." Let love and thankfolneas :-itice, 
 more eagerness in use of privileges, more fervent culture of holiness. u Go op 
 higher." "Press to the mark." "Repent, and do thy first works." The 
 trumpet sounds ; it rallies the hosts of the Lord to their ranks, to the battle, 
 to bravo achievements, to victories for the K 
 
 IV. Those trumpet hi i [NAT. 
 
 When God came down on the oloud-robed peak of the mount, it was a scene 
 of appalling splendour and solemuity. The myriad observers below trembled, 
 "so terrible was the Bight" When Buddenly a weird trumpet note swelled out 
 on the air, filling all hearts with amaze : and " the voice of the Trumpet sounded 
 long, aud waxed louder and louder" (Exod. xix. 19). This "blowing of 
 trumpets" was "a memorial." 
 
 1. It led them back to solemn thoughts of '■ kUSS Jehovah was now 
 more graciously dwelling among them in the Holy place, lie was still the God 
 of Sinai. We must not presume on His grace. How august and dreadful is 
 He with whom we have to do. " Fear before Him, all ye saints." 
 
 2. It recalled the law, as the basis of their covenant relationship. " Do this and 
 live." Such were the terms on which they stood to Jehovah. Transgress, and 
 you die. " Cursed is every one that continueth not in all things written in the 
 book of the law to do them." But who can 1 Is the trumpet blast, therefore, 
 a summons to judgment? It need not be. It declares the standard for 
 righteousness, only to emphasize the mercy which has provided sacrifice that 
 the sinner might propitiate and live. 
 
 V. Assuredly the trumpet is a symbol of the gospel. 
 
 "Blessed are the people that know the joyful sound" (Psa. lxxxix. 15). "I 
 was in the Spirit on the Lord's day, and heard behind mo a great voice, as of a 
 trumpet, saying, I am Alpha and Omega" (Rev. i. 10). 
 
chap. xxnr. 24, ioj THE BOOK OF LEVITICUS 279 
 
 1. Chriit's voice should he heard in that "blowing of trumpets." It sounds 
 forth in the announcements of the gospel through the Scriptures, through all 
 who tell the message of hope and grace. Jesus speaks to the heart affrighted 
 by the clamour of Sinai's awful peals. The Go3pel is the silvery note sending 
 a thrill of comfort and gladness into condemned souls. It is as " music in our 
 ears." 
 
 2. Christianity is a trumpet-toned herald; hastening through the heavens with 
 the calls of grace to all mankind. " I saw an augel flying in the midst of 
 beaven, having the everlasting gospel to preach" (Rev. xiv. 6). All who know 
 the uood news should take up the trumpet of Truth and send out the tidings 
 over all the earth. 
 
 3. The Gospel i ',e to the world. Not " a voice of thunder," but of 
 sweet melody. It brings "good tidings of great joy"; salvation to the utter- 
 most; cleansing of all sin; a precious Saviour; an upraised cross; a " new 
 covenant '" of redemption ; of an opened door in heaven for all who cleave to 
 Jesus. Glad indeed are these trumpet tones ; they calm the sinner's fears ; 
 allure the troubled to peace, win the anxious to faith. 
 
 All around us are sad notes : sorrow, oppression, anguished prayer, 
 
 dark despair. Earth is a scene of Babel discord. The air clangs with confusion. 
 
 But let the Gospel trumpet blow. Its sweet harmonies float, as did the songs 
 
 of angels over Bethlehem fields, soothing unrest, heralding " peace and good will," 
 
 thrilling hearts with joy. 
 
 And still its heavenly music floata 
 i >e"r all this weary world. 
 \l. A prophetic thought is stirred by those trumpets : they foretell the re- 
 
 Pl'RRLCTluN 8CENB. 
 
 The close of time will arrive ; the great white throne will be set ; the mighty 
 angel will set his foot on the sea and another on the land, and declare that time 
 shall be no more. And then "the Lord Himself shall descend from heaven 
 with a shout, with tho voice of the archangel, and with the trump of God" 
 (1 Thess. iv. 1G). From opened graves the dead shall arise ; and you with them. 
 
 Listen expectantly for that trumpet blast. At such an hour as ye think not it 
 will sound. Sleepers were awoke -when at early dawn the priests blew their 
 trumpets on this Hebrew festival. And sleepers will awake at the judgment 
 blast. And " all that, are in their graves shall come forth." Be ye therefore 
 ready, so that that day should not overtake you unawares. 
 
 Fill the interval with a wise use of life. The Gospel trumpet offers you a 
 perfect righteousness; the judgment trumpet will demand it. The Gospel 
 trumpet bids ycu robe yourself in spotless garments : the judgment trump 
 will call to condemnation those who are not " white and clean," covered with 
 the robe of salvation. Such will arise from death's sleep glad "to meet the 
 Lord in the air, and so to be for ever with the Lord." [See Addenda to chapter 
 " Blowing of Trumpets."] 
 
 Topic : The Feast of Trumpets (Vv. 24, 25), 
 
 The feast of trumpets is mentioned here for the first time. It was kept on 
 the first day of Tisri, with which the civil year began. It was a time of holy 
 rest, and communion with the Lord through an offering made by fire unto Him. 
 The feast was kept by Israel when they took possession of Canaan, and was 
 characterised by great joy and gladness. The feast was suggestive of — 
 
 I. The completion of the wouk of creation. 
 
 The earth (fitted to be the abode of man) was clad in beautiful garments ; 
 presented an aspect of great fertility and richness. The Lord pronounced it 
 
280 I10MILET1C COMMENTARY ON [chap, xxiii. 83—14 
 
 good ; " the morning stars sang together, and all the sons of God shouted for 
 joy." The beginning of the civil year, when the harvest was ripe, and the air 
 was ringing with the shouts of harvest home, would seem suggestive of the 
 beginning of human history, which began amid scenes of plenty, as the first 
 human pair came through the gate Beautiful. 
 
 II. THE PROMULGATION' OF THE LAW FROM SINAI. 
 
 The sounding of the trumpet from morning to eveniug would remind Israel of 
 the time when the sound of the trumpet called attention to the promulgation of 
 those statutes, in the observance of which they would please Jehovah, and show 
 to the world that they were His people. The feast would call attention to the 
 divine voice, the trumpets would proclaim His right to be heard, the imperative 
 duty of the listeners to hearken and obey. 
 
 III. Till: BLESSINGS OV THE DEPARTED TEAR. 
 
 Israel had been spared through another year. God had been faithful to His 
 promises, all their wants had been supplied. It became them to let their voices 
 be heard in loud and joyful notes; the music of their hearts echoed in vocul 
 praise. 
 
 IV. Till: BOUNTY OP Tin: DAWNING J I I . 
 
 As their storehouses were filled with plenty, and their presses burst forth with 
 new wine, anxieties about the future would be allayed, provision would be abun- 
 dant for man and beast. Israel would have wherewith to satisfy their physical 
 necessities, and to oiler the various sacrifices LO connection with the tabernacle 
 services. The trumpets would call to thankfulness and cheerful acknowledg- 
 ment of indebtedness. However rich and abundant the oblations might be, 
 they ought to be presented in the willing and gladsome spirit such words as 
 these inspire, "Of thine own have we given thee; thine is all the glory." 
 
 V. The need op wakepul alai am is the bbbvioi op jehovah. 
 
 Trumpet peals rousing and stimulating; and, when blown by the priests, loud 
 calls to hearty service. Though no servile work was to be done, yet Bacre 1 Bar 
 vices were to be performed, solemn sacrifices offered. Israel was to awake 
 and put on strength, enter with special enthusiasm upon the work of the Lord. 
 Kxternal material aid may be consistently used to awaken attention and qnioken 
 devotion. Illustrative also of — 
 
 VI. Tin: INAUGURATION <>k Tin: I 
 
 At the day of Pentecost, when the Holy Ghost was given, and the first fruits 
 of the (Jospel harvest were gathered in, the apostles went forth lifting up their 
 voices like trumpets, preaching Jesus and the resurrection. Isaiah in predicting 
 the Gospel ftge said, " In that day the trumpet shall he blown"; and verily the 
 sound of the Gospel trumpet went speedily through all the earth. John in 
 apocalyptic vision heard the divine voice as the sound of a trumpet ; and the 
 voice of God as of a trumpet shall, in the last great day, awake the dead t<> 
 judgment. Let us begin each year with a feast of trumpets, and each day with a 
 loud call to privilege and duty, that our lives may be one continuous litany and 
 psalm. Then when the morn of eternity dawns, and the shadows of earth flee 
 away, we shall join in singing the song of Moses and the Lamb. — F.W.B. 
 
 Topic: The Feast of Tabernacles (Vv. 33-44). 
 
 On the fifteenth day of the seventh month, five days after the Day of Atone- 
 ment, the Feast of Tabernacles began, and (according to additional information 
 gathered from Numbers and Nehemiah) the sacrifices, which were many, 
 gradually decreased in number to the eighth day. Israel was very remiss in 
 observing the feast on entrance upon Canaan ; for, from the time of Joshua to 
 Nehemiah, it was unobserved. Obviously, the object of the feast was to keep 
 
chap, xxiii. 33-44. j THE BOOK OF LEVITICUS. 281 
 
 alive the spiritual life of the nation, to perpetually renew its youth; The feast 
 was calculated — 
 
 I. TO PERPETUATE AMONG THE PEOPLE THE MEMORY OF MIRACULOUS EVENTS 
 CONNECTED WITH THEIR NATIONAL HISTORY. 
 
 " That your generations may know that I made the children of Israel to 
 dwell in booths, when I brought them out of the land of Egypt." Emancipation, 
 protection, preservation, all the miraculous events connected with the exodus 
 from Egypt and the pilgrimage through the wilderness, exhibited the faithful- 
 ness and goodness of the Lord. It would be well for Israel to be put in constant 
 remembrance of these things. Such interpositions suggested their dignity and 
 duty as a people, and their destiny among the nations of the earth. It is good 
 for all peoples, in all time, to remember great national deliverers and deliver- 
 ances. Surely, He should be lovingly remembered who has redeemed us from 
 the bondage of sin and 4eath ! 
 
 II. To AWAKEN IN THE PEOPLE GR4TEFUL JOY FOR THE COMPLETED FRUITFUL 
 SEASONS OF Till-: YEAR. 
 
 This the crowning, most joyous feast of the year. What a glad picture the 
 people would present, as they sat under their booths rejoicing with the joy of 
 harvest, the roads and fields vocal with the sound of happy voices, and the 
 courts of the Lord resounding with sacred praise. 
 
 Permission to indulge in such innocent pleasures taught the people that 
 Jehovah delighted in their happiness as well as in their holiness. " God (as 
 Cowper puts it) made the country, man the town." The verdure of the grass, 
 the hues and fragrance of the flowers, the abundant foliage of the trees, the 
 luscious fruits and golden corn, remind us that Cod would have us experience 
 many joys in our earthly pilgrimage, while we look forward to the Canaan of 
 ineffable beauty and undisturbed repose. In the gospel we have provision for 
 all our spiritual wants, rich, full, free. 
 
 III. To ENJOIN DPOH Till: PEOPLE CONSTANT OBEDIENCE TO THE REVEALED 
 C0MMAND.MKN TS OF THE LORD. 
 
 The large number of sacrifices connected with the feast, and the septennial 
 public reading of the whole law, would train and exercise the people in 
 obedience, revive their knowledge of the Lord and acknowledgment of His 
 sovereignty. In later times there was the additional custom of a solemn 
 libation of water fetched from the pool of Siloam every day at the time of 
 morning sacrifice. The whole ceremony was characterised by great enjoyment 
 and delight. The feast may be regarded as illustrative, if not typical, of (a) 
 The pilgrim character of the believer's life. Here we dwell in frail tenements, 
 aud have no continuing city, {b) The advent of the Messiah: when " God in very 
 deed dwelt with man on the earth." At one of the celebrations of this feast, 
 Jesus said, " If any man thirst, let him come unto me and drink." (c) The 
 latter day glory of the Church militant, (d) The glo7'io2is state of the Church 
 triumphant ; where the redeemed are represented as waving palm branches, in- 
 dicative of peace, conquest, and joy. The Eeast of Tabernacles followed closely 
 on the Day of Atonement, thus joy sprang out of sorrow. Blessedness that 
 flows from mediation and sacrifice is incomparable joy. Let sin be atoned for 
 and removed, holiness and happiness inevitably ensue. — F. W.B. 
 
 Topic: Festival of Tabernacles and Ingathering (Vv. 33-44). 
 
 It is a mistake to suppose that the Old Testament religion was only stern and 
 repressive. It had its side of restraint and self-denial, and thence sprang much 
 of all that was best in the character and happiness of the people. But it had 
 
H0MILET1C COMMENTARY ON [CHAP. xxnL 88— 41. 
 
 also its side of cheer and hope, indeed of festivity. Its weekly Sabbaths were 
 intended to be days of delight ; so were its New Moons. Then each season h;id 
 its great festival, save winter ; the spi'iug its Passover ; the summer its Pentecost ; 
 the autumn its Feast of Tabernacles. Each was a joyful feast ; but the last, 
 falling on a time of the year when all hearts would naturally be glad, was the 
 most joyful of all. 
 
 Note some of its more instructive features. 
 
 I. It was a protractf.d rkligious meeting. 
 
 As a " feast unto the Lord" it began and ended with a "holy convocation," a 
 coming together for religious ends. 
 
 1. These were held in (he central sanctuary of the nation. .Ill male Israelites 
 were required to attend. 
 
 2. The highly religio \f this feast appears in the unusual number of 
 
 . and sacrifices. 
 :;. All the Hebrew festivals were intended to insp !tm, and promote 
 
 aration of Israel from other nations ; to remind the people of their cove- 
 nant relations t" God, and bind them in loyal piety to Him. 
 
 We Bhould value occasions for holy convocation ; them for mi 
 
 ligiously joyous ends. 
 
 II. It was a tiia-. d's bounty i 
 
 It came at the end of the year, when they had ''gathered in the fruit of the 
 land" (v. .'J'.'), and re — 
 
 1. A public i :■■■■< faithfulm : rain in due reason, 
 causing the earth to yield her increase. Hence it was called the " Feast of In- 
 gatherings " (Exo 1. -Win. 
 
 2. A feast of grate/ I gladi I lalm, supp 
 
 this feast, well exj bt supreme in devout minds. Tins expn ssed 
 
 itself in — 
 
 .'i. A prof 
 the more abounding recognition, i See Addenda to ohapter, II irvi si First- fruits.] 
 
 III. It \\.\s . ON FOB KRCIES ATTBUPBRING HARDSHIPS AND 
 DANG EBB. 
 
 A part of the command ran thus : " All that are Israelites born shall dwell in 
 booths, that your generations may know that 1 made the children of Israel to 
 dwell in booth--, when 1 brought them out of the land of Egypt " | I :; . I I ). 
 
 In such a sight— a whole people deserting their homes, and lodging in 
 temporary arbours, decorated with foliage and fruit-laden boughs — there was 
 something picturesque and inspiriting. But — 
 
 1. It was also i . Israel was ag -m " abiding in tents 
 according to their tribes," as he did when Balaam looked from the heights of 
 Moab, aud said," How goodly are thy tents, Jacob, and thy tabernacles, 
 Israel,'' 
 
 2. The celebration commemorated all ;' 
 
 Not its trials alone, but its triumphs and blessings. Doubtless the materials of 
 the booths were reminders of the different Btages of their wilderness journey ; 
 the "branches of palm trees," o{ the valleys and the plains ; the " boughsof thick 
 trees'' of the bushy mountain heights; the '• willows," vf the refreshing water 
 brooks. 
 
 3. For all times i - uses. To fire the patriotism of a nation, 
 it is helpful to rehearse the memories of its founders and defenders. To rekindle 
 euthusiasm in a noble cause, it is a good thing to recall its early struggles and 
 victories. Stimulus is often found in keeping great days in personal history. 
 
 The manner of modern times is to foster pride by celebrating human exploits ; 
 that of ancient Israel was to kindle gratitude and stir obedience by recalling the 
 goodness of God. 
 
chap. xxnr. 2.] THE BOOK OF LEVITICUS. 283 
 
 IV. In every aspect this festival was an expression of the joyful side of 
 
 RELIGION. 
 
 A feast. The people were to "rejoice before the Lord their God" (v. 40). 
 Comp. also Deut. xvi. 14, 15. There was a grand illumination of the court of 
 the Temple ; an evening procession in holiday attire, and with branches of myrtle 
 and palm and willow ; and a going in mass for water, which was poured out at 
 the foot of the altar, while there arose the chant — accompanied with glad music — 
 " Therefore with joy shall ye draw water out of the wells of salvation." 
 
 It was concerning this ceremony that there sprang up the proverb : " Whoso- 
 evi r hath not seen the rejoicing at the drawing of this water, hath never seen rejoicing 
 at all." 
 
 1. This joy had its root in the sense of inward peace which comes from the 
 pardon of sin. This feast followed close upon the Day of Atonement. 
 
 2. The joy was neither selfish nor lawless. Gifts for the poor designated it; 
 intimating that life has no true delight that can be separated from either love or 
 duty. 
 
 3. How false tlie theory that religion, if earnest, w joyless / It has indeed its 
 restraints and obligations, its laws and duties; but this is a beneficent arrange- 
 ment, giving zeal to our gladness. Between religion that knows how to be stead- 
 fast, self-denying, and heroic, and that 
 
 Mirth that after no repenting: draws 
 there can be no quarrel. They go often and well together. 
 
 V. This feast was a type of a greater feast now preparing: for god's 
 
 . 
 Archbishop Trench has reminded us that "on this rests the possibility of a 
 real and not merely arbitrary teaching by parables, that the world of nature is 
 throughout a witness for a world of spirit, proceeding from the same hand, grow- 
 ing out of the same root, and constituted for that very end. All lovers of truth 
 readily admit these mysterious harmonies, to them the things of earth are copies 
 of things of heaven." In this feast there is — 
 
 1. A prophecy of the la of the earthly church (Zee. xiv. 10, 
 20; and also Isa. xxv. 6, 8). Under the abundant outpouring of God's Spirit, 
 closer fellowship with God and fuller bliss. 
 
 2. Theluaverdy feast following *' the harvest which is the end of the toorld." 
 John beheld the scene : " I looked, and behold a great multitude, palms in their 
 hand," etc. (Rev. vii. 9, 10). 
 
 Evermore they shall drink of God's river of pleasure. They shall be satisfied 
 with delight. % 
 
 What assurance have you that, when that bright day dawns, you will witness 
 its rising beam ; that when that great feast is spread, you will share in its delights 1 
 —Rev. II. M. Grant, D.D. 
 
 OUTLINES ON VERSES OP CHAPTER XXIII. 
 
 V. 2. — Theme: "Feasts of the lord.'' 1. Time is interrupted by sacred seasons. 
 
 I. Sacred life is itself a FESTIVAL. A pause in the rush and absorption of 
 
 1. Divine in its origin. " Feasts of the earthly affairs, that God and His doings may 
 Lord." have attention and commemoration. 
 
 2. Blissful in its quality. " Feasts." 2. Human life is refreshed by the blessings 
 
 3. Enriched with frequent delights. of religion. 
 
 " Feasts ; " plural, for God breaks in upon Even the godless 6hare in the relief and 
 
 he Christain career, itself a festival, with rest which our holy-days, " holidays," bring 
 
 rimes of refreshing and incidents of gladness them, 
 
 giving " days of heaven on the earth." 3. A witness to what is God's will for man. 
 
 II. The christian year has its festivi- That all should have a joyous life even 
 
 ties. here. 
 
284 
 
 HOMILETIC COMMENTARY ON [chap, xxiii. 10—15. 
 
 That heaven should make earth glad ; for 
 happiness has its spring in the Lord. 
 III. Gracious seasons are appointed 
 
 FOR THE CHURCH. 
 
 God would till His people with blessedness ; 
 bo there comes to them : 
 
 1. Days of rest and gladness. The Sabbath, 
 the anniversaries of great gospel incidents. 
 
 2. Special times of revival. For quickened 
 life; renewed power; aroused earnestness; 
 rekindled love ; awakened prayerfulness ; 
 enlarged prosperity. 
 
 3. Foretaste of heaven's joy. Ho feasts Ilia 
 saints with felicities at gracious seasons, and 
 the fulnoss of His favour satiates their souls. 
 In such wondrous seasons, " whether in the 
 body or out of the body, God knoweth," they 
 rise into "third heavens," they find a " feast 
 of fat things" provided, and enter the very 
 " banquetting house " of heaven's bliss. 
 
 V. 10. — Theme: First friits sheaf. 
 " Then shall ye bring a sheaf of 'first/rui.'s." 
 
 The celebration of this feast could not tako 
 placo till Israel entered Canaan ; for during 
 the pilgrimage through tho wilderness 
 was neither sowing nor reaping, tho daily 
 descent of manna from Heaven being adequate 
 to supply daily l>read. The first sheaf pre- 
 eented before the Lord hallo-red and 
 anteed the complete harvest. It exhibited — 
 
 I. The DIFBBDI n< i "i 1-um i DTOl [HI 
 Lotto. The Holy Land was the Lord's. 
 Israel could not claim it by right of inheri- 
 tance, purchase, or conquest. Being a free 
 gift, reaping a harvest they had not sown, 
 it was fitting tho Brat-reaped sheaf should 
 be presented in a solemn act of worship, ac- 
 knowledging that tho harvest was the 
 outcome of divine goodness and power. 
 Israel would be as much dependent upon 
 divine supply in Canaau as in tho wilderneaa. 
 Israel was to think of themaeln - last. Qod 
 was to bo owned and honoured Brat. Though 
 sehisliness would reverse tho order, the 
 man 1 is, to honour tho Lord with our sub- 
 Btonce, and the first fruits of all our increase. 
 
 II. Tin delight ok Israel in the Lord. 
 A moat offering accompanying tho waring ol 
 tho barley she if constituted tho Ben 
 feast, not a fast. Tho fine Hour, wine, ami 
 oil indicated that the feast was eucharistio, 
 a season of social and sacred joy. " The 
 Lord loveth a cheerful giver." Offerings 
 should bo presented ungrudgingly to Him 
 who loads us with His benefits. The accepta- 
 bility of offerings depend upon rr/;<z/and how, 
 as well as upon what and when presented. 
 The cheerful and loyal heart will devise 
 liberal things. 
 
 III. The dedication of Israel to the 
 Lokd. The waving sheaf would excite the 
 people to gratitude, and symbolise their devo- 
 tion to the glory of Johovah. The thank- 
 offering was accepted through the burnt- 
 offering, denoting that all service must have 
 its basis in complete self-surrender. The 
 sheaf of first fruits, was an earnest that the 
 
 whole harvest would be gathered in, and it 
 consecrated the whole. Christ is the " First 
 fruits of them that slept." He rose on the 
 day of the offering of first fruits of Jewish 
 harvest, as an earnest that all who are one 
 with Him, shall be safely gathered in at the 
 harvest home of the world. All our gifts to 
 the Lord must bo preceded by complete self- 
 consecration, through the mediation and 
 merits of our Great High Priest. — F, IV. B. 
 
 V. 14. — Theme : Self in AnETANfE. " Ye 
 shall eat neither bread, nor parched corn, nor 
 green ears, until the selfsame day that ye have 
 brought an offering unto your God." 
 
 I. Man's sinfil tendency is to intrude 
 
 SELF BEFORE THE LORD. 
 
 1. Through impatient self-will. 
 
 2. Through a weak craving after visible 
 enticements. 
 
 3. Through a habit of ignoring God in his 
 life. 
 
 4. Through the infatuation whiofa 
 materia! gains above Spiritual interests. 
 
 II. Si BOKDUnXXOI Off m.i.i is mi: I vw OV 
 
 U I I..ION. 
 
 I. Uod is to be first in our affections, 
 
 i'. i tar gratitude should prompt us to quick 
 
 .• ewe Him. 
 
 ;;. Bared by Hi:n, and enriched by His 
 gifts, how natural that Ho be adored with 
 ala rity and served with da 
 
 I. Christ Jesus sacrificed self for us: and 
 has 1, ft us ati example to make Him our first 
 
 III. SELF-REPRESSION U Kl \\ Vltl>EI> WITH 
 Kit ii BB8TOK v 
 
 1. We deny ourselves but for a brief season. 
 '' Until the selfsame day that ye have brought 
 an offering." 
 
 8, Qodgireaua ■ present reward for every 
 
 denial of self for His pleasure: in tho ap- 
 proval of conscience, and tho witness of His 
 Spirit, and the happiness of a hallowed lif... 
 
 3. /. . crosses for Christ's 
 
 sake and God's service, quickly yield to the 
 rich feasts of the heavenly ■ 
 
 (a) If it become true of any in this self- 
 mber that thou in thv 
 lifetime receiveth thy good things," the loss 
 will come in the future. 
 
 (l<) Every subjection of self for God now is 
 a pledge of coming bliss. For " ho that 
 . himself shall be exa* 
 
 V . 1 ,") . — 7 heme : the feast of fentecost ; 
 
 HARVEST BOMB. 
 
 There were three divinely appointed 
 harvest festivals among the Jews. The 
 Pentecost feast followed the Passover 
 least, and the presentation of two loaves 
 before the Lord was a token that the corn 
 had been safely gathered in, and an expression 
 of gratitude and acknowledgment of obliga- 
 tion to Jehovah. If Pentecost did not com- 
 memorate the giving of law from Sinai fifty 
 days after exodus from Egypt, or typify the 
 day when the Spirit would be given, symbo- 
 
chap, xxiii. 17—27.] THE BOOK OF LEVITICUS. 
 
 285 
 
 lized by rushing wind and forks of flame ; it 
 certainly signified to the Hebrews : 
 
 I. That temporal blessings ought to be 
 gratefully acknowledged. Ingratitude 
 is a besetting sin. Among the sins for which 
 Israel was rebuked by the prophets, unthank- 
 fulness was the blackest. It led to forget- 
 fulness of the Lord, to 6ensuousness and 
 idolatry. Rain from heaven, and fruitful 
 seasons come from God. lie fills our hearts 
 with good and gladness. 
 
 II. That such a< KNowr.Enr,ME\TS ott.iit 
 
 TO BE MADE WITH BECOMING SOLEMNITY. 
 
 The observance of the day as a holy convo- 
 cation, the abstinence from all servile work, 
 and the presentation of various sacrifices, 
 would invost tho feast with great solemnity. 
 The burnt offering would remind the people 
 of tho sovereign claim of Jehovah to their 
 comploto consecration to His service ; the sin 
 offering, of their entire unworthiness of tho 
 blessings received. Their festivities were 
 not to be marked by frivolity and levity like 
 Bacchanalian orgies, but by sacred devotion 
 and becoming reverence. All seasons of indi- 
 vidual and national rejoicing should be free 
 from sinful indulgences and in harmony with 
 a sanctified conscience enlightened by the 
 word of God. 
 
 III. That becoming solemnity in saprkd 
 WORSHIP DOES N .1 l.v 1 1 OH I UK HIGHEST 
 POSSIBLE JOT. 
 
 Such a festival would sanctify and sweeten 
 the blessing of the year, induce tho people to 
 feel, as they sat at their daily board, that 
 they were in God's banquetting house, and 
 that His banner over them was love. In re- 
 membering the poor, Israel would have the 
 exquisite joy that benevolence brings, and 
 exemplify Him who is good to all. The 
 fountain of joy springs up close by the altar 
 of sacrifice and unselfishness. Let us not 
 allow the gifts of Providence to stagnate in 
 the Dead Sea of selfishness, but send them 
 forth to gladden weary hearts and desolate 
 homes. The joy of the Lord is the joy of 
 giving; it is more blessed to give than to 
 roceive. Love to God and man sums up the 
 whole law, is the now commandment of the 
 Gospel.—/-: IV. B. 
 
 V. 17. — Theme: Beginning the reapinq. 
 
 " They are the jlrstjruits" 
 
 No sickle moved in Israel's land before the 
 shoaf had been brought. God's bounteous 
 hand must bo revered before man's taking 
 hand may work. Such was the ordinance. 
 This was more than due worship, it was pure 
 delimit. 
 
 There is no joy like gratitude. They most 
 enjoy who most perceive and bless the Giver. 
 Earthly comforts should give wings to praise. 
 
 But this holy service discharged — 
 
 I. Alacrity pervades the field op 
 service. 
 
 With cheerful heart, animated look, and 
 rapid step, the crowding reapers hasten 
 forth. 
 
 1. Rich abundance meets them on all 
 hands. 
 
 2. All is busy joy. No hand is idle. Life 
 is brisk with work. 
 
 II. Toil when hallowed by God's smile 
 
 IS SWEET. 
 
 1. Labour is delight when God calls toil. 
 
 2. Every -rilling hand finds occasion. And 
 every religious heart will see occasion to be 
 from God. 
 
 III. Life is our ingathering day. 
 
 1. All about us is the harvest. 
 
 2. Every morning calls us to reap. 
 
 3. God's blessing is on the diligent life. 
 
 4. The day is gone too quickly for loitering. 
 
 IV. Each worker may find his own 
 
 FIELD OF INGATHERING. 
 
 1. Ask, "Lord, what wilt Thou have me to 
 <h /' and He will show where we should go 
 work. 
 
 2. Tho fields are various : 
 
 1. The Scripture field is ever ready. What 
 have you gathered this day from the Bible 
 page ? 
 
 'J.. Duties are individual and always close 
 to hand. Not a day but some finished obli- 
 gation should be gathered in. An empty 
 hand proclaims a graceless heart. 
 
 3. The world is a wide-spread scene, thick 
 with precious souls. These call for ingather- 
 ing. Here every grain is priceless. 
 
 V. The RBAPTJIQ methods and appliances 
 
 ARE MANIFOLD. 
 
 1. Fersonal effort in tho hot day of oppor- 
 tunity. 
 
 2. Direction and inspiration of others in 
 Christian work. 
 
 :'•. Prayer for gracious hours. 
 
 VI. Harvest seasons quickly go. 
 
 1. Scenes of eager toil are soon cleared. Then 
 no more work can be done. They die around 
 us : and are gone ! How should we hasten. 
 
 3. The hours of work glide past. Evening 
 comes on. Life is rapid. Opportunity is 
 swift winged. 
 
 Woe to the man whose life is not a reaping 
 day. No idler enters the heavenly rest. 
 Dean Law. 
 
 V. 22. — Theme: Harvest oleanings for 
 the poor. 
 Compare on Chap, xix., 9. 
 
 V. 27. — Theme: The great dat of 
 atonement. 
 
 The day of Atonement is here introduced 
 as a Hebrew fast. It was a solemn prepara- 
 tion for seasons of rejoicing before the Lord 
 at ensuing feasts. As this great day of ex- 
 piation has been considered in Homilies on 
 chap, xvi., remarks here upon it may be 
 limited. The day was a call to — 
 
 I. Repentance. " Ye shall afflict your 
 souls." Not simply tho observance of out- 
 ward rites indicative of penitence, the mor- 
 tification of the body ; but thorough, sincere, 
 public acknowledgment of guilt, heartfelt 
 sorrow for sin. The call was peremptory, f or 
 
2S5 
 
 II0M1LET1C COMMENTARY ON 
 
 [CHAP. xxin. 4:?. 
 
 the soul was to bo cut off from tho people 
 that did not truly repent. Sin was to bo 
 felt, acknowledged, mourned for, and for- 
 saken, in order that it might bo forgiven 
 through the atonement. Tho same call and 
 i<>ns obtain in tho new dispensation. 
 The day was also a call to — 
 
 II. Rbconi iliatios. Sin oxcludod man 
 from God. and necessitated restraint and re- 
 striction being imposed on tho worshippers. On 
 the day of Atonement, as tho contrite Hebrews 
 saw their representative onter tho most, holy 
 place to offer incense before Jehovah, they 
 would see that tho distance had been re- 
 I, that God wi sh, and recon- 
 
 ciled to them, as tl By •■■■■ ire re ion sil< d to Him. 
 The day wi a a Sabbath of rest in all their 
 dwellings, bo thai t I purity were 
 
 to bo known in their ell as at tho 
 
 offering on Calvary, all who repent to 
 God and exercise faith in Jesus Christ, 
 enter into I 
 Divine fellowship and p 
 
 ■ 
 tance culminates in life, — F. I!'. J<. 
 
 V 42.— Themt : Sojourning is 
 
 •• Xe shall dwell i 'll daVB : all 
 
 tbnt ai born shall dwell iubjoths.*' 
 
 It v r. 43. 
 
 I. CHBIS1 i Ull BN '.' i tKG IK 
 Tlii' 
 
 ! 
 
 1. ' ' 
 
 tabernacled ) among us, full i .' 
 truth " (.In", i. ll . 
 
 2. The people's gatherii ■ 
 when persuaded oJ 11. • W 
 wi. 8. 9). 
 
 ;;. Christ 
 of this very feast of tabernacles, to identify 
 
 Himself with ono of its incidents. While the 
 waters of Siloam were being, on that eighth 
 day, poured on tho alt;ir steps, •' Jesus stood 
 and cried, If any man thirst let him come 
 unto mo and drink" (Jno. vii. ."'7. 
 
 4. Yet Hit . ■'£ was not perma- 
 
 nent. Booths are for pilgrimB, not residents. 
 And Jesus was here but for a season. '• Yet 
 a little while I am with you." 
 
 II. Man's i tiif. earth. 
 
 1. A booth of boughs and palms 
 
 ir frail taben 
 What are these bodies but tents of drooping 
 
 2. It was, moreover, o 
 
 and we are resident in this body only 
 a brief season. Think nol : here. 
 
 :l. The materials of th^ bo iths were of the 
 earth a 
 
 I 
 . ■• dust thou art," etc, " of 
 
 III. A ■ UK1ST1 w's PILGRIM ■ u;i.i BL 
 I -raid dwelt in booths throu.; 
 
 noy from Egypt to Canaan (see v. 
 
 1. C re pressing //. 
 
 i: is not their 
 
 2. ,•. re not to be sought 
 
 modation Is enough. 
 :".. I i 
 
 • sure 
 it ly do-ire to 
 ■ 
 ■ 
 burdei 
 
 4. .nee of a booth life was a 
 
 mred 
 
 ward I land. And li 
 
 : vard." 
 
 [Se. 
 TIO.NS.] 
 
 ILLUST11ATIYK ADDENDA TO CIIAITKR XXIII 
 
 S u.i'.\TH : 
 
 ■• \- if a Begment of tho eternal Sab 
 had been inserted in tho days of earth, and 
 men wondered at their own hapj b 
 
 — Hamilton. 
 
 Called by tho Jews tho -Day of i. 
 by tho Africans' Ossa-day, 1 the day of Bilence; 
 by tho Cree Indians tho 'Praying day;'by 
 The early Christians tho 'Queen I I 
 
 — Dow i B. 
 '• How still tho morning of the hallowed day ! 
 Mute is tho voice of rural labour, hushed 
 The ploughboy's whistlo and tho milkmaid's 
 song." — Ukayiiam. 
 
 Of a well-spent Sunday. Philip 
 used to say: "If this bo not tho way to 
 heaven I know not wl 
 
 " 0, day of rest! How beautiful and fair 
 
 How welcomo to the weary and tho old ! 
 
 Day of th : - truce to earthly 
 
 Da; of the Lord, as all our days should be." 
 
 — Lo.nuhli.ow — Ckn 
 "Oh, what a blessing is Sunday, interposed 
 between the waves of worldly business like 
 the Divine path of the Israelites tlm.u_'ii 
 Jordan. Th< g in which I 
 
 advise you to be more strictly conscientious 
 than in kee] '>ath holy. I can 
 
 truly declare that to mo the Sabbath has 
 been invaluable."— WlLBKRF BJ i . 
 
 " I feel as if God had. in giving tho Sab- 
 bath, given fifty-two Springs in every year." 
 
 '— S. T. CoLLKIDOE. 
 
 '• Sir," said a man addressing a minister 
 returning from church on Sabbath morning, 
 ■did you meet a lad on the road driving a 
 
 cart with instruments for harvesting iu it '( ' 
 
CHAP. XXIV. 1 — 1.] 
 
 THE BOOK OF LEVITICUS. 
 
 287 
 
 " I think I did," replied the minister, " a 
 boy with a short memory, wasn't he ?" 
 
 " What makes you think he had a short 
 memory, sir ?" was the surprised answer. 
 
 " I think he has," answered the minister, 
 " and belongs to a family who have short 
 memories." 
 
 " What in the world makes you think so ':" 
 asked the man, greatly puzzled. 
 
 " Because," replied the minister in a serious 
 tone, •' the Great God has proclaimed from 
 Mount Sjnai, ' Kcmembor the Sabbath day t<> 
 keep it holy : ' and that boy has forgotten all 
 about it." — Christian Treasury. 
 
 '• Xow let us repose from our care and our 
 sorrow, 
 Let all that is anxious and sad pass away : 
 The rough cares of life lay aside till to-uiur- 
 row ( 
 And let us be tranquil and happy to-day. 
 
 " Let us say to the world, should it tempt as 
 to wander, 
 As Abraham Baid to his men on the plain: 
 '• There's tho mountain of prayer, I am 
 up yonder, 
 And tarry you here till 1 seek you again.' 
 
 '' To-day, on the mount we would seek for thy 
 blessing : 
 <>, Spirit of holiness mot with us there ; 
 Our hearts then will feel thine influence pos- 
 sessing. 
 Tho sweetness of praise, and the fei 
 of pray. -v."— Bdmebtoh, 
 
 II u:\ E81 1 [R81 Facrrs : 
 
 The Hindoos, when gathering in their 
 harvest, before it i- remi resil- 
 
 ing flour, always put aside a part for their 
 gods. 
 •'Lord of the harvest! all is Tbinel 
 
 Tho rains that fall, the .suns that shine, 
 
 The seed once hidden in the ground, 
 The skill that makes our fruits abound! 
 New every year, 
 Thy gifts appear, 
 Xew praises from our lips shall bound !'' 
 — Gurnet. 
 " Blowing of trumphts " : 
 " The trumpet ! the trumpet ! the dead all 
 
 have heard, 
 Lo the depths of the stone-covered charnels 
 
 are stirred ; 
 Frcm the sea, from the land, from the south, 
 
 from the north, 
 The vast generations of men are come forth." 
 — MlLMAN. 
 
 Frail habitations. 
 
 On a house near Trotsey, in Cheshire, 
 built in 1636, of thick oak framework filled 
 in with brick, was this inscription: — "F/eressi 
 scires unum iua tempora mensem ; ridis cum 
 tion scis si si; forsitan una dies." [" You would 
 weep if you knew that your life was limited 
 t > one month : yet you laugh while you know 
 lint but that it may bo restricted to a day"]. 
 
 " When i . . ".'.' — "; so people are 
 
 always planning ; but how little they think 
 of the uncertainty that lies in the first word 
 ■ ' ' — Bowi s. 
 
 A father with his littlo son is journeying 
 overland to California, and when at night lie 
 pitches his tent in some pleasant valley, the 
 child is charmed with tho spot, and begs his 
 father to rear a house and remain there : and 
 he begins to make a little fence about tho tent, 
 and digs up the wild (lowers and plants them 
 within the enclosure. But the father says, 
 " Xo, my son, our home is far distant, let tliesn 
 d -part." 
 Now <!c.d is taking us, His children, a3 
 pilgrims and strangers homeward: but v\o 
 ■ to build here, and must be often over- 
 thrown before we can learn to seek "the city 
 that hath foundation, whose Builder aud 
 Maker is God.'"— it. W. Bl Bi at & 
 
 CHAPTER XXIV. 
 
 functiutrn figbt; fbc Sbctobnmb; 
 ^hispbcmn jJuiusbei), 
 
 SUGGESTIVE READINGS. 
 
 Vv. 1-4.— Cause the lamps to burn continually. There is a Light whose 
 radiance never dims, whose glow never pales — self-luminous and eternally 
 lustrous; "that is the True Light which li^liteth every man that cometh into 
 the world" (Jno. i. 9). But our illumined lives, made by grace to shine even 
 
283 I10MILET1C COMMENTARY ON [chap. xxvi. 1-4. 
 
 amid the beauty of God's sanctuary, these need constant fostering and care, or 
 their glory would wane. Because the virgins slept, neglecting to trim their 
 lamps, their lights faded ; and their sudden cry on awakening was, " Our lamps 
 are going out /" (Matt. xxv. 8). There is a human responsibility in this matter 
 of keeping our "lights burning" (Luke xii. 35), and we must "bring the pure 
 oil " by which the flame is fed. Self-watchfulness and prayer for grace are in- 
 evitable if Christian character is to shine " continually." 
 
 Vv. 5— 9.— Bake twelve cakes and set them upon the pure table before the 
 Lord. Every tribe was to be represented in this sacred food laid before the Lord, 
 none exempted. Jehovah asks from the Church in its entirety, from all within His 
 Church, that His table be spread with the sacrificial offerings of their love, that 
 He may feast thereupon with satisfaction and delight. If He gives riches of 
 salvation to man, ive may return Him the offerings of our sanctified lives : " they 
 gave their own selves unto the Lord " (2 Cor. viii. 5). Nor may these sacrifices 
 of righteousness be fitful and intermittent; the loaves must be "set in order 
 before the Lord continually" (v. 8), even as the devotion of our affections and 
 services must be unceasing, a life-long consecration. Such fulness and constancy 
 in our piety renders it " most holy unto Him of all the offerings." 
 
 Vv. 10-1G. — The Israelitish woman's son blasphemed the Name of the Lord, 
 and cursed. An unwise marriage issued in an evil result. This youth of half 
 blood, in a quarrel with " a man of Israel," vented his malignity in uttering some 
 v:le blasphemy against the Holy Name which the Israelite so solemnly revered. 
 A special revelation of " the mind of the Lord'' was Bought, in order that this 
 new sin in Israel's midst might he judged aright, and every one who heard the 
 blasphemy was summoned to join in the administration of punishment (v. 14). 
 Surely, "if he that despised Moses' law died without mercy," terrible must be 
 the doom of those who insult the grace of God in Jesus, and slight His redemp- 
 tion ! (Heb. x. 28, 29). If words of impiety were Buffioient to bring death upon 
 an offender, what shall be the consequence of a life of disobedience and of per- 
 sistent ungodliness ! See Rom. ii. 8, 9. Let us guard against anger ; it impels 
 to outbursts of wickedness. And let our souls guard jealously the majesty of 
 the Divine Name. 
 
 Vv. 17-22.— Breach for breach, eye for eye, tooth for tooth. This was the 
 Mosaic rule of equity : a wrong was punished by demanding its equivalent. Our 
 Lord gave a more gracious law to His followers, whose mission in the world was 
 to expound and foster the spirit — not of revenge, nor even of exact justice, but 
 of forgiveness and love. " But I say unto you, that ye resist not evil" (Matt. v. 
 38, 39). "Dearly beloved, avenge not yourselves." 
 
 SECTIONAL HOMILIES. 
 Topic: Continuous Lustre or a Godly Life (Vv. 1-4). 
 
 Darkness might brood over the outer world, but light must continuously glow 
 within the sanctuary. Outside of the Church of Christ there may spread the 
 gloom of error, the night dreariness of delusion; but \oUhin the sanctuary "the 
 light of the knowledge of the glory of God" must shine undimmed. Even so, 
 though men in sin dwell in darkness and love darkness rather than light, within 
 the Christian soul there must always shine the marvellous light of the Spirit's 
 illumination and of the Gospel truth. 
 
 I. A beautiful light bkaker : what an ideal picture of the Christian ! 
 
 "He shall order the lamps upon the pure candlestick" (v. 4). A golden 
 candlestick hung with burning lamps ! [See Addenda to chapter, Lijht- bearers.] 
 Here note — 
 
Chap. xxiv. 1—4.] THE BOOK OF LEVITICUS. 289 
 
 1. A Christian's intrinsic worth. The candlestick was of "pure" gold. God 
 thus images the preciousness of a redeemed and sanctified life. Worth of character, 
 individual nobleness, must be the basis of a beneficent ministry for others. 
 
 2. A lustrous mission. On every branch was hung a lamp. Christians live not 
 for themselves, not even to exhibit their own graces. A candlestick, however 
 precious its metal and exquisite its workmanship, is intended to — not hold atten- 
 tion to itself, but to hold up the light, to show light. 
 
 3. Ceaseless luminosity. There are lights, set up for mariners, which gleam 
 and wane ; their stream of lustre is not perennial. But the lamps in the sanctuary 
 burned on with ceaseless glow, with unvarying radiance. Piety should maintain 
 its steadiness, not flicker, not burst into splendour at favoured seasons and then 
 wane. " Your light burning." 
 
 4. Every grace aglow. In some Christians only one beautiful quality is con- 
 spicuous, while all other graces are obscure. But every branch of the candlestick 
 should bear a lamp, and each lamp should be alight. 
 
 II. Sanctity requisite for a clear light. 
 
 " They shall bring pure oil olive, beaten for the light." 
 
 1. Christian grace is divinely "pure." It is the work of the Holy Spirit. 
 11 Oil " is the Scripture symbol of the Spirit, and " pure oil " marks the essential 
 sanctity of each endowment of the Spirit of God. No other source exists whence 
 man can derive what is unalloyed. This is the only " pure " spring of good ; all 
 others are unclean. How "pure" is every bestowment which God's Spirit im- 
 parts : knowledge, feeling, energy, enjoyment, aspiration, hope— all unalloyed, un- 
 mixed with ingredients of evil ! 
 
 2. Christian life emits clear lustre. As we are, so we produce. A clean foun- 
 tain yields clean waters. Pure oil produces clear burning lamps. If our minds 
 me spiritually illumined there will be no emission of error : error indicates a 
 human admixture with the Divine enlightenment. So with emotion ; "the fruit 
 of the Spirit is love." If we shed forth an unlovely and unloving spirit it intimates 
 the presence of deleterious intermixtures. We need to close the lamps, into which 
 the Sph-it's "puro oil" is poured, against all impurities, or our light will not be clear. 
 
 III. The steady light of testimony. 
 
 " From the evening unto the morning, b.-fore the Lord continually." The golden 
 lamp diffused its light without intermission, clear and constant. 
 
 1. The High Priest's responsibility. " Aaron shall order it, etc." No secondary 
 hands had charge of the light. It was not left to inferior priests. Ministers of 
 the sanctuary may wish and endeavour to keep Christian life alive and Christian 
 lustre radiant in the Church, in the souls of believers ; but they fail. Man's work 
 is full of peradventures and frustrations. And there must be no risk in the 
 maintenance of the Sanctuary light. If left to one of the minor priests, or 
 assigned as a trust to many, neglect might ensue. Aaron himself, therefore, was 
 charged with this office of keeping the light continually burning. He typified 
 Christ ; and our Lord " walkdh amid the golden candlesticks," ever nourishing the 
 life and lustre of His Church. 
 
 2. The continuous testimony of the Church. Every age has seen the " True 
 Light " shining amid the darkness of error and the delusions of the world. 
 Though virgins slumber who should watch, though in inference to Truth mark the 
 guardians of the sacred light, yet on, age after age, the light has shone, increas- 
 ingly clear ; for Christ keeps the lamps nourished, and will not let the lustre 
 expire. " He shall order the lamps upon the pure candlestick before the Lord 
 continually." 
 
 (a) Here is the guarantee of the Church fulfilling her Lord's design. "Ye are 
 the light of the world ;" " holding forth the word of life." 
 
 (6) in this lies the hope of the constancy of the Christian life. Christ nourishes 
 the flame. 
 
290 HOMILET1C COMMENTARY ON [CHAP. XXIV. 6— fl 
 
 Topic : The Bread of toe Presence (Vv. 5 — 9). 
 
 In the Tabernacle we have a type of the " more perfect Tabernacle," in wbich 
 Deity sojourned during the Incarnation — " Cod manifested in the flesh." For 
 the physical form of Christ was what the Mosaic Tabernacle was, a shrine of the 
 Divine indwelling, in which He came in nearness and grace to men, holding com- 
 munion with us. 
 
 The table on which the loaves of shewbread were laid was made of acacia wood 
 overlaid with plates of pure gold, symbolic of those sacred and divine qualities of 
 Christ's person and character, which form the basis of all accepted offerings. Only 
 as ourselves or our gifts are laid upon Christ can they be allowed a place " before 
 the Lord." Here, then, we have the key to the meaning and suggestiveness of 
 the shewbread: a consecrated people resting on the perfections of Christ. 
 
 I. Consecration must depend for its acceptance upon the perfections 
 of Christ. 
 
 These loaves represented the twelve tribes of Israel, all dedicated to the Lord ; 
 laid " before the Lord "; surrendered entirely to Him. Every one should bo 
 devoted to Him, fully and absolutely His. 
 
 Is consecration suffi, >'■ at of itst If to ensure Jehovah's acceptance 1 Far from it. 
 It is " the altar that sanctilieth the gift" ; and it was the golden Table, Christ's 
 pure and glorious perfections, which — becoming t he basis on which the consecrated 
 offerings rested — rendered these loaves an accepted presentation. 
 
 Ko acceptance apart from Christ. Full acceptance for all who place themselves 
 upon Christ. 
 
 II. CONBBORATID OFPEBINl - MUST Bl ALWAYS OUB CHOICEST AND BEST. 
 
 On the Golden Table no common bread might be placed. The profanity that 
 presumes on Christ's perfections, and presents before the Lord faulty things, will 
 ensure rebuke. Christ's grace adds all the element of acceptableness to what wo 
 bring ; but God will not accept aught that we bring which is not the purest and 
 noblest we can present. •• Thou shalt take /nujluur." These loaves represented, 
 therefore, 
 
 1. Tht dedication of what was choicest. Are any powers too noble, any attain- 
 ments too exalted, any affections too pure to be yielded to Him ? 
 
 '2. A genei ess in the act of consecration. The loaves were of 
 
 size: "Two-tenth deals shall be in one cake" (v. 5). Anuauias and Sapphire 
 offered "part of the price," and were rejected for their cupidity and grudging. 
 Lay lavishly on God's altar of your best. 
 
 III. CONSKCRATION REQUIRES TO BE PERPETUALLY RENEWED. 
 
 Every Sabbath fresh loaves were to be substituted. 
 
 1. There is no finality in our devotion. It must be repeated, continued ; 
 perennially fresh, 
 
 2. Sabbath obligations are as imperious as Sabbath privileges are precious. We 
 may not greet the holy day for what bliss we can gain or enjoy, without greeting 
 the day by attempting the re-consecration of ourselves and our services to the 
 Lord. Leave " the things which are behind "j come with renewed zeal and lovo 
 and devotion before the Lord. 
 
 3. Each renewal must be sanctified by our prayers, and the merits of < 
 
 That burning of incense symbolises p i from th 
 
 prayer hallows our gifts : but it also betokens " the sweet savour of Christ," without, 
 which nothing rises as a fragrant offering to the Lord. 
 
 T* . of mi T , Vv. 1-4). 
 
 Israel had to con in the Tabernacle to present sacrifices and 
 
 obo.iv;; oei •. monies ; it was essential, therefore, that light should be supplied by 
 
CHAP. XXIV. 5-9.] THE BOOK OF LEVITICUS. 391 
 
 which divine service might be conducted. The golden candlestick was hung with 
 its seven lamps. 
 
 I. They were symbolical op the position and privileges of the Hebrew 
 
 NATION. 
 
 (a) The light shone in the midst of darkness. However dense the night might be 
 around the Tabernacle, light was within shining upon the altar, lighting up the 
 holy place. So, where the darkness of moral night enwrapped surrounding 
 nations, Israel had the light of the knowledge of God. 
 
 (b) The light was derived from a divine source. The lamps were lighted from 
 the sacred fire upon the altar. Israel did not obtain knowledge of divine things 
 from surrounding nations, but direct from Jehovah. Their light was supernatural 
 divine revelation, a lamp unto the feet, light uuto the path in the probation and 
 pilgrimage of life. 
 
 (c) The light of the best and purest Mad. Candlestick was of pure gold. Oil 
 was the finest, even good for food. The light of the knowledge of the glory of 
 God incomparable, inestimable. 
 
 II. They were typical of the character and work of the christian 
 church. 
 
 (a) In their Purity, (6) Prccionsness, (c) Manifoldness, (d) Unity. The Priests 
 had to keep their lamps supplied, for churches need constantly the unction of the 
 Holy One supplied by the Great Head of the Church. Churches are to give 
 light, and save life. Christians are to be lights in the world. 
 
 The lamps were outside the veil that enclosed the Holy of holies ; so the Church 
 is outside the veil of Heaven, but near and preparatory for it. 
 
 No nobler ambition of position than this to live and walk in the light of God. 
 Those who refuse the light, and walk in darkness, secure for themselves despair 
 and death. For the righteous there is reserved light for the eventide, in eternity 
 they shall shine as the brightness of the firmament, and as the stars for ever and 
 ever— F.W.13. 
 
 Topic: The Table of Shewbread (Vv. 5-9). 
 
 Directions, for the construction of the table upon which the shewbread was to 
 be placed, are recorded m the xxv. of Exodus. In this chapter we have directions 
 given for making the shewbread, which was to be placed before the Lord con- 
 tinually. The shewbread, being the " Bread of the presence of the Lord," was a 
 memorial — 
 
 I. Of the nearness of Israel to the lord. 
 
 The twelve loaves, made of fine flour, and placed in two rows upon the pure 
 table, outside the veil of the testimony in the Tabernacle, corresponded with the 
 twelve stones in the breastplate of the High Priest, which contained the names of 
 the twelve tribes of Israel ; and showed, when he went into the most holy place, 
 not only how near the people were to his own heart, but also how near they were 
 to the presence and power of Jehovah. The bread, brought by the people, repre- 
 sented the staff of their life, their strength, and stay ; and the Lord, by admitting 
 itions, showed how near He allowed Israel to draw 
 to Him. Bread, representing their life, was perpetually in the Divine presence, 
 and the weekly renewal of the loaves denoted that God permitted the perpetual 
 enjoyment of His presence. 
 
 II. Of the unity of Israel before the lord. 
 
 The bread was of one kind and size, and placed on one table, though divided 
 into twelve cakes. So, though Israel was divided into twelve tribes, they were 
 one in the presence oi the Lord; and not one of them would ever be despised, 
 so long as they obeyed His commandments, and drew near to Him at His 
 
'292 IIOUILETIC COMMENTARY ON [cn.\i\ xmv. 10—16. 
 
 appointed meeting-place. The Lord had set apart the nation for Himself; they 
 were, therefore, one great family, a special religious community, of which He was 
 solo and supreme Head. 
 
 III. Of the dependence op esbael upon the lord. 
 
 Some have suggested that the constantly replenished bread upon the table 
 was a memorial of the manna, to remind Israel how mercifully and miraculously 
 they were fed in the wilderness. Doubtless, the loaves would tend to remind 
 them of that great fact ; but they would also remind them how, in Canaan, they 
 were constantly dependent upon the Lord, who crowned the year with His good- 
 ness, and gave them the finest of the wheat. The loaves were a slight return and 
 acknowledgment of their constant obligation to the Divine bounty. The show- 
 bread may be regarded as an emblem of the pure, sufficient) and satisfying bread 
 of heaven, which, if a man eat, he shall live for ever. 
 
 IV. Of the dedication of Israel to the lord. 
 
 Pare frankincense was put upon each row of loaves; two vessels of wine were 
 also placed beside them, as au accessory to the service, to be poured out wit hi!, 
 wheu the incense was offered. Under the old dispensation, bread and wine are 
 always spoken of as means and emblems of bodily Btrengtfa and cheerful service ; 
 and those elements on the table before the Lord denoted the complete dedl 
 of the tribes to His service, while the ascending Incense would represent the 
 prayers of the people, the rising of their grateful and gladsome hearts to Heaven. 
 The perpetual presence of the bread symbolized perpetual consecration to the 
 Theocratic King. 
 
 V. Of the accessibility op isbabl to the lord. 
 
 The Tabernacle was the Divine dwelling-place, and the acceptance of twelve 
 loaves from the people to lie before the Lord, and to be called "the B 
 His presence," showed that He took the people into His friendship and favour. 
 Sabbath after Sabbath, as the incense asoended, the people would rejoice, that 
 through mediation and intercession their offerings were accepted. God is Dot 
 only pleased with the faith and love, the praises and prayers of His people, but 
 also with their almsdeeds. Let us present an offering to the Lord, - 
 xuuir, valuable, and constant, perfumed with the merits of the sacrifice ol our Great 
 High Priest; thus shall we enjoy the presence of the Lord, and pass the days of 
 our pilgrimage in His favour and fear. — F. W. B. 
 
 Topic: Blasphemy against God's Holy Name (Vv. 10— 1G). 
 
 This is the earliest Scripture record of blasphemy; and, as a newly-developed 
 f»im of sin, it is treated with rigour for its complete suppression. Yet notwith- 
 standing the swift judgment which overtook this hist blasphemer, this is not the 
 last Scripture instance of blasphemy. 
 
 The provocation or motive to this act of " the Israelitish woman's son " seems 
 to have been mere malignity of thought against God and His people, a wish to 
 wound reverent minds by reviling the Name they revered. 
 
 "Swearing is a sin that hath more malignancy in it against God, by how much 
 tho 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 malig , irit 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 Ui and .. ie/art th<rd>y 
 cans,,! [,, others. Dr. Scudder was returning from India with his son, and the lad 
 was shocked to hear from an English passenger on the Bteamboat God's name used 
 in dreadful blasphemy. Accosting him, the doctor said, " This boy has been born 
 
chap. xxiv. 10-15.] THE BOOK OF LEVITICUS. 293 
 
 and reared in a heathen country and a land of idolatry ; but, in all his life, he 
 never heard a man blaspheme his Maker until now." (See Addenda to Chapter, 
 Profanity J. 
 
 I. The historic interest of this incident. 
 
 This act of blasphemy, and the judgment which it called forth on the sinner, 
 
 I. Brought out clearly that the Name of the Lord was Israel's most solemn 
 trust. The people evidently felt this, by the horror which the reviler's conduct 
 awakened throughout the whole camp ; and by their anxiety to learn how Jehovah 
 regarded the indignity. And this was emphasized by God's sentence of doom 
 upon the blasphemer. A crime must be great which evokes such condign 
 punishment. That Iloly Name was to be guarded with jealous awe. The event 
 showed, therefore, how emphatically God will " not hold him guiltless that taketh 
 His name in vain." 
 
 2. Introduced the significant custom of avoiding the very use of the Name of 
 the Lord. The Jews interpreted this command (v. 16) as prohibiting the utterance 
 of the divine Name under any circumstances, and consequently they never after 
 pronounced the word Jehovah. When blasphemy was uttered, the person 
 hearing it laid his hand on the head of the transgressor, to indicate his sole 
 -Utility for the guilty act; and then tore his own robe as a symbol of his 
 shame and alarm. Certainly this may admonish us against an undue freeness 
 in the use of the august Name either in pious speech or effusive prayer. 
 
 II. Tin: HEINOUS QUALITY OF THE CRIME. 
 
 1. The crime defii d. 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 : Psa. Ixxiv. 18 ; Isa. lii. 5 ; 
 Eoi i. ii. 24. 
 
 heal blasphemy consists in intended and direct insult upon God's honour and 
 holiness. But relative blasphemy consists in the wiconscious and indirect effect of 
 a man's words or acts, as, e.g. the uttering opinions or sentiments which dishonour 
 God's name and discredit His word. To allow one's lips to utter with irreverence 
 and familiarity the august Name is near akin to the sin of wilfully maligning Him. 
 
 2. The root of the sin. This must be traced to the vileness of the human 
 heart, and its natural enmity to God (Comp. Matt. xv. 19). It should be noticed 
 also as being the outgrowth of folly and pride (see 2 Kings xix. 22 ; Psa. Ixxiv. 18). 
 Of all sins, blasphemy is an indication of a mind mad with impiety. 
 
 3. Its great offemiveness to God and man. How hateful to God is evident from 
 the penalties inflicted — [see v. 16 and comp. Isa. lxv. 7 ; Ezek. xx. 27-32., xxxv. 
 11, 12 ; Matt. xii. 31, 32] — how hurtful to man is manifest from Psa. xliv. 15, 16 ; 
 Ixxiv. 10, 18, 22. They who revere "this glorious and fearful Name, The Lord 
 thy God " (Deut. xxviii. 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. Speech should be held under control. The tongno 
 may be " set on fire of hell." Allow unbridled speech, and profanity easily gro.vs. 
 " Set a watch, Lord, before my mouth." 
 
 2. Passionate contention and strife. Little do men anticipate to what extremes 
 passion will carry them when they enter upon controversy or strife (Prov. xvii. 14). 
 
 3. An unsanctified heart. This man was not a true Israelite : not by birth, not 
 by sentiment. He did not share in the nation's solemn fear of God. Unless a 
 "clean heart and right spirit" is in us, evil may easily get dominion over ua. 
 
294 R0M1LETW COMMENTARY ON [ciiai\ xxiv. 10—15. 
 
 a. How beautiful the assurance of Solomon — " He that loveth pureness of heart, 
 for the grace of his lips, the king shall be his friend " ! If such purity of heart and 
 grace of speech win an earthly monarch's favour, certainly the King divine will 
 seal with favour now and eternally such qualities of character and conduct. 
 
 b. How winning is that Name which in our Christian dispensation we are called 
 to cherish ! It is the name of Jesus. And the Father gave it His Son to be " a 
 Name above every name, that at the name of Jesus every knee should bow " 
 (Phil. ii. 9, 10) ; and it is "given under heaven among men " (Acts iv. 12) to be 
 loved as the " sweetest sound on mortal tongue," and the pledge of grace aud 
 Miss. 
 
 Topic: Blasphemy of Shelomitii's Son* (Vv. 10-15). 
 
 This Incident in the career of Israel is similar in character to that of the two 
 sons of Aaron, who offered strange fire upon the altar, thereby insulting the name 
 of the Lord, degrading His sanctuary, and meeting with sore retribution. When 
 Israel left Egypt, a mixed multitude of camp followers proceeded with them into 
 the wilderness. They encamped outside the tents of Israel, and only occasionally 
 entered the sacred enclosure. A son of an [sraelitish woman, whose father was an 
 Egyptian, had an alteroation with a man of Israel, and when striving with him 
 in the camp blasphemed the name of the Lord, and cursed. Moses at once 
 sought to learn the mind of the Lord concerning such an offence ; and the 
 offender was stoned. The sentence was strictly and solemnly carried out, for 
 " the children of Israel did as the Lord oommanded Moses." From this incident 
 we learn — 
 
 I. That tiii: name of Jbhovah could not be BLASPHEMED with imi 
 
 In all the oldest MSS. "the Name" stands alone, without the words "of 
 Jehovah." The Hebrew nan \a peculiarly solemn \ the Jews, afraid to 
 
 pronounce it, employed the word "Lord" instead. "Jehovah" meant the un- 
 derived, infinite, and eternal existence of deity, and was the ineommnnioable 
 name by which lie made His augnst might and majesty known. It was en- 
 throned above all the names of heathen deities, and enshrined the Divine Glory. 
 Around it was set a sacred fence. To blaspheme it was a sin of the deepest dye. The 
 Jews have always been marked, even in their most degenerate days, by reverence 
 for the great name of Jehovah. Alas ! how the name of the Lord is profaned and 
 blasphemed to-day. Because of swearing the land mourneth. Though blas- 
 phemers are not now stoned, yet over their heads hangs the sword of His right- 
 eous retribution, threatening them with everlasting shame and contempt. 
 
 II. That the sanctity op the oamp could not remain degraded by thb 
 
 PIUSENCE OP A BLASIUIIOIER. 
 
 It is evident that blaspheming in the camp was a very rare thing, for no sooner 
 had the son of Shelomith uttered his oaths than the people arrested him, aud 
 demanded that he might be appropriately punished. This shows their jealousy 
 for the honour of the divine name, aud for the moral safety and purity of society. 
 Let us beware, lest the name of the Lord Jesus be profaned, lest Be be crucified 
 afresh aud put to an open shame. The camp of Israel aud the Church of the 
 living God, cannot be profaned without incurring the divine displeasure. 
 
 III. That the bignal and seybbe punishment could not be inflicted 
 
 UPON THE BLASPHEMES WITHOUT ACCOMPANYING AH LKMNITY. 
 
 The sentence was to be executed outside the camp, in the presence of witnesses 
 who heard the words spoken ; they were to lay their hands upon the head of the 
 doomed man, to show that he bore his own guilt, and was devoted to expiate it. 
 As we see him publicly and solemnly stoned, we learn how fearful a thing sin is, 
 and how fearful it is to fall into the hands of the living God, except we do so in 
 penitence and prayer. We also learn — (a) The danger of anger. (6) How one 
 (in leads to another. — F. W. B. 
 
crr.\r. xxiv. 2—8.] 
 
 THE BOOK OF LEVITICUS. 
 
 295 
 
 OUTLINES ON VERSES OF CHAPTER XXIV. 
 
 V. 2. — Theme: The golden candlestick. 
 
 That part of the temple exclusively claimed 
 by Jehovah was lighted by a candlestick with 
 seven lamps, which were kept continually 
 burning. This candlestick might possibly be 
 intended to represent Christ as " the light of 
 the world," but certainly shadowed forth His 
 church in — 
 
 I. Its privileges. 
 
 1. Christ declared that the candlestick repre- 
 sented His church (Rev. i. 20). Consider — 
 
 (1.) Of what it -was composed. Pure gold 
 (Exod. xxv. 31-38). Symbol of the «• divine 
 nature "of which saints are made partakers 
 (2 Pot. i. 4). 
 
 (2.) How it was supplied. With purest oil ; 
 symbol of the " unction of the Holy One which 
 we have received " (1 John ii. 20, 27), for the 
 enlightenment of oor minds and sanctifying 
 of our souls. 
 
 (3.) For what purpose it was used. To shine 
 in darkness, that all who were engaged in 
 God's service might fullil their duties aright, 
 and that God might bo glorified in them 
 {Roy.L 12, 13). 
 
 2. The priestly attendant prefigured Christ. 
 This is affirmed on Christ's own authority 
 
 (Heb. iv. 14, 15). 
 
 (1.) He is constantly employed in inspecting 
 and trimming the lamps. 
 
 (2) Not a saint escapes His watchfulness ; 
 He sees all our declensions and needs. 
 
 (3.) IIo interposes to correct their dulness, 
 and to restore them to their wonted splendour 
 (John xv. 2). 
 
 II. Its duties. 
 
 The duties of the saints are — 
 
 1. To shine ; that God's power and grace 
 may be magnified among men, and that their 
 fellow-creatures may be benefitted by their 
 instructions, example, and influence (Matt. v. 
 14-10). 
 
 2. To be receiving more pace from Christ, 
 in order to their shining with yet brighter 
 lustre. 
 
 Ho has " the residue of the Spirit "(Mai. ii. 
 15) ; and " of that fulness wo must all receive 
 even grace for grace " (John i. 1G). Comp. 
 Zech. iv. 2-4, 11-14. 
 
 (a) An important inquiry. Are you as 
 lights shining in a dark place ? Judge your- 
 selves. 
 
 (b) A solemn admonition. If we would not 
 have "our candlestick removed" we must 
 repent every known defect and seek to be 
 pure as Ho is pure. 
 
 (c) An encouraging reflection. He "will 
 not quench the smoking flax " (Matt. xii. 20). 
 " Thou wilt light my candle, etc." (Psa. xviii. 
 28.)— C. Simeon. 
 
 V. 4 — Theme : The glory of the church. 
 
 "He shall order the la»ips upon the pure 
 candlestick before the Lord continually." 
 
 The high priest caring for the golden candle- 
 stick, a type cf Christ in His care for the 
 churches (Zech. iv. 2-6 ; Rev. i. 12-20). God 
 is Light. Light, the firstborn of creation. 
 Light, the beginning of work of grace in soul 
 of man. Christ the Light of the world, a 
 light to lighten the Gentiles, glory of Israel. 
 The lamps before the Lord continually, so 
 churches ever under His eye and care. Con- 
 sider— (a) how the light of the lamps was 
 derived; ( l>) it was cJieering ; (c) it was re- 
 vealing ; (d) it was beautiful ; (e) it was 
 constant ; (J) it was precious ; (g) ii was 
 essential. Trace analogy in light vouchsafed 
 to Christian church and Christly souls.— 
 FAV.B. 
 
 V. 5. — Theme : The shewbread. 
 
 The mystery of the shewbread is applied 
 by some to Christ, who called Himself "the 
 true bread." But the circumstance of the 
 flour " being taken from all the children of 
 Israel," and made into "twelve cakes," de- 
 notes that those loaves represented the twelve 
 tribes, i.e., the Church of God. 
 
 I. TlIEIR SOLEMN DEDICATION TO GOD. 
 
 " For a memorial, as an offering made by 
 fire nnto the Lord." As such, His eyes are 
 upon them continually; and as the frankin- 
 cense was to God an odour of a sweet smell, 
 80 they are accepted by Him. 
 
 II. Their periodical renewal. 
 
 Whilo one generation is passing away 
 another comes in to supply their place. 
 Nover shall God's people be removed but 
 others shall be ready to succeed them. There 
 are always souls prepared to bo * baptised 
 from the dead." 
 
 IH. Their ultimate destination. 
 
 The saints, when their appointed period here 
 is fulfilled, pass into the possession of Christ, 
 the Great High Priest. " The Lord's portion 
 is his people " (Dent, xxxiii. 9). Christ will 
 claim His people as His " peculiar treasure.'' 
 
 It is the duty of God's people, therefore : — 
 
 1. To consecrate themselves entirely to God, 
 as being made and " set apart " absolutely 
 for Him (Isa. xliii. 21). 
 
 2. To occupy themselves in prayer and in- 
 tercession. 
 
 As the loaves represented "before the 
 Lord " all Israel, so Christians should regard 
 themselves as required to " make supplica- 
 tions, prayers, intercession, and thanksgiving 
 for all men." 
 
 3. To wait patiently their removal hence. 
 
 " All the days of my appointed time will I 
 wait, till my charge come." — C. Simeon. 
 
 V. 8. — Theme: Special time for service. 
 
 " Every Sabbath lie shall set it in order be- 
 fore the Lord" 
 
 Forms may exist without formality. Con- 
 tinuous worship does not preclude special 
 
■296 
 
 HOMILETW COMMENT All Y ON 
 
 [CHAP. XXIV. 18—16. 
 
 seasons for service. The Sabbath a peculiarly 
 holy and consecrated day. The house of 
 God a specially consecrated place. Special 
 seasons for attention to divine things, (a) pre- 
 vent forgetfulness, (/>) arrest attention, (c) se- 
 ct/re freshness, (d) awaken inquiry. The 
 bread was never allowed to got mouldy or 
 stale. The frankincense upon each row upon 
 the golden table symbolic of prayer, purity, 
 and praise. In Christian Rervico and worship 
 renewal of strength, refreshment in service, 
 replenishment of sacrifico essential to accept- 
 able worship and spiritual profit. At all 
 times, especially on the Lord's day, there 
 must bo renewed consecration to Him before 
 whose presence we bow. — F. W. B. 
 
 Y \ . | ;;. l .-, _ Theme : Evil connexions. 
 
 I Tin- i>an<;i i: OF i ETOODL1 OONKJ tlOHS. 
 
 As a caution against intimacy with the 
 ly wo are told that " evil communica- 
 tions corrupt good manners," and " the com- 
 panion of fools shall bo destroyed." Whereas 
 in tho marriage union such connexion is 
 peculiarly dangerous, because its inlluonce is 
 incessant. 
 
 1. Injurious to the person himself, i 
 
 be productive of happiness, or pioty. Comp. 
 vi. 1 1. 16. 
 
 2. Injurious to their offspring. It sorrow- 
 fully happens that when parents are divided 
 in relation to religion tho ohildren viol i 
 
 to the influence of tho ungodly parent. 
 
 II. '1 mi m\..i i: OF i n iv ii wtirs. 
 
 1. Tho habits of this young m 
 a son of -wrathful nature an . 
 
 . to him. 
 Little ilnl ho anticipate the issues of his evil 
 habits. •■ sin bringetb forth 
 
 (a) Cfu 
 
 (/' i Arrest blasj hemy in t . 
 
 — C. Simeon, .d.A. 
 
 Vv. 10-1G. — Theme: Slating tiik blas- 
 
 PHl Ml U 
 
 retire shows 
 
 I. Till BYTX k. -ti, i in. . FROM OOBNBXIOM 
 
 with the i".\«.ni»i.v. " whose father 
 Egyptian "—said by the Rabbins to be the 
 man whom Moses killed. 
 
 II. 7 r LBISnra i B H rNDOXOl N( i: 
 ENFA8SIOKATH am.er: "strove": the 
 phemy was uttered in a qnarreU 
 
 III. Tin: in. am -ii in this ease, 
 i;i M ii . i« i BOH BOOH INKlL'.l ROB. 
 
 "Cursed" the Holy Name of Jeh 
 which, the Israelite olaime I, belonged t 
 but Israelites. 
 
 IV. TllK I TMMIMEM WHICH ALL LIKE SIN 
 
 Mi.iuis. — W. Il aj land, B.A. 
 
 V. 16. — Theme: Blasphemy. 
 
 " An .1 he that llasphemeth the name of the 
 Lord, he shall surely be put to deathi'' 
 
 A flaming sword hero guards the sacred 
 name of Jehovah. Not only were holy ser- 
 vices to be rendered to Him, but reverent 
 thoughts entertained of Him, whether uttered 
 or unexpressed. Why were contemptuous or 
 irrovorent words uttered impiously against 
 God's name considered as heinous ? 
 
 I. Because God's Name reveals and repre- 
 sents Him. As tho Eternal, Infinite, Self- 
 existent, Almighty, Only Uod. 
 
 II Because to blaspheme God's Name, indi- 
 cates the lo-.oest depths of human 
 Tho blasphemer is capable of doing overy 
 Other kind of evil without compunction. 
 
 III. Because such wickedness exerts a most 
 baneful influence upon others. When con- 
 tempt is thrown npon the divine name, obedi- 
 ence to divine laws is discouraged, tho seeds 
 authority are sown. 
 
 [V. £ Divine Name is worthy of 
 
 all honour and bles . 
 
 V Bt t < 'he sin 
 
 intensest hatred j and attached to it hope- 
 less doom. 
 
 No sin had denounced upon it a severer 
 ■ 
 •re constantly offer the prayer, "llal- 
 oame," — /. /;'. /.'. 
 
 V. 22. — Them The inexokap.linf.ss of 
 
 LAW. 
 " ie shall have one manner of Law." 
 To maintain order in tho wildt r 
 the tribes of Israel, it was essential that pu- 
 
 ent should not bo tardy in its 1 
 
 n.ents, but summary in its infliction. 
 
 Id with a tigl I 
 
 ith a strong hand. The ; 
 
 retaliation was, 
 
 I. Strictly just. Only fair that punishment 
 should be of tho kind and extent of the crime, 
 for erimo is an offence against man and 
 
 .. the sin of crime is taken cogniz- 
 
 ance of by God, He only can forgive it. 
 
 II. Highly salu try. It would check ten- 
 dencies to i | ibery. and cruelty. 
 
 ere principle was ■ 
 would deter from wrong doing for which 
 severe retaliating punishment would en 
 
 The law anticipated and foreshadowed tho 
 golden rulo, " Whatsoever ye would thai 
 should " etc., for the people would seek to do 
 only such things as they would, should re- 
 taliation be done to them. 
 
 Under the Gospel magnanimity supplants 
 retaliation. The beau-ideal of Christian man- 
 hood is, lamblike innocence, and dovelike 
 gentleness, patience, love. — /•". W. />'. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XXIV. 
 
 Lh.hi BBABEBS The ancient Insignia of 
 lendan Church was a candlestick, 
 
 with a light radiating its rays across the sur- 
 
 rounding darkness, and encircled with seven 
 star.- : with I l.h.r Inert || 
 
 Anything more appropriately descrip- 
 
Chap, xxv.] THE BOOK OF LEVITICUS. 297 
 
 tive of the position and history of the Church, "devil, deuce," etc., and who, at last, took 
 it would be impossible to conceive. the name of God in vain, " Stop, sir," said 
 
 the old man, " I said nothing while you only 
 Pbofanitt. A good old man was once in used freedoms with the name of your own 
 company with a gentleman, who occasionally master, but I insist upon it that you shall 
 introduced into conversation the words, use no freedoms with the Name of mine." 
 
 CHAPTER XXV. 
 
 « 
 
 %e |*ar of Jubilee, 
 
 SUGGESTIVE READINGS. 
 
 Vv. 1-7. — Then shall the land keep a Sabbath unto the Lord. For a whole year 
 the land ceased to be the property of the owner ; he might not till the soil, neither 
 gather its spontaneous produce ; God asserted His ownership by this enactment, 
 and manifested His providential sufficiency for His people by the guarantee of 
 plenty in the harvest preceding. The fallow land acquired new productive powers 
 by this year of rest, as man and beast gather fresh energy by the weekly sabbath. 
 The sabbatic law is a boon to the whole word. They who would secularise the 
 holy day are "madmen, casting firebrands, arrows, and death." The Heaven- 
 given day's rest is a solace to man's fretting life : a quiet interval amid earth's 
 clamour for thought of his sacred interests ; and a gentle admonition of his need 
 of that spiritual rest which burdened souls should seek in Christ Jesus. 
 
 Vv. 8-22. — Thou shalt number seven sabbaths of years. On the great day 
 of Atonement, the tenth day of the seventh month, the sound of trumpets pro- 
 claimed the dawn of a Jubilee year of universal restitution and redemption. 
 Prisoners were liberated, slaves were set free, debtors were absolved, ancestral 
 heritages were restored, the land enjoyed rest from tillage, and its produce was 
 the common lot of all. Beautiful symbolism : of the joyous proclamation of the 
 gospel liberty and salvation following upon the sacrifice of the Redeemer; and of 
 man's emancipation by Christ from the tyranny of sin and Satan, and restoration 
 to the glad liberty of a spiritual life. The restoration of inheritances effected the 
 sharp distinction of the tribes, keeping the families intact. It also neutralised 
 over-reaching and land greed. God's promise of abundance (Vv 22, 23) to com- 
 pensate for the Jubilee year's cessation of agricultural processes oarriea with it 
 still the lesson that none are losers who serve God even in the face of seeming 
 sacrifice : for " the blessing of the Lord it maketh rich " " Tis mine to obey, 'tis 
 His to provide." The questioning spirit of distrust (v. 20) is arrested by God's 
 assurance of prosperity following upon obedience. "We may dismiss fear if inteut 
 on duty. The path of righteousness is always safe to tread, and none that trust 
 in the Lord shall be desolate. 
 
 Let this supernatural fact in history be pondered. A miraculous year of super- 
 abundance was guaranteed every fiftieth year, as a provision for the Jubilee 
 Sabbath. If it had failed, what would have ensued 1 Moses would have been 
 proved a deceiver. Pretending to divine inspiration as Israel's legislator, the 
 Jewish religion would have received utter refutation. The pledge of verses 22 and 
 23 were a supernatural attestation every fifty years — easily verified or refuted— 
 of the reality of the true religion, and of Jehovah's personal superintendence over 
 the order of nature and the experiences of man. 
 
208 HOMILETIC COMMENTAR1 ON L t)IA1 '- «V. 1-7. 
 
 A whole nation, age after age, acted on the command to keep Jubilee because 
 satisfied by the preceding sign that the ordinance was indeed divine. 
 
 Vv. 23-34.— The land shall not be sold for ever, &c. The twelve tribes held 
 the land of Canaan cf Jehovah as His tenants at will, having no right or permis- 
 sion to barter with the soil, which was not their's but His. It were well if all 
 dwellers on the earth would consider that no sure or extended tenancy can be 
 maintained by man in this transient abode. Though it is true " that the earth 
 hath He given to the children of men," yet " the earth is the Lord's " : even as 
 He gave Canaan by lots to the tribes, yet declared "the land is Mine " (v. 23). 
 Here we have no continuing city ; men can call nothing their own ; the day of 
 restitution will reverse our possessions ; the hour of relinquishment hastens for us 
 all. Death will end all occupancy here. But there is " a better and more endur- 
 ing substance" for us to inherit, by faith in Christ : and he only is truly rich in 
 heritages who " lays up for himself treasures in Heaven." 
 
 Vv. 35-38. — If thy brother be waxen poor. The poor always ye have with you : 
 and the near of kin who have been unfortunate, " fallen in decay," claim special 
 commiseration and leniency. What have we that we have not received ? Should 
 we not, therefore, show generosity and kindness 1 
 
 Vv. 39-55. — Not compel him to serve as a bondman. An Israelite must be 
 treated as became his dignity, however penurious and helpless he might be, for 
 he was God's ransomed and chosen child, a "sou of Abraham." Full redemption 
 came with the Jubilee, from every contract and claim And the day oi our redemp- 
 tion draweth nigh: when "the creature itaell shall b I from the 
 bondage oi corruption into the glorious liberty of the ohildren oi God" (Rom, 
 viii.21), 
 
 SECTIONAL HOMILIES. 
 
 Topic: A Sabbath of B hie Land (Vv. 1-7). 
 
 Agriculturists still recognize the value of this law of one year's r.-^t in seven 
 for the laud. Violation of this regulation will exhaust the richest sod, and bring 
 sterility. [See Addenda to chapter, Sabbath.] This law proclaimed, 
 
 I. Divine ownership in the soil. 
 
 Just as the reservation of the "seventh day" as a Sabbath asserted God's 
 claim upon man's time, so this law affirmed His right to the toil man occupies and 
 utilizes. 
 
 II. Man's HIGHEST interests ark not material ani> earthly. 
 
 He is here for nobler pursuits and more solemn concerns than to dig and toil, 
 to buy and sell and get gain. For a man's life consisteth not in the abundance 
 of the things which he possesseth. 
 
 III. Neighbourliness and benevolence should be cultivated. 
 
 A common interest in all relationships of life (Vv. G-7), and a helpful regard one 
 for another would be promoted. Release from the stern occupancies of life would 
 also awaken those social instincts and foster those healthy friendships which 
 render intercourse cheering and elevating. Men were designed for fellowship and 
 affection ; not for exacting from each other what each can be forced to produce. 
 Cultivate brotherliness. [See Addenda to chapter, B 
 
 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, 
 
CHAP. xxv. 8—13.] THE BOOK OF LEVITICUS. 299 
 
 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. 
 
 Human life becomes a toilsome drudgery, unless God interposes restraints. Ho 
 would save men from grinding degradation, from absorbing labours ; and give them 
 respite and rest. 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. He may live for a " better country, even a 
 heavenly." 
 
 2. That God desires of men the devotion of fixed seasons, and leisurely hours for 
 sacred meditation and fellowship with the skies. 
 
 Topic : The Jubilee Year : Its Fourfold Significance (Vv. 8-13). 
 
 To the Hebrew the blessings of the jubilee year were local and literal ; it was 
 a year of rest and of restitution for the land ; a year of release and rejoicing to every 
 inhabitant. Liberty was regained by the slave ; possessions in the soil reverted 
 to their owners ; agricultural toils were suspended that a whole year of relaxation 
 and repose might be enjoyed. Every home was in enjoyment of plenty, every 
 hand ceased from weary labours, and both man and beast dwelt in quietude and 
 peace. 
 
 Glad, indeed, was the hour when the silver trumpet tones announced the 
 arrival of the year of rest. It was like the prelude to a joyous anthem, and that 
 anthem was the angels' song over Bethlehem fields — "Peace on earth, goodwill 
 among men." 
 
 It was a richly symbolic institute, that Year of Jubilee, whose suggestiveness 
 finds fulfilment in three distinct directions. It points to 
 
 I. The Christian dispensation of gospel liberty and rest. [See Luke 
 iv. 18-21]. 
 
 II. The believer's privileged life of sacred release and joy. [Comp. 
 Ephes. i. 13, 14; Heb. iv. 9; viii. 12]. 
 
 III. The millennial age, of established righteousness and peace. [See 
 Isa. lxvi. 18-23 ; Rev. xx. 2-4]. 
 
 IV. The heavenly state of eternal security and serenity. [See 2 Pet. 
 iii. 13; Rev. xiv. 13 ; xxi. 4]. 
 
 In the application of the Jubilee incidents to each of these grand fulfilments 
 of its symbolism, the following facts stand out clearly : — 
 
 i. 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 v. 21]. And assuredly there is 
 
 1. Bounty in the provisions of the Gospel (1 Tim. i. 14). 
 
 2. Fulness of grace for the believer in Jesiis (2 Cor. iv. 15 ; Titus iii. 6). 
 
 3. Abundance of good to be enjoyed in the Millennial Age (Psa. Ixxii. 7). 
 
 4. Limitless bliss in the Heavenly land (Psa. xvi. ii). 
 
 ii. 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 (Matt. xi. 29). 
 
 2. Believer's rest which faith secures (Heb. iv. 3). 
 
 3. Millennial rest for a wearied Church (Rev. xx. 2, 3). 
 
 4. Heavenly rest for Christ's redeemed followers (Rev. xiv. 13). [See 
 Addenda to chapter, Rest]. 
 
 ill. Liberty. All bondservants were set free the moment the Jubilee trumpet 
 sounded (Vv. 39-44). And assuredly, this finds verification in the 
 
300 HOMILET1C COMMENTARY ON [chap. xxv. 8-13. 
 
 1. Libert?/ which Christ proclaimed to souls enslaved in sin and fear (Luke 
 iv. 18 ; Heb. ii. 15). 
 
 2. Spiritual freedom realized by faith (Rom. viii. 15 ; Jno. viii. 36). 
 
 3. Emancipation from thraldom which shall distinguish the Millennial reign 
 (Isa. xlix. 8, 9). 
 
 4. Glorious liberty of the children of God in Heaven (Rom. viii. 21 ; Rev. 
 xxi. 24, 25). [See Addenda to chapter, Liberty] 
 
 iv. Restitution. If the Israelite had parted with his Inheritance, its pos- 
 session was restored to him in the Year of Jubilee, and that without payment 
 (Vv. 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 realize all which on earth had been desired, and restore all 
 which death had desolated. [See Addenda to chapter, Possessions] 
 
 V. Let it be marked that th> Jubilee, with all its blessiug- QUENT 
 
 i poh 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 not< 
 olaiming liberty and rest, restitution and rectitude for the people. And it is 
 because of Christie atonement that 
 
 1. Christianity has cotm to sinful man t with all its tidings of good and wealth 
 of salvation (John i. 29 ; Ephes, L 
 
 2. S, irit m. v. 11). 
 
 3. The Church will enjoy the Sabbatic millennial glory (Rev. xix. 11-1 !). 
 1. Heaven willbetht ■ of the redeemed (Rev. viii. 11-17). 
 
 The cross is the source of all human good. All things are ours, because 
 Christ has died. As the blood on the doorposts freed Israel from the pi 
 death in Egypt, so it is to us now and for ever the I .<( which ensures 
 
 all sawed good (Rev. i.5, G; v. ( J, 10). 
 
 Topic: Glat> Facts of the Jubilee. 
 
 I. God's soverfion BIGHT to inr EABTH. nes when and whether 
 its fields should be tilled and reaped. Man, in his pride, calls the lands his own ; 
 t Links and acts as if he were Creation's lord. His fancy rears a throne and 
 crowns himself the king. But this decree establishes God's rule. We are depen- 
 dant tenants of His fields. " The earth is the Lord's, and the fulness thereof." 
 
 II. God's power TO PROVIDE He wills, and crops abound. Thus through this 
 year of rest no want is known. The marvel grows when it is considered that the 
 Jubilee Year succeeds a Sabbath Year, in which no Beeding or reaping 
 
 on. I hit God gave forth a treble harvest in each forty-eighth year. And, as the 
 poor widow's meal and oil, it proved an unexhausted feast. As Joseph's well- 
 replenished store, it fed the hungry and never failed. 
 
 None can succeed without the Lord, and none shall want who truly follow Him. 
 Faith works when God says, Work ; it rests when (Jod Bays, Best ; and thrives in 
 obedience. 
 
 HI. Universal rest enjoined and enjoyed. No hand should toil. Tillage 
 and harvest sleeps. Repese is the one law — for man, beast, and soil. A Ye • 
 long Sabbath reigns. 
 
 Emblem oj i < 'hrist. 
 
 IV. Atone.ml\nt ushers in Tnis coNSECKATKD YKAR. When the scapegoat lias 
 
chap, xxv. 8—14.] THE BOOK OF LEVITICUS. 301 
 
 borne sins out of sight, when the High Priest has sprinkled the mercy-seat, this 
 holy season begins. A light here shines upon the path which leads to rest — 
 through penitence for sin, and reliance on the Victim. 
 
 V. The trumpet sounds throughout the land. In every place, by every 
 ear, the long-expected notes are heard. They tell no doubtful tale. " Glad 
 tidings " are yours to proclaim, ye ministers of Christ. 0, see that your lips pub- 
 lish rest in Christ. " Comfort ye, comfort ye, my people, saith your God." 
 
 VI. Causes for Israel's delight. The downcast debtor was now free. The 
 bondman cast away his yoke. All forfeited estates returned. The oppressor 
 might no more oppress. No servant trembled at his stern lord's voice. The 
 former owner claimed his father's fields. The ancient landmarks were rebuilt, 
 and liberty resumed its sway. In every house and heart there was consciousness 
 of relief. Sorrow and mourning fled away. So there is all-deliverance in Christ. 
 
 1. We are poor debtors. Our debts exceed the moments of our lives: But 
 Justice must have reckoning. There is no trifling with God. But hark ! the 
 Jubilee is coma ! Christ avails to pay. His ransomed ones are all free. No 
 debt remains. 
 
 2. The Jubilee relaxes the ties of bondage. Each soul, apart from Christ, is a 
 poor slave. Tyrants are many, and their yoke is hard. But Christ liberates 
 from fetters (Jno. viii. 3G). 
 
 (a) Satan encliains the soid. But Jesus vanquishes this despot, and the Jubilee 
 Bets free from Satan's power. 
 
 (b) Sin rules the captive race of men. Till expelled by Christ, it must reign. 
 But a new passion gains the throne when Christ comes in, and shews His dying 
 love, His blood to attone. 
 
 (c) This world is a foul tyrant. Its smiles allure, its frowns deter, its fashions 
 force compliance, its laws exact submission : it drives its millions to a slavish 
 toil. But the grace of Christ emancipates from the world's enthralling snares. 
 
 (d) Death, too, is a fearful tyrant. Its chilly features terrify. The stoutest 
 quails. None can relieve but Christ. 
 
 3. The Jubilee restores inheritance. Sin drove man from a fair abode ; forced 
 him to a wilderness of desolation. God's smile was lost ; the blessing of com- 
 munion ceased. But Christ re-instates with more than Eden heritage. He places 
 us in a land of peace, where God is our joy for ever. More is found than was lost 
 by sin. 
 
 Christ came, lived, died, reigns, to grant this Jubilee to souls. Hear His own 
 words (Luke iv., 18, 19). He becomes His people's life, their liberty, their ransom, 
 their peace, their joy, their hope, their glory. The trustful soul reposes in a 
 jubilee of joy. (Arranged from Dean Law's " Christ is All"), 
 
 u Topic: The Year of Jubilee (Vv. 8-14.) 
 
 This was the last and most remarkable of the Hebrew festivals. It bears un- 
 mistakeable marks of Divine origin, of wise and benevolent design. The trumpet 
 of jubilee sounded on the tenth day of Tisri, immediately after the great atone- 
 ment had been made by the High Priest, and the sound of it went forth through- 
 out the whole land. Every valley and mountain resounded with the soul-stirring 
 notes, and the people knew that the acceptable year of the Lord had come. The 
 Jubilee taught — (a) The dependence of Israel upon the bounty of Heaven, (b) The 
 duty of mutual kindness, forbearance, and forgiveness, (c) The unique position Israel 
 occupied among the nations, (d) The unity of their race. By its advent was 
 proclaimed — 
 
 I. Rest from manual labour. 
 
 The ordinary law with respect to physical subsistence was, "Ta the sweat of 
 
302 IIOMILETIC COMMENTARY ON [chap. xxv. 8-14 
 
 thy brow thou shalt eat bread," but in the eighth and fiftieth years the law was 
 suspended, for no agricultural work of any kind was to be performed, the laud 
 was to lie fallow, and have perfect rest. Labour suspended for such a protracted 
 period would restore the wasted energies of man, and secure renewed vitality to 
 the soil. Such an arrest of the tide of busy life would suggest to the Hebrews 
 the necessity of seeking the meat that endureth to everlasting life. 
 
 II. Deliverance from civil bondage. 
 
 Liberty was to be proclaimed throughout the land, every slave was to be set 
 free. In exceptional cases, where full freedom was not given/the condition of the 
 most abject was ameliorated. Thus the common brotherhood of man was em- 
 phatically proclaimed, during the period of the jubilee all were on a level. This 
 was an invaluable boon to men, and gave the dependent aud downtrodden a fair 
 and new start in secular life. 
 
 III. Forgiveness of debts. 
 
 Pecuniary liabilities that had been contracted in the transaction of business, 
 and which debtors were unable to discharge, were remitted. No usury or 
 increase was to be taken from the poor, the millstone of debt was to be removed 
 from their necks. Thus the inequalities of social and secular life were readjusted, 
 and society started afresh upon a reformed aud revived basis. 
 
 IV. RSSTITUTIOH OF I.O.ST PROPERTY. 
 
 Of course, there would necessarily be inequalities in the 8 >eial circumstances of 
 the people; some would accumulate property that others would lose through 
 misfortune or negligence, and wide gaps would be thus created between classes of 
 the community. Those gaps would be filled up at the Jubilee, where all wicked 
 or undue accumulation of possessions would be notified, and a period pat to 
 boundless ambition and lawless aggression. Selfishness and greed would thus lie cut 
 up root and branch, and all men taught to be reasonable in their aims aud claims. 
 
 V. Rejoicing for the people. 
 
 The sounding of the trumpet, immediately upon the atonement being made, 
 would inform the people that an aooeptable offering had been presented for their 
 sins; and that all the blessings promised in connection with the Jubilee might be 
 enjoyed. A full tide of gladness would flow through the land, for the great 
 national holiday had begun, and innumerable and inestimable blessings were 
 available for all. The trumpet sound would set the joy bells in every devout 
 Hebrew heart ringing with gladsome melody. 
 
 VI. Exemption fboh care. 
 
 During the previous year the horn of plenty, with twofold riohness, was poured 
 into the nation's lap, aud as the people beheld the Buper-abundant stores provided 
 in anticipation of their mauifold wants, they would be relieved from care and 
 anxiety while the land had the long rest. They would not need to watch the 
 clouds, their well-filled barns and overflowing presses would calm all their 
 anxieties and fears. In these arrangements would be seen the kind thoughtlul- 
 ness of Israel's gracious Father, the sovereignty of their eternal King. 
 
 VII. Homecoming of famii.ii 9. 
 
 However scattered through adverse circumstances from the old homestead, or 
 exiled through debt, all could now return, domestic devotion and social love could 
 now be completely restored. All this would tend to .s.m ;ialise and humanize the 
 people, aud foster home and national piety. 
 
 VIII. Regeneration op the nation. 
 
 Every Jubileo year the people started afresh with a renewed consciousness of 
 the presence of the Lord in their midst, and of their intimate relationship to Him. 
 He brought them out of Egypt, gave them the goodly fertile land; and every 
 Jubilee they were reminded thai the land was His, th.it it »,b not t.> he im- 
 poverished and exhausted, that the nation was not to decay or become dis- 
 integrated. The divinely app'duted conditions upon which the people took 
 
CHAP. xxv. 8-28.] THE BOOK OF LEVITICUS. 303 
 
 possession of the land were restored, and they looked up to Jehovah as their 
 merciful and bountiful Benefactor. 
 
 Regarding the year of Jubilee as a type of the gospel age which Christ came to 
 proclaim, and of the latter day glory such reflections as these are suggested :— 
 The gospel brings rest of heart for all who hear and obey it3 joyful sound. 
 Deliverance from bondage of Satan, sin, and self. Recovery of our lost inheritance. 
 Forgiveness of the debt we owe to God. Rejoicing because of good news and glad 
 tidings of reconciliation and peace. Exemption from care about guilt of p*ast, 
 events of present, revelations of the future. Complete restoration to God. 
 
 It is man's highest honour and joy to proclaim the acceptable year of the 
 Lord. The day shall come when a weary world and longing Church shall be 
 fully bleat in enjoyment a Jubilee universal and perpetual— F. W. B. 
 
 Topic : Important Principles Contained in the Jubilee Regulations (Vv. 8-28) 
 
 Not till God uttered His voice in Christ could men understand the Jewish 
 institutions. We who have heard the voice of Christ and His apostles have come 
 plainly to see that "the acceptable year of the Lord," and "the times for the 
 restitution of all things" — by which terms, and others, the year of Jubilee was 
 described — have their fulfilment in the Gospel. 
 
 (1). The Jubilee began on the Day of Atonement, announced by trumpet 
 blasts. Following upon the expiatory services of the day, the gladness occasioned by 
 the "joyful sound " was in accord with the truths symbolised in those expiatory services. 
 
 (2). The Jubilee was marked by a complete suspension of agricultural labour.' 
 Fear was quieted by God's promise (v. 21). God's blessing upon the obedient is 
 better than the sowing of the disobedient. 
 
 (3). The spontaneous fruits that grew during the suspension of agricultural 
 operations were open to all. No man had the right to appropriate them. Thus 
 the common dependence of all classes upon God's bounty, and His equal regard for 
 all was declared. 
 
 (4). The Jubilee restored to men their lost liberties (v. 10). Every Hebrew 
 whom poverty, or misfortune, or misconduct had deprived of freedom, regained 
 all the rights and privileges of a free man. 
 
 (5). It brought back to their original or hereditary owners the family estates 
 which had been alienated from them (v. 10). Thus the consolation of misfortune, 
 or the joy of old age, might be that one recovered at the Jubilee the home of his 
 childhood from which he had been driven by sore stress of poverty. 
 
 Macaulay tells how Warren Hastings, " when under a tropical sun he ruled 
 fifty millions of Asiatics," was haunted with the wish to recover the ancestral 
 manor of Daylesford. " He would be Hastings of Daylesford." This purpose, 
 formed in iniancy and poverty, was steadfastly cherished. " And when his long 
 public life, so chequered with good and evil, with glory and obloquy, had at 
 length closed for ever, it was to Daylesford that he retired to die." 
 
 The Jubilee recalled to the remembrance of the nation the fact that the land 
 was God's, and they but " strangers and sojourners " therein (v. 23) j and that 
 institution gave back, as with the hand of God, to every man from whom it had 
 been alienated the inheritance of his fathers. By the two great blessings it gave 
 him — the recovery of his freedom and of his family inheritance — everyone was 
 given a new start in life, and the nation as a whole rnado a fresh beginning on an 
 equal footing, as if they entered anew the promised land, and experienced afresh 
 in all their fulness the privilege of the original covenant of grace. 
 
 Important principles, in their germs, were contained in this institution :— 
 
 I. Man*s need of occasional rest from toil. 
 
 By the emphasis given to rest, God hallowed it as being a duty and a privilege. 
 Man was not to give himself to a ceaseless course of grinding toil, or to uurelaxhV' 
 
:;()! HOMILETIC COMMENTARY ON [chap. xxv. 23, 24. 
 
 endeavours to keep up riches. Such confinement to labour is deadening to the 
 best faculties of the soul. It destroys the elasticity of the heart and the sweetness 
 of the spirit. 
 
 Christianity repeats the old lesson. Mary pausing from her work to listen to 
 Jesus is a better model than Hurtha ceaselessly toiling. " Come ye apart and 
 rest awhile." 
 
 II. All men are entitled to a phare of God's bounty. 
 
 What grew in the fields in the Jubilee year was God's harvest, free to all. It 
 was to be distributed, like other pure bounties of His hand, the rain and suushine, 
 to all alike. This happened every Sabbatic year as well as in the Jubilee. It 
 asserted that man's share in producing any harvests is very small, that God is its 
 chief agent, and therefore that it rightly belongs in great part to Him, and ought 
 to be largely employed for the general weal. 
 
 Christianity endorses it. The early believers " had all things common." 
 Christian charity urges that we contribute to the happiness of the community. 
 
 III. The welfare of society is imperilled by the acquisition of landed 
 estates. 
 
 The operation of the Jubilee was to prevent the accumulation of land in the 
 hands of a few; The public good demanded its general division among the 
 people. Great Britain may be said to be suffering because of the absence of 
 such a rule. Ireland is rocking as with an earthqu i the land is q< 1 
 
 in the grasp of a few rich landowners, while the mass of the people, strippe 1 i 
 their ancestral fields, are sunken in extreme poverty. Beoaose of a similar evil 
 the Krench Revolution overturned the government of France. 
 
 The doctrines of Communism find no support in the reasonings of a wise 
 statesmanship, or in the teachings of Christianity. Bat Christianity Buggi 
 remedy for the evil. Let property be held and administered on Christian prin- 
 ciples : " Be rich in good works, ready to distribute, willing to communicate." 
 
 IV. Tin; DIGNITY. 01 MAN vn.wi i» as a BANSOMRD CHILD OF GOD. 
 
 The Jubilee proclaimed the <■>■ ilityofmen in the sight of Jehovah, and ( i 
 
 their tyrannizing over or holding another in >lavery. The ground of the prohibi- 
 tion was the same as that which forbade the absolute sale of land — GfooTsom 
 of them. " They are My servants,'* etc. (v, 12). The Jubilee made the slave a 
 freeman, and the poor man a property owner. 
 
 How Christianity emphasizes this truth ! It forbids contempt or oppression of 
 any man for whom Christ died. He may be poor, ignorant, or even « 
 But for him also the scheme of redemption was planned. For his sake Christ 
 laid aside the regalia of heaven and came down to earth. For him He made 
 atonement for sin. For his regeneration He shed forth His Holy Spirit. There 
 is joy in heaven when he repents; and when he dies, if he dies in faith and 
 submission to God, he is carried by angels to the realm of the bl 
 
 By these things the dignity of man as man is proclaimed. He is to be treated, 
 therefore, with consideration and kindness, with love and forbearance; and in 
 the judgment Christ will say, " Inasmuch as ye did it to one of the least of these 
 my brethren, ye did it unto me."— Albert H. Currish. 
 
 Topic: Canaan, the Lord's Land tor Evbb (Vv. 23-24). 
 
 "The land is mine /" How decisive this claim by Jehovah on the soil, to the 
 possessions which He secured for Israel and Battled upon His people for ever ! It 
 is to be marked that the land is never called th> irs ; always called His ; for though 
 God gave it into their occupancy He claimed it as His peculiar possession. " He 
 will be merciful unto His laud" (Deut. xxxiii. 43): " 1 will pluck them (Israel) 
 up by the roots out of My land" (2 Chron. vii. 20) ; " Loid. Thuu ha&t been 
 
chap. xxv. 14—58.] THE BOOK OF LEVITICUS. 305 
 
 favourable unto (ivell pleased toith; margin) Thy land" (Psa. lxxxv. 1); "Then 
 will the Lord be jealous for His land, and pity His people " (Joel ii. 18 ; 
 Psa. iii. 2). 
 I. In the LAND OF CANAAN jehovaii's most wondrous deeds all centred. 
 " There He set up His throne and sanctuary ; there His priests stood to 
 minister continually before Him. There the voices cf His prophets were heard 
 testifying of present ruin and future restoration and glory ; there the Baptist 
 began, continued, and ended his career as the forerunner of the Messiah ; there 
 the Blessed One was born of a woman ; there He was baptised ; there He preached 
 and taught ; there He laboured and died ; and thence He ascended in triumph to 
 the right hand of God ; thither God the Holy Ghost descended, in Pentecostal 
 power ; and thence the overflowing tide of gospel testimony emanated to the ends 
 of the earth ; thither the Lord of glory will descend, ere long, and plant His feet 
 " on the Mount of Olives"; there "His throne will be re-established and His 
 worship restored." — C. H. M. 
 
 II. Over the land of canaan jehovau's most jealous watchfulness is 
 extended. 
 
 There is no spot in all the earth like uuto the land of Canaan in the divine 
 < -.tiuiatiou. His eyes and His heart are there continually; it's dust is precious 
 in His sight ; it is the centre of all His thoughts and operations, as touching the 
 earth ; and it is His purpose to make it an eternal excellency, the joy of many 
 generations. 
 
 III. Upon the land of canaan jehovah's most emphatic claim is sealed. 
 "The land is Jline." It might not be sold for ever. It dwell* in the keeping 
 
 of the Omnipotent. It has been a coveted object through many ages, and by 
 many earthly dynasties ; and will yet be, if prophecy is rightly read, the scene 
 of cruel war and sanguinary strife. But Jehovah maintains, and will perpetuate 
 His claim. Inalienably, "the land is Mine." 
 
 For what purpose, and for whom, does (Jod claim and keep that land ? It is to 
 he the inheritance of His covenant people ; to be re occupied by those to whom 
 He entrusted it by an everlasting covenant; and when "the fulness of the 
 i .entiles " ends, and its present era of downtrodden abuse, which symbolises also 
 the oppressed and outlawed lot of "lost " Israel and " dispersed" Judah is closed, 
 then He who hath •' not cast away His people " will require the land for Israel's 
 i e-possession. [See Isa. lxvi. 12-23.]. 
 
 Topic: Exalted Philanthropy. 
 
 " Ye shall not oppress one another," etc." — (Vv. 14, 35-38). 
 
 In the Jubilee year the ambitions and affluent among the Israelites were to 
 [surrender their possessions on terms that would lift up the unfortunate, and better 
 the condition of the poor. All overreaching and oppression were to be abandoned. 
 What faith in God, obedience to His commands, time for thoughtful meditations, 
 incentives to human kindness, etc., the year of Jubilee would inspire ! The spon- 
 taneous produce of the land became public property, the poorest Israelite, even 
 the stranger and the slave, enjoyed liberty and fared liberally. The poor have 
 always been the objects of divine concern, and attention has been called to the 
 amelioration of their condition. Let us consider. 
 
 I. Some of the causes of poverty. Hereditary or acquired weakness, 
 obscure origin, ignorance, extravagance, idleness, incompeteucey, misfortune, 
 calamity, or sometimes divine chastisement, as in case of Job. 
 
 II. Some of the miseries OF poverty. Exacting, unremunerative labour ; 
 d< grading surroundings ; deficiencies in necessaries of life ; indisposition for phy- 
 sical, mental, and moral improvement. Poverty has a bitter cry, hunger a sharp 
 thorn. Under such circumstauces life scarcely seems worth living. 
 
30fi 
 
 UUMILETIC COMMENTARY ON 
 
 [CHAP. xxv. :i— !) 
 
 III. Some of the ameliorations of poverty. Industry ; economy ; clean- 
 liness ; sobriety ; sympathy ; charity ; above all, the uplifting, cheering influences 
 of the gospel, which are peculiarly adapted and specially intended for the poor. 
 The gospel will fire men with a laudable ambition, which will lift them in the 
 social scale, or will make them happy in their unavoidable, lowly circumstances. 
 On the basis of common brotherhood, and the universal Fatherhood of God, the 
 temporal as well as spiritual interests of the poor should be cared for and 
 ministered unto, not by patronising indiscriminate charity which fotttera idleness 
 and begets hypocrisy, but under the guidance of sanctified intelligence and 
 Christly charity.— F. TV. B, 
 
 OUTLINES ON VERSES OF CHAPTER XXV. 
 
 v 8.— Theme: The sabbatical tear. 
 
 The institution of the sabbath of tho seventh 
 year taught that tho Lord was tho sovereign 
 Ring of tho people, and tho solo Proprietor of 
 tho land ; very appropriate that tho law con- 
 cerning it should bo pronounced amid all tho 
 flolemn sconea and sanctions of Sinai. Tho 
 Sabbatic year inculcated the lessons : 
 
 I. Thai THE lord was tue sole PRO- 
 11:1 1 TOB OF mi. LAND. 
 
 In all the promises made respecting Canaan, 
 it was constantly kept before tho people that 
 tho land was the Lord's ; and that He would 
 givo it to tho people— give it as Ho gives all 
 His other gifts, to bo used according < 
 good pleasure and revealed will. Tho | 
 were tenants, and must obey the Lord of the 
 land ; for, while " the earth is tho Lord's and 
 tho fulness thereof," Canaan was to 11 : 
 most holy place. Tho land would be as II 
 most graeious land, which He wonld open or 
 shut as Ho saw tit ; and tho people would Bee 
 that thev were in Ilia land, and dependent 
 upon Him, as the seasons rolled in their 
 annual round. 
 
 II. THAT THE LAND BAB RESTING UPON IT, 
 CONTTN1 ILLT, mi. I AVOUB >•! nil I ORB. 
 
 Tho land was to bo ordinarily fertile every 
 year; but, the .sixth year was I 
 
 full yielding enough for tho 
 seventh ; bo that, in it, the land, as well as the 
 people, might repose. Each sixth year wonld 
 exhibit in an extraordinary manner tho^un- 
 failing and inexhaustible resources i I 
 and show how His smile and blessing rested 
 on tho soil. Canaan would look like a seoond 
 Eden, as she appeared decked in her rich and 
 beautiful garments. When the waters of the 
 flood subsided, God said to Noah, •' I will no 
 more curse the ground for man's sake." and 
 the fertile earth shows that the Almighty 
 crowns tho year with His goodness and that 
 His paths drop fatness. 
 
 II. TUATTUE DlVINEFAVurit PROVTB] 
 Till WELL-BEING OF EVERY LIVING THING. 
 
 This is a general and world-wide truth : 
 but it was especially seen in the Sabbatic 
 year. During its months, every Btrangex in the 
 land, and every beast, had abundant provi- 
 sion in the stores laid up, and the spontaneous 
 growth of the soil. The great God of Natur - 
 pays respect to the wants of the minutest 
 
 creatures His hands have mado : and the 
 directions given about brute creation wonld 
 show that Ho was kind to them, and would 
 suggest to men to treat them kindly. II 
 
 d to all and His tender mercies are 
 over all His works." 
 
 IV. Thai <*i kvbri i tvtso rmRO, u \s is 
 
 I UK NEAREST AM' DRABES1 K) mi • 
 I ki \l. EL 
 
 During tho seventh year the p 
 bo fed, and the bound Bet al liberty; thus 
 lessons of were 
 
 taught. The year was not to be passed in 
 luxury and idleness, but I •■ 
 in reading the wh< le Law- j it was ■ Sabbath to 
 tho Lord, when Ho could be pleased and 
 glorified with the prayers and praises of His 
 
 pooplo. To man all oe are directions given for 
 worship— He is the offspring of God, made 
 in His image, an 1 i worshipping 
 
 Him. Mot only one day in Beven, but 
 year in seven, was to be kept as a Babbath, 
 showing how God looked for man's di 
 servi •• 
 
 V. Tn vr mi OR] \ i < ki I.TOB i i U in - 
 MORAL iKini- TO MAN \.\ >ii-.\.ns"1 WORKS 
 01 B ui ki- 
 
 All the processes and phenomena of nature 
 aro intended to illustrate and enforce spiritual 
 things. Henco tho B:' Le is full of references to 
 londonces anil anal en tho 
 
 kingdoms of nature and grace. The extraordi- 
 nary provision made for the Sabbatic year 
 would inculcate lessons of f.iith, obedience, 
 reverence, love. In tho fulness of time the 
 great Teaoher by His inimitable parables threw 
 a flood of light upon similitudes between the 
 outer and inner courts of divine revelation. To 
 devoutlv study and practice these lessons will 
 ensure exquisite pleasure and eternal profit. 
 — F. IV. B. 
 
 V. -Theme: LESSONS Of raa JoBB i 
 
 I. Its pb i 11 ak i i \:i u B. 
 
 1. It -uus a great hen to all sorrowing 
 ones. 
 
 (1.) Every captive was liberated. 
 
 (2.) Tho exiled wanderer returuod. 
 
 (o.) The oppressed debtor was released 
 from his debts. 
 
 (4.) Tho unfortunate poor were restored to 
 their ancestral heritage. 
 
CHAP. XXV. 9—25.] 
 
 THE BOOK OF LEVITICUS. 
 
 307 
 
 (5.) Families that had been separated were 
 now re-uniteii. 
 
 (6.) Every estate reverted to the families 
 to whom they were originally allotted in the 
 conquest ot Canaan. 
 
 2. All this was intimately connected with 
 the day of Atonement. It was on the day 
 of atonement, every year, that the trumpet 
 was sounded in every corner of the land, re- 
 minding the people of the year of Jubilee 
 (v. 9). 
 
 3. // was to be a year of perfect freedom from 
 toil (Vr. 11, 12). 
 
 4. Every business transaction had reference 
 to the year of jubilee (v. 16). Prices were 
 regulated by its nearness or distance. 
 
 II. Its typical meaning. 
 
 1. It had special reference to the millennia! 
 .s,lory 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. 
 
 2. // is a beautiful and correct type of heaven. 
 (1.) Where every believer will enter upon 
 
 hi* inheritance, and enter into his rest. 
 
 (2.) Where all exile, captivity, separation, 
 poverty and oppression will for ever cease, 
 and Cod will wipe away all tears from our 
 eyes. 
 
 III. Its PBA< i tC VL I B8SORS. 
 
 1. That which the Jubilee year restores, 
 and tho rest and joy and plenty it brings, 
 
 •usness of God. 
 
 (1). The sorrow, poverty, oppression, exile, 
 etc., which occurred between two Jubilee 
 years show the workings of human selfishness 
 and sin- 
 
 (•_'). That which the Jubilee restores shows 
 the workings of divine grace. 
 
 2. The unspeakable blessedness of the.world's 
 Jubilee in the millennial period (Isa. xxv, 
 6-12; xxxiii. 23-24; xxxv. 1-10; lv. 13; 
 Rom. xi. 25; viii. 18-22.). 
 
 3. 'J he moie glorious and more enduring 
 bliss of heaven (Rev. xxi. 1-27: xxii. 1-15). 
 
 — D. C. Hughes. 
 
 Vv. !>, 10, 1L — Theme: The jubilee a 
 i \ i-i OB mi; QOSPBL. 
 I. Its primary purpose. 
 
 1. // was hind and benevolent: showing 
 that, by remedying the evils the Israelites 
 entailed on themselves, God took an interest 
 in their welfare. 
 
 2. It was wise and politic. A people thus 
 regulated would be kept distinct as to their 
 various tribes and families, while an affec- 
 tionate and dependant spirit would be pro- 
 moted. 
 
 3. It vra.s good and beneficial. The insolvent 
 debtor delivered, &c. 
 
 H Its typical reference. 
 
 1. The Jubilee of grace. This finds us 
 deeply in arrears to divine justice, and fully 
 remits all our debt. It reverses our state of 
 spiritual bondage, restoring to us tho rights 
 and blessings of freedom. And it invests us 
 
 with a new title to our forfeited inheritance, 
 opening to us the kingdom of heaven (Acts 
 x. 43; Rom. vi. 14; Jno. viii. 36; Ephe. 
 ii. 12). 
 
 2. The Jubilee of glory. 
 
 III. Its joyful commencement. 
 
 This was announced by the sound of trumpets 
 throughout the land on the day of atonement. 
 Our jubilee also, which begins in the great 
 atonement, is now proclaimed among us, and 
 is the joyful season of God's grace, mercy, 
 and salvation. 
 
 " Blessed are the people that know the joy- 
 ful sound " (Psa. lxxxix. 15).— Wm. Sleigh. 
 
 V. 18. Theme: TnE duty of obedience. 
 
 " Wherefore ye shall do My statutes, and 
 keep My judgments, and do them ; and ye 
 shall dwell on the land in safety." 
 
 Man not a machine, but a responsible, free 
 agent ; therefore conditioned on obedience. 
 Herein, seen the dignity of man, the righteous- 
 ness and holiness of God. God had right to 
 command Israel under obligation to obey, 
 for 
 
 I. He WAS THEIR sovereign ruler. Lord, 
 King, Almighty, Absolute, Eternal. 
 
 II. TllEY WEBS UISIJEPENDENTCREATURES. 
 
 They derived all from Him, were defended, 
 delivered, by Him. 
 
 III. THE PATH OF OBEDIENCE WAS SAFE. 
 
 Whatover might befal them when doing tho 
 will of God would bo overruled for their real 
 good. No weapon formed against them could 
 prosper, while they enjoyed the approving 
 smih of tho Lord. 
 
 IV. Till: ONLY CRITERION OK CHARACTER 
 
 is obedience. Faith, love, loyalty, sincerity, 
 consecration, evinced and vindicated by un- 
 questioning, cheerful, self-forgetful, constant 
 obedience. The law of Christ confirms this 
 test, "If ye love me, keep my command- 
 ments.'' Revelation closes with declaration 
 of same truth. " Blessed are they that do 
 His commandments, that they may have right 
 to the tree of fife, and may enter in through 
 tho gates into the city."—/'. IV. B. 
 
 V. 25.— Theme: The kinsman's bights. 
 
 The tale is simple. One of Israel s sons is 
 destitute. His goods, his lands are torn away. 
 Tho creditor domands, the claim is just, all 
 must be yielded. 
 
 But is there some kinsman whose heart 
 feels pity, and whose means abound ? Then 
 he has right to pay the price and buy back 
 the forfeited estate. He may not be denied. 
 Redeeming privilege is his. 
 
 Such is the statute of the Jewish realm. 
 But it shows far more than civil remedy for 
 helpless debt. It is a bright transcript of the 
 work of Christ. 
 
 I. No ONE BUT A KINSMAN COULD REDEEM 
 US. 
 
 The needy ones are offspring of earth ; 
 dust is their origin, tho worm their brother, 
 the clod their home. 
 
 But to redeem requires a kindred birth. 
 
 Yet Jesus is God ; au infinite distauoo di- 
 W 'J 
 
308 
 
 HOMILETIC COMMIT TMIY ON 
 
 [CHAP. .\XV. . r ). r i. 
 
 vides Him from men. Ono sits enthroned in 
 highest arlory, the other grovels in earth's 
 lowest mire. Jesns may love, but, as God, 
 He cannot redeem, cannot claim a kinsman'B 
 right. Are then tho destitute beyond re- 
 lief? 
 
 Since the Redeemer must he Man, Jesus con- 
 nects Himself with human ties. A human 
 form is marvellously framed ; and tho virgin 
 mother bears the heavenly child. The God- 
 Alan bocomes a kinsman to redeem. 
 
 IL The kinsman also needs wealth by 
 
 WHICH TO PAY 1I1K PRICE. 
 
 Family ties are not enough. Much is re- 
 quired fur the redemption of souls. But Bia 
 deity imparts sufficiency. The price is bound- 
 less ; the payment far exceeds. " In whom 
 wo havo redemption through His blood, the 
 forgivenoss of sins, according to the riches of 
 His fraee" (Ephes. i. 7). 
 
 Tho sinner, appalled at his debts, ma; ap- 
 proach tho Saviour, and plead His near kin- 
 dred, may tell Him that Ho is ono of our 
 family, and remind Him that Il<> alone has 
 tho redeeming ,.' 1/ and redeemis ; 
 
 Then, being r< leemed, let your Life pro- 
 claim that yon are no moro your own but 
 "bought with a price." Tho kinsman claims 
 your heart, your love, your all. — Dean 
 law. 
 
 V. 55. — Theme: Royal bkbviob. 
 
 r unto me the children of Israel are 
 servants." 
 
 All things serve the T ord, but there arc 
 gradations of service, N m occupies a sphere 
 only second to angels. Israel chosen to co- 
 operate with Jehovah in communicating il 
 will to the world, in winning back a prodigal 
 race to Himself. 
 
 I. Tin: si :. C BOTH, (a) /;. 
 gent, higher than that render) d by inanimate 
 and irrational things. Thoughtful, reason- 
 able, conscientious. (7>) Spontaneous. Tho 
 outcomo of freo and deliberate choice, of 
 preference for Him above all others, (V) 
 Grateful. Romcmboring deliverances vouch- 
 
 i tions bestowed, (d) Li) 
 ic service, nor a course marked 
 ickalidings, shortcomings, 
 or apostacy. He demands fidelity unto death. 
 
 II. Tin: i: WB, (a) His 
 
 tent in noli- 
 (.) promotion to k 
 mission to 
 after. Iu heaven ilis servants shall s 
 S thero will bo in. 
 rapture and ise not beyond tho 
 
 strength, re t "ill, hut in oompli te 
 
 harmony with the renewed and immortal 
 faculties.—/; \V. 13. 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XXV. 
 
 I'.l -. ' ...i.I'.N-CE. 
 
 " Then none was for a party ; 
 Then all were for the b1 
 Then the great man helped the poor. 
 
 Then lands were fairly pen 
 Then I polls were fairly sold; 
 
 The Romans were like br 
 In the brave days of old." 
 
 — Macavlag. 
 
 " Beneficence is a duty. He who tsn- 
 quently practises it, and sees his bonevolmt 
 intentions realise'!, at length comes to lovo 
 him to whom he has done good. When, 
 therefore, it is said, • Thou shalt lovo tin- 
 neighbour as thyself,' it is not moant, Thou 
 shalt love him first and do good in conse 
 of that love, but thou shalt do good to thy 
 neighbour, and this thy beneficence will en- 
 r in thee that love to mankind which is 
 the fullness and consummation of the inclina- 
 tion to do good." — Kant. 
 
 Sabbath. 
 
 Sin keeps no Sabbaths."— 
 Brooks, 
 
 Yes, child of suffering, thou might well bo 
 
 sure. 
 Ho who ordained the Sabbath loves the 
 
 p0( r.' 
 
 — Hulmesy Urania, 
 
 •■ A world without 
 
 a man without a smile, like a Bummer with- 
 • a homestead wit 
 It is the joyous day of tho whole 
 week.' - — 11. \V. Beecher. 
 
 "We never knew a man work seven 
 in a week who did not kill bimsell or kill his 
 mind." — Anon. 
 
 Rest: 
 
 •• No lamkinby its shepherd borne, 
 
 No dove its mate 
 Xo bondman freed, no pilgrim worn 
 
 rati ful shade posse- 
 Xo child clasped to its m I 
 Xo .sick man when his pa 
 
 No warrior home returning : 
 No man can know such perfect rest 
 As that which on. Is our weary quest, 
 
 Our gracious Lore 
 
 Liberty. 
 
 '•A man, till ho be in Christ, is a slave; 
 and tho more free a man thinks himself I 
 and labours I i be, the moro slave b 
 Why? Because the more ho sins the 
 ha is enthralled to sin."' — Hibbes. 
 
CHAP. XXVI.] THE BOOK OF LEVITICUS. 809 
 
 " The end of Christian liberty is, that being Possessions. 
 
 delivered from the hands of our enemies, we u tt„ „, , ,. ... . ., , _ 
 
 might serve the Lord without fear,"-^- ^^e^f^ """* thy SUmm ° nS b6 ' ° 
 
 minster Catechism. To him ^ ig &t e&aQ ^ hig posges8ion8 . 
 
 " He is the freeman, whom the truth makss Who, counting on long years of pleasure 
 
 free, here, 
 
 And all are 6laves besides." Is quite unfurnished for that world to come." 
 
 •—Cowper, —Blair. ' 
 
 CHAPTER XXVI. 
 
 ricHgtorr ns betermwing a datum's $estinir. 
 
 SUGGESTIVE READINGS. 
 
 Vv. 1-13.— If ye walk in My statutes, etc. The Lord engaged to enrich 
 them :is a nation with temporal blessings and religious advantages, if, and so long 
 as, Israel maintained allegiance to God's worship and statutes, His Sabbaths and 
 .sanctuary. He crowns the enumeration of favours relating to this life with higher 
 assurance that He would dwell among them in all the spiritual nearness ensured 
 by His "covenant." Our fidelity to God is the measure of our prosperity and 
 happiness. They who fear the Lord shall not lack any good thing. Human life 
 is so dependant, in nothing sufficient of itself, either to provide the necessities of 
 physical being, or to ensure for the soul fitness for Diviue acceptance and favour; 
 that we may well prize the "exceeding great and precious promises," which are 
 all ours in Christ, if we but maintain a true relationship with Him by obedience 
 and faith. God does not ask a hard thing in what He requires : how gratefully 
 we should yield Him our utmost in return for the riches of His grace ! 
 
 Vv. 14-39.— But if ye will not hearken unto Me. A happy people, honoured 
 and privileged so long as they were religious, could sink to lowest degradation 
 and misery by revolt against the Lord their God. The picture of Israel's pitiable 
 desolation and anguish delineates the awful spoliation which now sin inflicts ou 
 transgressors, and the dark terrors which will follow in the world beyond. These 
 terrible denunciations show how aggrieved God is with human wrong doing, h >w 
 He regards with abhorrence man's impious rebellion against His goodness and 
 grace, and how heavily He will avenge it. Let sinners "fear before Him," and 
 " kiss the Son, lest He be angry." A brilliant light casts the blackest shadows, 
 God's great grace for unworthy men throws on those who maltreat it the darkest 
 gloom of His indignation and wrath (Mom. ii. 8-0.) 
 
 Vv. 40-46. — If they shall confess their iniquity. Though having deeply sinned, 
 yet, if by their miseries they return in contrition, infinite mercy would receive 
 them again. Wondrous pity: grace abounding! "Who is a God like unto 
 thee, that pardoneth iniquity?" It is the glory of the gospel to proclaim sal- 
 vation "even unto the uttermost," and our comfort to know that " if we confess 
 our sins, God is faithful and just to forgive us our sins, and to cleanse us from all 
 msness" (1 Jno. i. 9.) 
 
 PECULIARITIES OF CHAPTER XXVI. 
 
 1. Ceremonial institutions, social regulations, and moral injunctions, have 
 hitherto constituted the substance of the book of Leviticus. Now they yielu 
 place to rnoPHKTic promises and warnings concerning the nation (which extcn i 
 over all after ages of Israel's career, sketchiug the national apostacy and over- 
 
310 I10MILET1C COMMENTARY ON [chap. xxvi. 1—12 
 
 throw, its disappearance through long centuries, and its ultimate repentance and 
 restoration. 
 
 ii. The camp of Israel has hitherto been regarded as a sacred community sur- 
 rounding the Shekinah within the Holy of Holies, with whom Jehovah was main- 
 taining gracious relationship and hallowed fellowship, through priests and 
 sacrifices. Now Israel is viewed as a nation to be ruled by Divine 
 government, with material rewards and secular blessings, affixed to loyal 
 obedience to Jehovah's laws, and likewise secular punishment threatened in the 
 event of revolt from the Divine sway. 
 
 iii. Although the aspect of Israel as a sacred community passes into that of a 
 nation under Divine government, yet the bond ok special and spiritual 
 union between Jehovah and Israel is forcefully emphasized, and Israel's 
 national security and prosperity are bound up with the maintenance of the 
 Theocracy: Religion being the secret of her life and continuance. 
 
 iv. The predictions of this chapter form THE basis of all after prophecies 
 concerning the future of Israel, the very phraseology of these promises and 
 threatenings reappearing almost literally in the messages of God's prophets in 
 successive ages — £.;/., 
 
 V. 4. — " Then will I give you rai ason, and the land shall yield her 
 
 increase, and thetreesof the field shall yield their fruit ;" v. 5. — And your (hresh- 
 iii'/ shall reach unto the vintage, and t he vintage shall reach unto the sowing time ; 
 and ye shall eat your bread to the full, ami dweU in four land safely ;" v. 6. — 
 "And I will give peace in the Innd. and ye shall lie down, and none shall make 
 you afraid; and I will rid evil beasts out of the land, neither shall the sword go 
 through your land." 
 
 Compare Ezekiel xxxiw, v. 26, " I will cause the slmver to :,i hit 
 
 season, there shall be showers of blearing; " v. 27. — "And the tree of the field 
 
 shall yield her fruit, and the earth shall yit Id '< Mid they shall i 
 
 in their land ; n v. 25.— "I will make with them a eonvenant of peace, and will 
 cause the evil beasts (<> ceo* out oj U V 
 
 Compare with v. 5, Amos ix 13, " Behold the daj I i i. that 
 
 tlm ploughman shall ova ■ and the treader ol grapes him thai soweth 
 
 seed." 
 
 Notably, let Joel ii. 19-27, be read with these verses under view. Thus v. 23, 
 " He will cause to come down for yon the rain, the formi t ram. and the latter 
 rain in thfl first month ;'' and v. 24. — "And the floors shall be fidl of wheat, and 
 the vats shall overflow with wim and oil." 
 
 v. The providential swap of Jehovah it claimed as originating, and ordering 
 tdese material favours or distresses, making them consequent upon the 
 religion or irreligion of Israel, although they may be naturally accounted for as 
 results ensuing from certain physical conditions in the land or in the nation's 
 social development. But behind natural incidents lies the supernatural band of 
 God, physical laws have an invisible legislator administering them, and all the 
 occurrences in Israel's career, bright or dark, are traced directly to Jehovah's 
 personal dealings with His people. " If ye walk in my statutes, then / u 
 you rain " (Vv. 3-4). " / will have respect unto you, and make you fruitful, and 
 multiply you, and establish my eonvenant with you " (v. 9), etc. 
 
 SECTIONAL HOMILIES. 
 Topic: The Advantages of religion in a nation's the (Vv. 1-12). 
 
 " We know," says Burke (in his Reflections on the Revolution in France), "and, 
 what is better, we feel inwardly, that religion is the basis of civil society, and the 
 Bource of all good, and of all comfort." 
 
chap. xxvi. 1—12] THE BOOK OF LEVITICUS.' 311 
 
 To this may be added the famous testimony of Josiah Quincy (Boston, 1830) : 
 " Human happiness has no perfect security but freedom; freedom none but 
 virtue ; virtue none but knowledge ; and neither freedom, nor virtue, nor know- 
 ledge has any vigour, or immortal hope, except in the principles of the Christian 
 faith, and in the sanctities of the Christian religion " (see Addenda to chapter, 
 National Irreligion). 
 
 I. Wherein a nation's religious life consists. 
 
 The recognised presence of God in the midst of the people (Vv. 11, 12) : " I will set 
 my tabernacle among you ; and I will walk among you, and will be your God, 
 and ye shall be my people." This may be realized — 
 
 1. In sanctuaries consecrated to Divine worship throughout the land, and in 
 assembled congregation* gathering to adore Him (v. 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 reli- 
 gious truth. 
 
 5. In homes and family life sweetened by the influence of piety. 
 
 G. 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. 
 
 . In the happy relationship of all social classes, based upon goodwill and respect. 
 
 0. In the stores of harvest and gains of commerce being acknowledged as God's 
 providential gifts and generous benefactions (Vv. 4, o). All such public recogni- 
 tions of the authority and the claims of religion, emphasize 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 (Vv. 4, 5). 
 
 2. Religion leads to avoidance of agitation and conjlict, checks greed, ambition, 
 and vainglory, and thus promotes a ivise content among the people, and peaceful 
 relationships with surrounding nations (v. 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 (v. 8). 
 
 4. Religion nurtures the tvise 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 (v. 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 iu the enjoyment of plenty (v. 10). 
 
 6. Religion enjoins Sabbath observance and sanctuary services (v. 2) which 
 nourish holiness in thought and life, sweeten character, purify the springs of 
 action, incite to righteous and noble deeds, to social good will, 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 (Vv. 11, 12). 
 
 How can religion fail to convey benefits of every valuable order to society and 
 the whole nation when it makes the individual a nobler, kinder, purer, Godlinr 
 man ? That land is epriched in which dwells a people whose individual character 
 may bo sketched thus : 
 
 I venerato a man whose heart is warm, 
 
 Whose hands are pure, whose doctrines and whose lifo 
 
 Coincident, exhibit lucid proof 
 
 That he is honest in the Sacred Cause.— Cowper. 
 
312 HOMII.ETIC COMMENTARY ON [en w. xxvi. 8—14. 
 
 III. Witiiin a religious nation god pledges simsblf to dwell. 
 And where He makes His tabernacle (v. 11) there — 
 
 1. Happiness will be realised, the joy of the Lord will be known, " His loving 
 kindness, which is more than life," will be enjoyed. 
 
 2. Security will be assured. " None make you afraid " (v. 6), for He will 
 be as a " defence to His people." 
 
 3. Sanctity will flourish. Intercourse with God (v. 12) will elevate, refine, 
 and grace a people's character and life. " Happy the people in such a case, yea, 
 happy the people whose God is the Lord." 
 
 Topic: The Blessing and the Curse (Vv. 3-14). 
 
 Throughout Leviticus the voice of mercy sounds ; for what is mercy but a 
 remedy for woe 1 At Sinai's base graoe sweetly smiles j for what is grace but 
 safety for the lost 1 ? These final words from God have an awakening import. 
 There is a seriousness in parting words. Last admonitions usually sink d< p. 
 
 Ere the tribes advance to Canaan, Qod seeks to admonish and impress Truly 
 when sinners rush to ruin ih y ttrun against a wamir / God, the) Btop their ears, 
 they set their laces like flint, they harden their necks. Here Qod 
 paternal counsels to a Sovereign's command. Be Bhowa what blessings crown 
 obedient paths, what miseries beset the rebel-way. 
 
 I. AliLUBING PBOMI81 i. 
 
 Unfold the roll (vv. 3-13). It is a picture in which plenteousncss abounds : — 
 
 The earth in season yields luxuriant stores. Peace waves her gentle sceptre. 
 No invading hosts Boare the quiet vales. No ravening beasts watch for prey, 
 tiling armies .hire make attack, they advance to enure defeat A little 
 band puts multitudes to flight* A happy progeny rejoices L&eaoh ho . I 
 ternal Liit'ts. 
 
 Spiritual delights are scattered with copious hand. mred. 
 
 His near abode is among His people. He claims them as His own (v. 12). lb 
 gives Himself to them. 
 
 Such are the ble ttiogs pledged if His statutes are observed. Could any hear, 
 yet choose the rebel path i 
 
 II. Tremendous mireats. 
 
 'The scene now change-. Pet I follows peal of terrifying awe (vv. 14 — 39). 
 The disobedient must prepare for appalling miseries: — 
 
 Health shall wither : pining malady, sore disease, and racking pain shall prey 
 upon the tortured frame. 
 
 Famine shall raise its ghastly form : penury shall sit at ever] hearth. 
 
 Nature shall not yield increase: no crops shall spring from sown seed, the 
 ball mock with fruitless boughs. 
 
 Savag !if> shall ravage : children and cattle shall be mangled in the roads, 
 and the bona steads become solitary. 
 
 War shall rage: the hostile banner deride the fallen city. 
 
 The holy sanctuary should be no refuge : its offerings God would refuse. 
 
 Such ; 4 the heritage if God's covenant be not kept; 
 
 III. FoUESUADOWED DOOM IlEALISED. 
 
 God's word is sure. Performance follows. 
 
 1. Israel madly scorned His sway. They rashly followed their own hearts 
 
 2. Threatened vengeance fell. Witness the desolation of their bounteous 
 land and the tribes scattered through the v. i Ith. The steiile plains 
 at home, the outcast wanderers abroad, bear witness tnat the doom predicted 
 
 co me 3. 
 
chap. ZXVI. 14—19.] THE BOOK OF LEVITICUS. 818 
 
 IV. A SPIRITUAL ALLEGORY. 
 
 1. A picture is given of the fair land of grace. The obedience of faith wins 
 the full possession of that beauteous inheritance which Christ purchased for His 
 redeemed. And faith finds abundance in the land of grace. Surely that life is 
 blessed which gains all-sufficiency in Christ's perfect righteousness, renewing 
 power, plenteous redemption, unspeakable peace. " All things are yours, for ye 
 are Christ's." Supplies of grace are lavishly given; the heavens come down in 
 showers of goodness 
 
 2. But a fearful contrast appears. Crowds upon crowds refuse to obey; slight 
 the Saviour's charms. Therefore sins remain. The world enslaves. Troubles 
 abound. Misery steeps your life. If you look upward the heavens are barred ; 
 God frowns; each attribute condemns. Friends bring no peace; foes wound, 
 and no balm heals. Life is a misery, death plunges into deeper woe, eternity is 
 hell. 
 
 When God's grace is scorned, when His precious Son is crucified afresh, Mercy 
 cau show no mercy, pardon cannot release. The heritage of unbelief is one 
 unmitigated curse. 
 
 The blessing and the curse are set side by side. So sweetly point the blessing 
 that eager souls will grasp it. So awfully pronounce the curse that alarmed 
 sinners may dread it. Happy souls are they, who, yielding obedience to the 
 persuasions of Almighty goodness, inherit the blessing. 
 
 Partly evolved from Dean Law's " Christ is All." 
 
 Topic: National transgression and disaster (Vv. 14-19). 
 
 For 770 years before they were literally fulfilled in their bitter experience, 
 these appalling warnings, graphic and minute in their details, were in the 
 hands of the Hebrew nation, were continuously read in their hearing as a voice 
 of entreaty that they would cleave to the Lord their God. But '• because 
 sentence is not executed speedily, therefore the heart of the sons of men is fully 
 set in them to do evil " (Eocles. viii. 12). 
 
 Yet deferred sentence, both 
 
 1. Manifests the hi vim patience and His unwillingness to smite ; and 
 
 2. Prolongs man's oppor unity to forsake evil and find mercy. 
 Nevertheless: "The Lord is not slack concerning His promise"; He does 
 
 not relax because He delays. The storm only gathers greater violence when 
 long pent up. Here is vividly delineated 
 I. A nation's progress iv i: ipostasy. 
 
 1. Passive indifference to divine teachings and appeals (v. 14). Mental 
 obliquity or wilful inattention to the known will of God. This mere listlessuess 
 is commonly the first downward step : "Ye will not hearken unto Me." To this 
 non- attention next succeeds, 
 
 2. Non-compliance with divine calls and claims (v. 14). " Will not do all these 
 commandments." Practical resistance of God's authority : " We will not have 
 this man to reign over us." Not as yet profane rebellion, but settled unconcern 
 and neglect. This leads forward to, 
 
 3. Contemptuous rejection of God's statutes. "Ye shall despise My statutes " 
 (v. 15). Pride lifts the heart into dislike and derision of sacred regulations and 
 requirements. " Who is the Lord that I should serve Him?" " It is vain to 
 serve God," etc. (Malachi iii. 14, 15). 
 
 4. Spiritual revolt from all sacred demands. " Your soxd abhor ray judg- 
 ments " (v. 15). "For every one that doeth evil hateth the light," etc. (Jno. 
 iii. 20). "These are they that rebel against the light " (Job xxiv. 13). It is 
 the soul's loathing of all holy rule and heavenly allurement. It argues a fearful 
 
 I are from God. How great a fall was that ! 
 
314 H0M1LETIC COMMENTARY ON [chap. xxvi. 14—19 
 
 5. Violation of all covenant relationship. "Ye break my covenant " (v. 15). 
 It severs all bonds between the soul and God ; denies His right to command ; 
 rejects Him utterly— in atheistic scorn, in wilful rebellion. The " thing made " 
 disowns Him who made it. 
 
 Notes : (a) Such decline from God, whether by communities or individuals, 
 only occurs by progressive stages. The wreck is not instantaneous. The castle 
 falls not a ruin by one stroke ; it wastes by the process of dilapidation — stone 
 from stone ; crumbles to decay. 
 
 (b) This decline from God is not allowed to proceed without gracious efforts 
 made to arrest its course. God sent His prophets to plead and warn, His 
 judgments to awaken, His providential mercies to win, His sanctuary privileges 
 to allure. A sinner goes from God amid pathetic pleadings and arresting 
 importunities : " Turn ye, turn ye from your evil ways ; for why will ye die T 
 
 II. An apostate nation's cai.amitii ss. 
 
 1. Sin brings </iscase said physical suffering in its train (v. 1G) : "Terror, con- 
 sumption, and the burning ague, that shall consume the eyes and cause sorrow 
 of heart." Impiety inevitably drifts Into impurity. When God is rejected, the 
 " lusts of the flesh and the eyes and the mind " dominate. And in physical de- 
 gradation, defilement, and decay the fruits of sin are reaped. " Destruction and 
 misery are in their way." These are the natural confluences of sin ; but God 
 smote Israel with supernatural afflictions. 
 
 •J. Failun and penury follow quiokly upon habits of indulgence and impurity. 
 "Sow your seed in vain, for your enemies shall eat it " (v. 10). Nothio 
 ceeds in the hands of a dissipated and din ilnte man ; and he beoomes a ; 
 bis hated soorners and rivals. There was a peculiar fulfilment to [srael of this 
 threat ; for God laid their land open to the incursions of predatory trihes and 
 despotic spoilers, by which the people were continually wasted. 
 
 3. A godless life invites the ravages of the enemy (v. 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 u slays" ita victims; slaughters their virtue, 
 peace, happiness, hopes : detroys precious souls. 
 
 4. Sin also fills the life of wrong-doers with terrors : they " flee when none pur- 
 sueth." Even in ?iations there is " strong confidence " and " a sound mind " only 
 when conscious of rectitude and the enjoyment of God's approval. It par 
 
 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 jled ivith 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, aud I will make your heaven as iron, and 
 your earth as brass "(v. 19) — a picture of prostration and helplessness which fiuds 
 verification in 
 
 (./) Baby Ions fall : now lying buried amid bleaching sands, emblem of rebuked 
 pride. 
 
 (b) The desolation of Jerusalem: now a waste scene, and her children the 
 "tribes of the wandering foot and weary breast." 
 
 (r) The buried cities of Pompeii and Herculaneum: interred beneath volcanic 
 ashes, a monumeut of sudden wrath on a voluptuous people. 
 
 Such historic admonitions — Warn against National Impiety, and Call manlind 
 to seriousness and prayer. For even in the Bolemn threatenings of God, there 
 li. a an overt assurance of mercy, that " if a nation or individual will cease 
 from apostacy and sin and hearken unto Him" (v. 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. 
 (See Addenda to chapter, National Irretigion), 
 
chap. xxvi. 29-39.] THE BOOK OF LEVITICUS. 315 
 
 Topic; Desolation upon Israel (Vv. 29 39). 
 
 Though chosen in grace, and pledged in covenant, as God's people ; though 
 being led miraculously to Canaan, to be settled in the goodly land ; yet an alarm- 
 ing picture of woe and ruin is outspread whose realisation seemed incredible. 
 
 I. HOW HORRIFYING THE MISERIES WHICH MAY BEFALL A PRIVILEGED PEOPLE. 
 
 The miseries of penury and siege (v. 29) ; of captivity and slaughter (v. 33) ; of 
 anguish and derision (v. 36) ; of pitiless misery and disaster (v. 39). 
 
 1. None are so secure in grace and privilege that they can disregard the possi- 
 bility 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 alieuation and desolation. 
 
 II. HOW AMAZING THE DISASTERS WHICn MAY DEVASTATE A BEAUTIFUL COUNTRY. 
 
 Canaan was a wealthy laud, a scene of loveliness, abundance and delight. Yet 
 on it came the disasters of depopulation (v. 31): sterility (v. 32) ; desertion (v 
 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 WHICn MAY DESPOIL A NATION'S SANCTITIES ! 
 
 Canaan was the scene of Jehovah's sanctuary : the Temple rose on Ziou ; and 
 the land sent up her tiibes to the celebration of sacred feasts and to the holy 
 worship of God. Yet all her u sanctuaries " were brought " unto desolation " (v. 31), 
 all the fragrance of her sacrifices became loathsome to Jehovah (v. 31), and her 
 desecrated Sabbaths were avenged in the bleak silence and loneliness which fell on 
 hallowed scenes (v. 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 !" 
 
 Topic: The Lost Tribes of Israel (Vv. 38-39). 
 
 " Ye shall perish among the heathen, and the land of your enemies shall eat 
 you up. And they that are left of you shall pine away in their iniquity in your 
 enemies' land : and also in the iniquities of their fathers shall they pine away 
 with them." 
 
 Does this threat Import the complete extermination of the outcast Israel ? Are 
 the exiles from Palestine literally " eaten up " in the land of their enemies ? What 
 are the rival theories ? 
 
 L That the outcast tribes of Israel absolutely perished in the lands of 
 their captivity : that they have ceased to be a distinct people ; that they or 
 their descendants are not to be discovered in any portion of the globe ; and that, 
 therefore, there is no possibility or hope of their recovery. 
 
 Against this theory it is to be urged that, 
 
 1. This threat applies equally to Judah and Israel ; and that as certainly Juddh 
 is not exterminated, so equally it is probable that Israel, though not discovered, 
 is still existing. 
 
H0M1LET1C COMMENTARY ON [ctiap. xxvi. 1, 'J 
 
 2. That as nineteen centuries have not sufficed to extinguish the Jewish part of 
 the original Hebrew nation, so neither can it be thought that the preceding eight 
 centuries, from the Assyrian captivity till the Christian age, wuuld effect the 
 obliteration of the Israelitish tribes. 
 
 3. That as it was predicted of the Israelitish tribes that they should be " lost " 
 from sight (2 Kings xviii. 18), whereas the Jewish tribes were to be preserved as 
 a visible ivitness among the nations, the nan-* the lost ten tribes is as 
 literal a part of God's plan as the distinctive preservation of the Jew. 
 
 4. That there are promises of God which affirm Israel's ultimate 
 discovery and restoration equally with Judah's. 
 
 Therefore this threat must be equally applied to all the twelve tribes, and cau 
 only mean their destruction as a distinct nation. 
 
 ii. Tlfit (he LONG AND MOURNFUL OBLITERATION OF THE HEBREW NATION', AS A 
 rUUGMENT, Will. [88UE IN ITS l'l\ \I MIRACULOUS RE-GATI1ETUNG. For, 
 
 1. The covenant of God withtlu wl ensures their imperishableness. 
 
 2. The threat of obliteration is qualified by the/-/ stora- 
 tion, if they should repent (Yv. II, 12). [Compare Dent. iv. 27, 31]. 
 
 3. It is pledged hen a that, though driven away in exile, God would 
 not Eimself " oasl them away," " them" {v. . se His 
 
 mt " with them must atand | B 
 
 Toj>ie : Fundamentals i: trot Rhjgion (Vv. 1,2). 
 
 Tsrnel was ever prone t<> depart from the living God, to forget His command- 
 ments. Hence the need of frequent n : the divine precepts. The 
 
 inculcation of statutes respecting fundamentals in litably 
 
 here, enforoing Jehovah's claim to sole and supreme worship. The 
 
 ■1 — 
 
 I. <>i Till 1 
 
 Tin' light "i" nature and OUT inn- . : ' that the author of all 
 
 things, our Creator and King, ought to I but they do 
 
 nol teach us whether or not He will accept our worship, nor what kind of worship 
 He requires. In Levitieal ritual the needed information was given, not only as 
 to what He would accept, but what He righteously den. idol oi any 
 
 kind was to be set up in Canaan. No material object could fairly represent the 
 invisible and eternal Lord. Idol;' sand brutalisee men; men never 
 
 rise above their ideals. Idolatry is an insult to the only true and livin. 
 The only image of the invisible God ever presented t-- the world was th< 
 Christ Jesus. "Great is the mystery of godliness ; God was manifest in tho 
 ilesh," etc. Nothing short of the living God can satisfy the longing of the human 
 heart. All his needs are fully met in the person and work of Christ. 
 
 II. Of the Tims for ! ip. 
 Worship is the d i. of man at all times. His 
 
 work should be done iu such a fervent and devout spirit that it may be worship, 
 and all worldly service so performed that it may partake of the character of 
 sacrament. Hut there are times when worship may be more full and devout : 
 such are the divinely-appointed and weekly-occurring Sabbaths. They arrest the 
 rush and roar of secular life. The hallo". I associations of the day, the oppor- 
 tunity for public communion and fellows!, p suggest and foster reverence. The 
 Sabbath reminds man that he has a soul to care for; and divine life in the 
 individual and nation is generally concurrent with the extent to which the day 
 of holy convocation is observed. Let the Sabbath be neglected and desecrated 
 and at once the way is open lor all kinds of irreligiou and iniquity. The people 
 «ere aiso reuiiuded, 
 
CJiAi-. xxvi. 3, 12.] THE BOOK OF LEVITICUS. 317 
 
 III. Of thb Poace ivliere religious worship is the most acceptable to the Lord. 
 
 Under the old dispensation God appointed certain spots and localities, where 
 He would meet His people, and consecrated certain buildings as His audience 
 chambers ; among such places were the Tabernacle and Temple. " He loved the 
 gates of Zion more than all the dwellings of Jacob," and spake glorious things 
 of his own favourite city. The devout heart, nevertheless, could find any place 
 a "house of God" and "gate of heaven" when God saw fit to make Himself 
 known, as he did to the Patriarchs, especially to Jacob at Bethel. It aided men 
 in worship, and gave them courage and confidence in seeking the Lord to know 
 that He was to be found " always at home" as it were, in some places, and ready 
 to manifest Himself, as He did, not to the world or out in the world. Reverence for 
 special sacred places among the Jews was not superstition ; Christ paid respect to 
 the Temple, and twice showed His indignation at its profanation by expelling tho 
 unholy traders. Though under the new dispensation we have no Tabernacle or 
 Temple, as of old, yet our meeting-places for prayer and praise are sanctuaries 
 of the Lord, for He has promised to meet with those who gather together in His 
 name, even though there be but two or three. The Divine presence consecrates 
 the house where believers meet, and earthly worship may become preparatory to 
 the worship of heaven, where " the Lord God Almighty and the Lamb are the 
 Temple of it."— F. W. B. 
 
 Topic: Incentives to Tbuh Religion (Vv. 3, 42). 
 
 The injunctions of this chapter are contemporaneous with, and confirmatory of, 
 the laws contained in the Book of Exodus, especially of the Ten Commandments 
 given on the tables of stone. The people were evidently not elected to uncon- 
 ditional favours and salvation; they are addressed as free and accountable agents, 
 in a state of trial, and pr.s-ing through a period of probation. It was merciful 
 and just to acquaint Israel of the conditions of Bervice and stewardship, to warn 
 them from evil doing, to excite them to holy living. Notice, 
 
 I. The ble*si:m;s promised to obedience. 
 
 To those who would walk in the statutes of the Lord and keep His command- 
 ments, there would be vouchsafed, 
 
 1. Temporal blessings, (a) Seasons of plenty; (b) Times of tranquility; (c) 
 Joys of society. Thus their physical and social wants would be met, their minds 
 kept in peace, their hearts and homes filled with joy. 
 
 2. Spiritual blessings- (a) The Lord would own them ; be their Friend and Kins; ; 
 (b) The Lord would dwell among them. These were blessings and honours enjoyed 
 by no other nations, and which laid upon Israel commensurate responsibility. 
 The Lord would be with them, and bless them abundantly, if only they would 
 walk in His statutes. The Gospel does not destroy the moral teaching of the 
 law ; Antinomianism is not taught in the New Testament. Christ comes to and 
 blesses those who love His commandments and do them, and will pronounce His 
 final approval upon tho^e who have in this life, not simply believed, but " well 
 done: 1 
 
 II. The punishment threatened to disobedience. 
 
 Here we have held out the red danger-light, the warning beacon, that the 
 people might be deterred from breaking the divine laws. When the Lord entered 
 into judgment with His people, they could plead no excuse, they had His mind 
 and will made known repeatedly. In this chapter to the disobedient are 
 threatened — (a) Physical and mental sufferings ; (b) Useless labour ; (c) Igno- 
 minious defeat; (d) Aggravated sorroivs; (e) Degradation; (f) Desolation; (g) 
 Destruction. Thus they would be chastised, and almost exterminated, if thev 
 turned from God and gave themselves up to iniquity. 
 
318 IIOMILEIIC COMMENTARY ON [chap. xxvi. 42— 45. 
 
 We are here taught the doctrine of a righteous retributive Providence. The 
 world is under, not only the natural, but the moral government of God. In this 
 world God visits the sins of nations, and sometimes the sins of individuals — 
 this is a place, though it is not the place of punishment. The covenants of the 
 Lord with men have always been conditional ; to obey has been to live ; to disobey 
 has been to die. While Israel obeyed, as in the days of Solomon, the blessing 
 of this chapter came upon them ; but when they forsook the Lord and gave 
 themselves up to every kind of iniquity, the judgments denounced here were 
 literally fulfilled. To-day the land of Canaan lies waste ; and the Jews arc- 
 scattered to the four winds of heaven. Blessing and curse are set before us in 
 the poapel. Life or death depend on our choice. "The wages of sin is death, 
 but the gift," etc— F. W. B. 
 
 Topics The Bow in the Cloud (Vv. 12-15). 
 
 In the hope held out to the rebellious, aud the mercy promised to the penitent 
 at the end of this chapter, we see how the Lord delighteth in mercy, how alow 
 lie is to anger, and plenteous in goodness and truth. For though the people 
 should rebel and bring upon themselves all the threatened punishments ; yet if 
 they would repent and confess humbly their sins, the blessings promised to 
 obedience should come upon them to replac i the punishments, as they again took 
 delight in the commandments of the Lord. Un the black cloud that hung 
 threateningly over the land, there fell rays of hope, a bow of promise arohed 
 the darkest sky. " The Lord was not willing that any should perish, but that 
 all should come to repentance." These verses show, 
 
 I. That the way was i.irr OPEN POB Tin: BBBHJJOU8 to rbtuRH. 
 
 1. It was the way of reflection. They were to look back upon the wrong doing 
 of their lives, and see how far they had detlected from the good old way, how 
 they had been guilty of dereliction of duty. 
 
 2. It was the way of confession. They were to feel sorry for their sins, and 
 confess and acknowledge their iniquity. 
 
 3. It was (he way of humiliation. They were not to return proudly, feeling 
 they had not been rewarded according to their iniquities. The way is still open 
 lor the vilest to return ; for, the New Testament teaches that these are the 
 
 in the ladder of life, out of siu to holiness, from earth to heaven, from self to 
 God, viz. : Rept nta ftion. 
 
 II. TnAT IF Tin: BBBELLIOUa i;i lTKNhOTO Till LOHD IN HIS OWN ArPolNlii' 
 WAY, Hi: wot I I) QRA01OU8LT RBOEIVJ THEM. 
 
 1. He would do so for the sale of their fathers. He would remember His 
 covenant with Abraham, Isaac, and Jacob. 
 
 2. lie 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 (he take 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. 
 
 1. //, would do it for (he take of JJis covenant. "I will remember my cove- 
 nant." The Lord does not make a covenant aud then tear it rashly to pieces ; 
 if broken by man He will speedily renew, nor allow the irregularities and irre- 
 ligion of meu 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 tho Law are words of entreaty aud promise. 
 
CHAP. XXVI. 1— M.J 
 
 THE BOOK OF LEVITICUS. 
 
 319 
 
 Glad tidings reached the ears of Israel in the desert. The object of the Law was 
 to restrain from sin and restore from its practice and power. Design of Law 
 and Gospel identical ; the tree of life has its roots deep down in the soil of the 
 old economy. God's written word is natural religion vocalised, and Christianity 
 is Judaism fulfilled, in the final declaration of how sins may be forgiven. This 
 truth could not be learned from Nature, and was only symbolically and typically 
 taught by Moses. Whosoever will, may come now and take of the water of life 
 freely.—^. W. B. 
 
 OUTLINES ON VERSES OF CHAPTER XXVI. 
 
 V. 1. — Theme: Idolatry interdicted. 
 
 The I ii ' ites, n.tving been surrounded by 
 idolators during their sojourn in Egypt, would 
 be in danger of yielding to the influence such 
 surroundings would exert upon them, oven 
 when in the prescnco of circumstances calcu- 
 lated to keep alivo constant recognition of 
 tho only true and living God. Hence the re- 
 petition needed of injunctions against all idol 
 worship ; indeed, the whole system of Judaism 
 rests upon the sublime truth, there is but one 
 God. Let us inquire — 
 
 I. WlIAT THE PBONBXE89 UF HUMAN NATURE 
 1 01 ATRY SUGGESTS. 
 
 It shows both the dignity and depravity of 
 man; that — 
 
 ( a) He is endowed with religious instincts. 
 Capable of worship, of exercising faith, hope, 
 love, reverence, fear, etc. 
 
 ( b ) He is conscious of amenability to some 
 suN cine power. Seeks to propitiate, socuro 
 favour, and aid. 
 
 (e) He is apprehensive of a future slate of 
 existence. Ideas rague, uuletinito, absurd, 
 yet the outcomo of inward presentiment, etc. 
 
 (d) He is unable by light of nature to dis- 
 cover God. His knowledge is so failed, 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 voico that has spoken from 
 heaven, and has been recorded by holy men 
 moved by the Holy Ghost. 
 
 II. What indulgence in idolatry en- 
 tails. 
 
 (a) Degradation. Worship of heathen 
 deities demoralising. In their temples, at 
 their services, tho rites observed are grovol- 
 ling, and, in some instances, demoniacal. 
 
 (b) Superstition. Devotees arc duped by 
 priests, enslaved by torturing ritualism, sub- 
 ject and victims of absurd delusions. 
 
 (c)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 bo 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. Israel, 
 by its worship of Jehovah, was a living pro- 
 test against all idolatry ; and the Christian 
 Church is commissioned to proclaim tho 
 gospel among all nations, that tho kingdoms 
 of this world may become the kingdoms of 
 our God and of His Christ. No person, place, 
 or thing must come between our souls and 
 God, or have tho faith, hope, love, trust 
 that are due only to Him. Wo are guilty of 
 idolatry if we regard anythincjasa represents 
 tire of, or substitute for Him. What we 
 supremely love and live for is our God. 
 Christ is God, we ought, therefore, to live to 
 Him.—/". \V. B. 
 
 Vv. 3, 14. — Theme: The equity op god's 
 
 ways. " jf ye walk in my statues 
 
 then" etc. (v. :>)• " But if ye will not 
 
 I willi' etc. Cv. 14). 
 
 Natural religion teaches us that the govern- 
 ment of the author of nature is rotributivo. 
 Revealed religion teaches analogous truth in 
 other realms of tho divine procedure. Penal 
 consequences of wrong-doing act as warnings 
 against sin, and awaken regret for transgres- 
 sion. Retribution is — 
 
 I. Universal. Everywhere, and in all 
 time, the transgression of God's laws entails, 
 in somo way, penalty. 
 
 H. Rfmedial. 
 
 Intended to prevent defiance of heaven, 
 usurpation of divine sovereignty. Pain has a 
 merciful ministry. The peace and satisfac- 
 tion virtue and obedience bring are a proof 
 that God is holy and on tho side of goodness. 
 Israel was shown not only that God demanded 
 worship and loyalty on account of what He is 
 in Himself, but because of what they would 
 secure for all who lived in harmony with His 
 revealed will. Hence the positive commands 
 in connection with the Levitical ritual were 
 supplemented by persuasives to a holy life. 
 Inducements were held out to win obedience, 
 threatenings pronounced to deter from trans- 
 gression. Thus tho people were taught that 
 Jehovah was not arbitrary and despotic, but 
 merciful as well as just, unconditionally ex- 
 cluding none from the blessing of the covenant 
 made to their fathers. 
 
 Not only was the sovereignty of God revealed 
 to Israel, but the prerogative of choice in man, 
 by which hi is distinguished from all inaai- 
 
820 
 
 1IOMILETIC COMMENTARY ON 
 
 ("CHAP. XXVI. Q — 17. 
 
 mate things and irrational creatures. In the 
 go -pel these truths are republished with ad- 
 ditional clearness and power. Christ invites 
 to supreme blessedness; those who remain 
 unUest are those who will not come unto Him 
 that they may have life, who destroy them- 
 selves, reap what they sow. Thus the ways 
 of God are just and right, and will so be ac- 
 knowledged at last before an assembled 
 universe. — F. W. B. 
 
 V. 8. — Theme : Valoch and victor* 
 
 THROUGH QOD 
 
 • ■ Kjvc ol ; • '' an hundred, and 
 
 an bundled of yon shall put ten thousand to 
 . and j onr enemies shall fall before you 
 i word." 
 
 ( *ee addi i da to chapter, Valour]. 
 
 | /,', |DA1 n - ' i:l> >l B 
 
 A fervent enthusiasm 18 which 
 
 Is, foes. 
 
 i'roved by the heroes of faith (Heb, si.); 
 by the sufferings of Hugura ta Puritai 
 Covenanters ; by the reoon 
 
 II. Religion imparts an UtTBXBW i 
 
 1)1 V' I . 
 
 Thoy who have God on their side, 
 armies of horses and chariots fighting with 
 them (-' Kings vi. 17./-. bo aa to realise that 
 "they that be with us are more than they 
 \n.l J< hn Wesley's strong 
 beoomea their motto : " The best of all 
 i is for us." 
 Ill 
 
 LAI l"N. 
 
 may ho many, an 1 life may be ; 
 with i 
 
 the believer, " No is f rm< d 
 
 against thee shall prosper' (Is. Ih 
 
 IV. Felt on ensuri ■ a ■ ■! »rioi - 
 Adversaries, however numerous, aha 
 
 Peace alised, not by complicity 
 
 with the world,noi compromise with eni 
 but by their vanquishment " We are more 
 than conqnerora throngh Him thai 
 
 us :" and even ;:. ■ OUT t D shout 
 
 •'Thanks be onto God w > el« 
 to triumph in Ohrist"; while 
 shall be our record : " They overc mi 
 Lamb." 
 
 V. 10. — Theme : I'.mmami i amid iii^ 
 ri .ill. 
 
 •■ . <ill set wr tat 
 
 I. Av.i!> mi. ratios oh bios rested the 
 
 Mil KID \il. 
 
 •• In Salem is His tabernat 
 dwelling place in Zion" (Psa, Ixxvi 2), 
 
 II. [nOARHATH OH BARTH dwelt the Lord 
 
 '••The Word was made flesh and dwelt 
 og us" (John i 1 ! '■ 
 
 III. I'.nmiui m D IN 1 •''■\ I > HEARTS 
 
 •• He .-hall abide with you for ever" (John 
 s.iv. 17 . 
 
 IV. I,i i i;\ \l IV \Mll- TI1K 01 B : 
 
 manifested the glad presence of God. 
 "1 beard a great voice out of be- 
 
 ing, Behold the tabernacle of God is with 
 men, and Ko will dwell with them, and they 
 shall be His people, and God Himself shall be 
 with ','nem, and be their God" (Rev. xxi. 3). 
 
 V 13. — Thane: Kma\< ii \ i \ i. am. ele- 
 vati ;>. 
 
 •• / have broken the hands of your yoki ■ 
 
 I. \'\v. r.n FROM OLD RH8LAVEMRNT8 : sueh 
 
 :' redeeming gi 
 
 free from sin," '• Christ hath made us 
 free." •• The Lord's free men." 
 
 II. I'l i ivi BAR! l I BR PRRPARATIOH l OR 
 BIOH1 i "i 
 
 The "yoke broken" is not the end: : 
 the life free that it may •• 
 
 titude of conduct, in elevation of desire and 
 aim : in uplifted longings j in 
 
 righteousness and holiness of spirit. 
 
 ill. Drvu i 
 
 passed away : behold all 
 ■ 
 
 sins, 
 He our sufficiency for an " upright " walk. 
 an tho Lord your Cod, which bi 
 it of the land of Egypt, 
 
 .'.d not be their bondmen : and / 
 
 • yoke, and made 
 
 I 
 
 V. 17. — Theme: Tm. ■ ow lrdii i o> quilt. 
 
 ■ 'i -i none pnrsm 
 
 I . QoODR] I DBS 
 
 A. right 
 
 i lation of soul and a dis- 
 v.d faith in God. It is 
 1 unmanly. 
 •I rue, ' hut one thing 
 
 that is fear." 
 And mos* truly. 
 
 fear the foe, since fear oppi\ 
 gth 
 
 . iii. :'. 
 
 II. I - m . ii i OWAB 
 
 By showing what has in 
 
 and by embracing the promises, whioh 
 e him of all grace and Btrength equal to 
 
 his day. •" Who is he that shall ban 
 if ye be followers of that wl 
 
 .II hands. 
 lered as an ess, otial of high char 
 "T: are hold as a lion." In 
 
 favour the soul dwells conlident. 
 
 III. Ill II.. Bl SDI KB - I LB ORAVRS". 
 
 1 ear is the black spectre ever before the 
 ungodly. 
 
 "Cowards die many times before their 
 death - ■• -• 
 
 Sin:. from purity. Bah 
 
 Heaven: driven by their lusts, tb ir folly, 
 and their guilt to sin, to danger, and i 
 
 V. 17. — Theme: Pridu i si -hi i> 
 
 •• 1 will break the pride i ; 
 
 1 Cam ~ ■- i m bh 
 
 power " of th' ■■ hat was 
 
chap. xxvi. 28—34.] 
 
 THE BOOK OF LEVITICUS. 
 
 821 
 
 it ? They beguiled and deluded themselves 
 
 by imagining themselves strong and secure. 
 
 So sinners rest elate on satisfaction with 
 
 their health, their possessions, their self esteem. 
 
 II. Camal pride offends against all 
 
 DIYINE TKACIIINGS. 
 
 Every dealing of Jehovah with this people 
 taught that thoy were nought in themselves ; 
 all they were God had made them. 
 
 Pride is despicable in those who owe every- 
 thing to Divine pity and grace. It is specially 
 offensive to Him who has "wrought all our 
 works in us"; for "what have we that we 
 have not received?" 
 
 III. Carnal pride leads to most rasii 
 
 IMl'IETV. 
 
 It led Israel to disregard Divine warnings, 
 to indulge their own wayward inclinations, to 
 disbelieve God and substitute idols after their 
 own vain conceits ; and thus to sever them- 
 selves from God's covenant of protection and 
 peace. 
 
 Pride still rejects Christ; grieves tho Holy 
 Spirit; and ' ; goeth before destruction." 
 
 IV. Carnal pride assuukl.lv must be COH- 
 
 IKMNI.I). 
 
 God will put it to shame. "I will break 
 
 the pride of your power." 
 
 By sickness — laying us oven with the dust. 
 By losses — desolating us of all our boa 
 gains. 
 
 By terrors—filling the soul with horror and 
 
 lings. 
 By death — stripping us of earth's frivolous 
 i a face to face with tb i 
 ia of righteousness and judgment. 
 [See Addenda to obapter, tride crushed], 
 
 Vv. 28, 34. — Theme : Obstinacy funisiii:;» 
 
 I. TllECIIAKACTtK DEscRlBhD. 
 
 One who persists obstinately in evil courses : 
 '• will not be reformed? 1 Ins may apply to 
 1. A nation; 2. An individual. 
 
 Such obstinacy may be the effect of 
 
 (1). A proud confidence in human wisdom 
 and resi a 
 
 (2) A rooted love of sin. 
 
 It betrays 
 
 (1). Great blindness of mind. 
 
 £2). Great hardness of heart. 
 
 II. Tut divine pjjoceduke in relation 
 '.hereto. 
 
 1. Opposition. " I will walk contrary," etc. 
 Nature and Providence armed against the 
 rebellious. 
 
 2. Punishment: which will be, 
 
 (1) Severe ; (2) Proportionate ; (3) In- 
 creasing. — J. Cotnper Gray. 
 
 %* Compare also Outline on Vv. 27, 28 
 below. 
 
 Vv. 27-28. — Tlieme: God's determination 
 
 K) II ' ISII SINNERS. 
 
 •• And if ye will not for all this hearken unto 
 Me, but walk contrary unto Me, then will I 
 walk contrary unto you also in fury." 
 
 L An affecilng supposition stated. 
 
 The Lord here supposes that His people 
 may commit three grevious sins : 
 
 1. The sin of disobedience. "If ye will not 
 hearken unto Me." Hence observe — 
 
 (a) That the Lord in His word speaks to us 
 (Heb. viii. 12). 
 
 (b) That whatever the Lord says in His 
 Word it is our boundon duty to hear (Heb. 
 iii. 7 ; 1 Thess. v. 20 ; James i. 19). 
 
 (c) That we are too apt to turn a deaf ear 
 to Him (Exod. v. 2 ; Psa. xii. 4). 
 
 2. The sin of incorrigibleness. " If for all 
 this ye will not hearken." Note here — 
 
 (a) That afflictions sometimes have the 
 nature of punishments (Jer. xiii 21). 
 
 (b) That punishment is tho natural and 
 necessary consequence of transgression. 
 
 (c) That in the punishment which God in- 
 flicts lie seeks our reformation (2 Chron. 
 xviii. 22). 
 
 (V) That our depravity in too many cases 
 frustrates His designs (Zeph. iii. 2). 
 
 3. The sin of pcrvcrscncss. " If ye walk con- 
 trary to Me." u'n — 
 
 (a) That the Lord s pleasure is, we should 
 walk with Him(Mic. vi. S). 
 
 (b) That we walk with tho Lord when we 
 walk in His way (2 Kgs. xx. 3 ; Eccles. xii. 13). 
 
 (c) That walking otherwise than He has 
 commmanded is to show a perverse and un- 
 toward hoart. 
 
 II. An AWFDL CONSEQUENCE DECLARED. 
 
 " I will walk contrary also to you in fury." 
 Thus we see that 
 
 1. Conformable to our character will be our 
 en I. 
 
 li I ■ "1 should deal thus with us 
 
 (a) We shall lose the blessing which He 
 imparts to His obedient followers (vv. 4-12;. 
 
 (b) Our expectations will issue in dis 
 appointment and vexation (Hos. viii. 7); and 
 
 (cj Like chaff before the wind we shall 
 speedily be carried to destruction (Psa. i. 
 4, 5). 
 
 2. Enforcement of these considerations : 
 We see 
 
 (a) That a religion consisting of more 
 notions will never save a man. 
 
 (b) That men are not at liberty, as some 
 suppose, to live as they please. 
 
 (c) That God takes notice of the ways of 
 all. 
 
 (d) That if He displays His anger we should 
 be anxious to find out the cause ; and 
 
 (e) That if anyone perish he will have no 
 one to blame for it but himself (Isa. iii. 11). — 
 Wm. ileigh, 
 
 V. 34.— Theme : Sabbath barrenness. 
 
 " 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." 
 
 God had required that Sabbatical years 
 should be observed, during which the land 
 should rest ; no tillage or harvest work being 
 done. Owners of the soil would disregard 
 this enactment, thinking tiie^ would benefit 
 
122 
 
 HuMlLETIC COMMENTARY ON [cu.w. xwi. 40- 12. 
 
 by making tho land yield its produce through 
 these Sabbath years. For this sin against 
 God's ordinance, the people would forfeit 
 occupancy of the land, and pine in exile. 
 " Then shall the land enjoy her Sabbaths." 
 
 1. Sabbath abusk. 
 
 This abuse consisted in turning God's sab- 
 bath into a time of selfish gain. 
 
 1. Tho interval of rest is not only 
 but essentia/. 
 
 2. To invade that interval by exacting toils 
 is to violate a benignant ordinance and to 
 outrage God's right of control. 
 
 3. All infringement of Sabbatic rest is both 
 a folly and a profanation j for greed del 
 itself in this undue exaction of return, 
 whether from man or soil. 
 
 4. Tho Sabbath repose was designed to 
 givo leisure for sacred interests and tho Bi I 
 
 of fiod. Man's spiritual lifo needs tho 
 pauso. 
 
 5. Tho intrusion of Belflsb and covetous 
 schemes into the holv period is the assertion 
 of ' -;,'ill to tho rejection of Cod's will ; the 
 enthronementof self in the supremacy claimed 
 by God ; thus " sorving tho creature moro 
 than tho Creator." 
 
 ii. Sabbath dbsolatiott. 
 
 God will refute such impious greed, such 
 selfish effrontery. In the ■ 
 Israelites Ho east off from the 
 robbed it of tho Sabbatic rest, and ll 
 
 :uital to tho land in tho years i : 
 population. 
 
 1. Desolate Sabbaths are still re/ ui ted upon 
 transgressors. 
 
 Men neglect the holy day, in BOOTD of 
 Heaven's blest law; and do their own work 
 and think their own thoughts through its 
 sacred hours. As a fact in human c\f 
 now, Cod requites this wrong upon sinners in 
 & restless life, a weary ht i • con- 
 
 science, a shadowed happiness. 
 
 2. Even Cod's children suffer exile 
 Baered scenes and Sabbath privii 
 
 In days of health they trilled with their 
 Sabbaths ; spent them Inindulgenoeratherthan 
 in earnest sea] and hallowed communion ; 
 even desecrating in part the Baered hours by 
 selfish enjoyments or worldly eoncernB. This 
 sin lies at "the door of professedly Christian 
 people to-day ; God's day is mis* Thero 
 
 will come afilictions — the exile time, when tho 
 soul will cry out for tho living til. to " ap- 
 pear before God ;" and in Sent in 
 fain and banishment, in restless discomfort of 
 soul, God will requite the wrong. 
 
 3. ( have their explanation 
 in this law of requital. The sanctuary ser- 
 vices bring to the hearer, when ho went with 
 eager longing, no n But it is the 
 requital for th< Be Sabbaths i I 
 
 and undeVOUtnessia which tho sanctuary ser- 
 vices havo been contemned and marred. 
 " Take heed how ye hear." "Call tb 
 bath a delight j the" holy of the Lord, honour- 
 able." 
 
 Vv. 40-42.— Theme: God's PROMISBs to 
 
 I ■ 1 . V I T f N 1 S . 
 
 Though God foreknew and foretold that 
 His peoplo would bring upon themselvos His 
 heavy judgments, Ho yet assured thorn that, 
 if oven in their lowest misery they should re- 
 turn to Him with humiliation and contrition, 
 He would restore them to nis favour, and to 
 tho land from whence they had been expelled. 
 
 What consolation Xehemiah derived from 
 these declarations (Nehem. i. 5*9.) ! 
 
 I. What is that repentance which god 
 
 III QUTBl B i 
 
 I. That wo acknowledge our guilt. Our 
 father's sins as well as our own are 
 grounds of national humiliation. Our 
 
 sins are tho chief burden of ' I ition. 
 
 But sin should bo viewed in its true light, as 
 " walking contrary to God" (Psa. li. 1 i. 
 
 J. That v,.' 
 If wo have dared to walk contrary to llim, 
 is not He justified in "walking contrary to 
 us"? Whatever inflictions He impos 
 have reason to own it as less than our 
 (i ra. ix. 18), and that His fa 
 
 ::. I"; ■ 
 which He lias "humbled our nnoiroum 
 
 Only real contrition can produce this. It 
 s morcy in judgment, and lovo in 
 allliction. 
 
 II. Tin . mnmxioa bbtw bbw «•! b bi pi m- 
 
 \-- \m '8 KBROT. 
 
 K-pentanco is void of merit. Even obedi- 
 tute of merit ; ■ when we 
 dono all wo could wo are unprofitable ser- 
 vants." The 
 
 very different thing from ■ 
 debt. A condemned criminal may bo sorry 
 for nis offences, but that sorr 
 
 rate his crime, still less entitle him 
 
 to rewards. Yet there is connect: n between 
 
 repentance and pardon, and meekness in tho 
 
 of mercy towards the penitent — 
 
 1. Q I ' repontanco glorifies 
 
 ■■ :i. 19]. 
 •J. On the part of the penitent It 
 
 of the sin, and to adoration oj 
 
 ■i tho condition, "If they 
 
 be humbled, then will I pardon " For then 
 
 can do it consistently with His honour, 
 
 and they will mako a suitable improvement 
 
 of tho mercy vouchsafed them. 
 
 III. TlIEGKolsn \\i> mi \m ki: "V THAT 
 mi Bi t which PKHTTl \i-irn BXPBOT. 
 
 ■:aut with their ancestors was the 
 basis and warrant for His mercy to Israel 
 Vv. 12, t!. ■ 
 His . is our hopo 
 
 and guarantee. 
 
 1. lie thankful that you are yet\ 
 of ii :. 
 
 .. Have especial respect unl 
 
 It is to that God looks, and to 
 that should wo look also. It is tho only basis 
 
CHAP. XXVI.] 
 
 THE BOOK OF LEVITICUS. 
 
 323 
 
 in which mercy and redemption are now 
 possible.— C. Simeon, M.A. 
 
 V. 45. — Theme: Gains of a good an- 
 cestry. 
 
 " I will for their sake remember the coven- 
 ant 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 (Vv. 42, 44, 
 Ao). 
 
 Xote Job's prayers for his children (Job i. 
 6) ; comp. with v. 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 
 l'JUO years li.c. (Gen. xv. 16, 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 repent- 
 ance "(Rom. xi. 28, 29). 
 
 God is at work, though He seems to wait. 
 "In due season ye shall reap if ye faint not." 
 Praying sou/, 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 
 PARENTS PIETY AND THE CHILDREN'S DESTINY 1 
 
 1. Live and pray for your descendants. 
 
 -. Value the sacred benefits even though as 
 yet unrealised, of a godly ancestry. 
 
 3. Rest in the unfailing pledge of God to re- 
 ward piety and prayer. [See Addonda to 
 Chapter, Ancestors.} 
 
 ILLUSTRATIVE ADDENDA TO CHAPTER XXVI. 
 
 National ibbblioioh. 
 
 " Men come to think that tho guilt of sins 
 committed in concert is distribute 1 ; and thai , 
 if thero be a thousand men banded and handed 
 together in wickedness, each shall have but 
 one-thousandth part of guilt. If a firm suc- 
 ceeds, tho gain is distributed to each partner ; 
 but. if it fails, each one may bo held for the 
 -whole loss. Whoever commits a sin will bear 
 tho sins, whether alone or with a thousand ; 
 whoever commits or connives at public sin 
 will boar tho blame. Publu guilt always has 
 private endorsement ; and each man is liable 
 for tho whole noto.'' — //. IV. Bcccher. 
 " Sail on, Ship of State! 
 Humanity, with all its fears, 
 With all the hopes of future years, 
 Is hanging breathless on thy fate !" 
 
 — Longfellow. 
 " To make us love our country, our coun- 
 try ought to bo lovely." — Burke. 
 " Our heart, our hopes are all with thee, 
 Our hearts, our hopes, our prayers, our 
 
 tears, 
 Our faith triumphant o'er our fears, 
 Are all with thee, are all with thee." 
 
 — Longfellow. 
 Valour. 
 It wss said by a nobleman at the grave of 
 
 John Knox : " Here lios one who never feared 
 
 tho face of men." 
 
 " Tho brave man is not he who feels no fear, 
 
 For that were stupid and irrational ; 
 
 But he whose noble soul its fear subdues, 
 And bravely dares tho danger nature shrinks 
 from." 
 
 — Joanna Bailie. 
 
 I'kiki: Ckushfd. 
 
 •■ Remember what thou wert before thy 
 birth — nothing; what thou wert for many 
 years after — weakness', what in all thy 
 life — a great sinner; what in all thy ex- 
 cellencies—a mere debtor to God, to thy 
 parents, to the earth, and to all creatures. 
 Upon theso or tho like meditations, if we 
 dwell, wo shall seo nothing more reasonable 
 than to be humble, and nothing moro foolish 
 than to be proud." — Jeremy Taylor. 
 
 " Prido thrust proud Nebuchadnezzar out 
 of men's society, proud Saul out of his king- 
 dom, proud Adam out of paradise, proud 
 Hamaan out of court, and proud Lucifer out 
 of heaven." — Henry Smith. 
 
 Ancestors. 
 
 " My chastity's the jewel of our house, 
 Bequeathed down from my ancestors." 
 — Shakespeare. 
 
324 HUMILE1IC COMMENTARY ON [cuap. xavii. 
 
 CHAPTER XXVII. 
 
 xHoixbc (Offerings to tjje fork 
 
 SUGGESTIVE READINGS. 
 
 V. 2. — Shall make a singular vow. Th° Rabbins interpreted the phr' 
 meaning tu " pronounce a vow," and the Chaldee version renders the words, 
 11 shall distinctly pronounce a vow." From this followed the subtle and mis- 
 leading theory that no vow, unless pronounced audibly, was binding: ignoring 
 the solemn truth that " Our thoughts are heard in heaven "; that " there is not 
 a word in our tongue but the Lord knoweth it altogether" ix. 4). 
 
 Thus they made void the law by their traditions. Surely, if iniquity, which 
 Bearetely is "regarded in our hearts" (Ps-i. lxvi. 18), offends God, so that He 
 will not hear our prayers, the formation of ft solemn resolve in the privacy of 
 thought is "regarded" by Him ft! equal to ua uttered ?ow. He values a 
 purpose when it is as yet only "in thy heart " (1 Kings viii. 18) 
 
 Vv. 1-13. — The persons shall be for the Lord by thy estimation. Gratitude 
 impels to dedication ; and it led individual Israelite be themselv 
 
 their children to God's service in His house for life. Hannah thus devoted 
 Samuel. But while this was right, and it is well for the zeal and love of the soul 
 to find outlet in such acts of surrender, vows made rashly are harmful in them- 
 selves and displeasing to God, \\l. I incy in fulfilling right vows, will 
 equally wound our own conscience and dishonour the Lord (Eoolee. v. 2 5). 
 
 Vv. 14-25. — Sanctify Ins house to be holy to the Lord. Just as "persons" 
 (v. 2) might be devoted to Jehovah, bo might possessions — houses, lands, 
 cattle, and all worldly substance. Vet G. d, while valuing the piety which led 
 to such consecration, gently arrested excess of zeal which might carry persons 
 beyond prudence in their act of dedication. Iu verse 16 the words "some part 
 of a field" hold the suggestion, which afterwards became a recognized regul 
 in Israel, that no man should vow the wh tie of his estates to sacred pur 
 since that would reduce him and his family to penury. God values a zeal ruled 
 by prudence. In this Christian age of spiritual obligations it rises into a privi- 
 lege to be permitted to use all we possess for the glory of our Lord and His 
 kingdom rather than to consign it by vows to any ecclesiastical order or priestly 
 control. Each is a steward, and must "spend and be spent" for his Lord : the 
 right fulfilment of our stewardship may not be entrusted to another. [See Rom. 
 xvi. 6-8]. Every man must bear his own linden, and give account of fiirnself to 
 God, for all are now priests unto God" (Rev. i. 0), each having his ministry to 
 fulfil and his saorifiesto present (1 Pet. ii. 4). 
 
 Vv. 26-27.— The Lord's firstling: no man should sanctify it. Those first- 
 lings belonged to Jehovah already ; were His property by express enactment 
 (Exod. xiii. 2), and therefore were not free for the possessor to dedicate. A vow- 
 implies something beyond defined duty. God has made some sacred demands 
 upon His people so emphatic as to necessitate implicit obedience; but beyond 
 these absolute duties there is a realm of liberty in which each may obey the 
 incitements of gratitude and the spontaneity of love. 
 
 Vv. 28-29 -Every devoted thing is most holy unto the lord. It was 
 
CHAP, xxvii.j THE BOOR OF LEVITICUS. 825 
 
 allowed to the Israelite to transfer to God complete and irrevocable possession of 
 his living treasures as children or servants, and also his material substance, 
 cattle and estates. Once so devoted, it could never be redeemed. So Hannah 
 devoted Samuel, and Jephtha his daughter. And we, who have surrendered 
 ourselves to Christ, and devoted our children in baptismal covenant^to the faith, 
 may not " draw back " under penalty of death. The Lord's possessions may not 
 be recalled from their sacred purpose and aim. " Therefore glorify God in your 
 body and spirit, which are His." 
 
 Vv. 30-3-i.— The tithe of the land. [See " History of Tithes," homily on this 
 section of chapter]. 
 
 SECTIONAL HOMILIES. 
 
 Topic: Laws Concerning Vows. 
 
 Reasonable to suppose that pious Hebrews, anxious to obey the laws of the 
 Lord, would resolve upon devoting themselves and their substance to His service. 
 Some of them might make vows under sudden excitement or ecstatic feeling, 
 which, upon calm reflection, they would devoutly wish commuted or remitted. 
 Moses, and his successors, would need to know how to deal with such cases, 
 with equity to worshippers, and the approval of Jehovah. Hence, necessity and 
 blessing of such directions contained in this appendix to the book of Leviticus, 
 which teach, 
 
 I. That voluntary and special vows were permitted by the lord. 
 
 The people were commanded, but never compelled to obey. In the strictest 
 injunctions respecting ritual, a margin was left for voluntary service, free will 
 offerings. Special vows were optional. " If thou shalt forbear to vow, it shall 
 be no sin to thee " (Deut. xxiii. 22). Circumstances would be frequently occur- 
 ring to prompt the formation and utterance of special dedication of persons or 
 rty to the Lord, e.g., special blessing, Bignal deliverances, etc. Gratitude 
 would suggest and duty demand exceptional service. Enthusiastic love, always 
 inventive and ready to lavish, is ready to offer what unsympathetic spectators 
 rashly denominate " watte " (Mark xiv. 4). Jehovah accepts unaccomplished 
 purposes, if unavoidable circumstances or personal inability prevent their ful- 
 filment. Vows should be made cautiously, deliberately, and in most instances, 
 conditionally', beoause further enlightenment, or changed conditions may render 
 their fulfilment ///. or even impa 
 
 II. That VUWs WERE ACCEPTABLE TO THE lord according to the spirit 
 WHICH PROMPTED THEM, AND IN WHICH THEY WERE PAID. 
 
 When circumstauces justified an Israelite repenting of his vow, it could be 
 commutated or remitted, or some compensation offered in its stead. Jehovah 
 would accept nothing that was recklessly or reluctantly presented. All adjust- 
 ments 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 in- 
 tention, and sacred fidelity. The state of heart, in the presentation of sacrifice, 
 determined the value of the gift. This law has never been repealed. Through 
 the vail of the Levitical economy beam the rays of the Gospel, which do not 
 destroy the law, but fulfil it. 
 
 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 circumstance* 
 
S 26 H0MILET1C COMMENTARY ON [chap, xxvii. 1—8. 
 
 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. Righteousuess lies at the foundation of the 
 Levitical economy ; is the basis of natural and revealed religion. 
 
 Though in the' gospel, Moses and Elias withdrew, and we see " Jesus only "; 
 though under the new dispensation the yoke of service is easy, the burden of 
 sacrifice light; yet obedience is the divine test of love, and Christly works are 
 the essential proofi of saving faith, Leviticus is a witness to Christ and His 
 gospel. In Hun we have combined all that the law embodied, — Altar, Sacrifice, 
 Priest. 
 
 Simplicity, and purity of aims, loftiest motives, deepest meanings, and in- 
 comparable excellence, lift the law and the gospel infinitely above all other 
 religions of the world. The superiority to Jewish narrowness and bigotry, t.» 
 human sinfulness and shortsightedness, demonstrate their divinity "J 
 mutual dependence, absolute authority, undying vigour, and inestimable worth. — 
 F. W. B. 
 
 Topic: Comparative Ability (Vv. 1-8). 
 
 1. Tt is distinctly stated that no obligation enforce* individual* to male a vow 
 to the Lord (Deut. xxiii. 22). 
 
 2. But the stringency of fulfilling a row when once made is emphatically laid 
 down (Deut. xxiii. 21 ; Eccles. v. 1, •">). 
 
 3. The practice of making vows lar : i>hj prevailed during the Mosaic dispensa- 
 tion (1 Chron. xxix. 9; Judges xi. 30; Num. xxx. 2. etc.). 
 
 4. Voluntary vies had recognition or place in the Christian Economy (Acta 
 xviii. 18, etc.)- Yet in the act of devoting ourselves or our possessions, it 
 must be considered that 
 
 I. Ability is no standard for odb pebbonal aooxptavoi with God. 
 
 It was obviously a question of capacity or resources, when a man was making 
 his vow, what that vow should be ; but ability or resources had no place in God's 
 acceptance of the individual himself. The rule of personal acceptance appears in 
 Exod. xxx. 15. 
 
 1. Atonement and acceptance stand on the common basis of guilt. And 
 there is no difference between rich and poor in this. 
 
 2. Redemption requires an eqn >j human soul. Christ's full 
 merits are needed for and by each one. 
 
 3. No votive offering is accepted unless and until the atonement price has been 
 paid. 
 
 Then we may come with our vows. But Christ's preciovsriess must proceed. 
 Personal merits or possessions have no regard with God until Christ has atoned 
 for our souls. Into the relationship of acceptance with God we can only enter 
 —and M we have boldness to enter " — by " the blood of Jesus." 
 
 II. Ability will be estimated as regulating our offerings to God. 
 
 When atonement is made for our souls, and which are accepted on that 
 prouud, then we may bring our offerings. 
 
 1. The dif xh separate us are reckoned in the "estimation" of our 
 gifts. It is thus: "According to that a man hath." 
 
 2. The righteousness of God requires that we ofer according to what He has 
 bestowed on us. If riches, then a large gift, etc. 
 
 3. Our own judgment is not sufficient to decide ovr obligation. "The shekel of 
 the sanctuary is to weigh every offering. All this disposes of fitfolnesa and 
 caprice in the performances of religion ; God looks to our bringing our utmost ; 
 and He tveighs what tve bring. 
 
chap, xxvii. 14—35.] THE BOOK OF LEVITICUS. 327 
 
 III. Ability, when below the measure of obligation, is determined by the 
 priest of God. 
 
 There was a rigid rule by which the votive offerings were estimated : but to 
 this standard some were too poor to attain (v. 8). " If be be poorer than thy 
 estimation then shall he present himself to the priest." Note: he turns from 
 Moses to the priest : from the embodiment of righteous exaction to the represen- 
 tative of gracious mediation. 
 
 1. A sense of insufficiency for righteous requirements is here provided for. "We 
 have a High Priest over the house of God." 
 
 From the righteousness of the law we may turn to the graciousness of the 
 Priest. 
 
 2. Our poverty only serves to unfold the resources of divine compassion and 
 grace. God does not burden the weak ; He meets our penury with gentleness. 
 His grace is magnified by our inability to rise to the standard of righteousness. 
 
 3. Yet every sinner is certainly found by the laiogiver "poorer than his estima- 
 tion.'' What then 1 " Where sin abounded grace doth much more abound." 
 " It is of grace that it might not be of works." M To the poor the gospel is 
 preached." 
 
 Topic: Redemption of votive offerings (Vv. 14-35). 
 
 (a) Vows were sometimes made erroneously and with faulty motives ; for it is 
 human to err. In God's pity, arrangements were sanctioned for releasing 
 devotees from these solemn obligations and bonds. 
 
 (6) By the imposition of a ransom price, which was in the nature of a fine, 
 rashness was punished, and thus checked. 
 
 (c) This insistence upon an equivalent for the withdrawal of votive offerings, 
 enforced the fact that inconsiderate action or impetuosity could not be neutralised 
 by the mere feeling of regret for what had been done : God exacted His dues, 
 and bound them to a reverence for His righteous claims. 
 
 I. Spontaneity in religious offerings. 
 
 Into every career come such manifest mercies or gracious deliverances as to 
 constrain the thought, " What shall I render unto the Lord for all His benefits 
 towards me I" 
 
 1. A grateful recognition of God in our life impels to acts of devotion; The 
 glad heart would "bring an offering." 
 
 2. The outgoing of our gratitude is arrested by no strict imposts or demands. 
 The offering may be a person or his possessmis. God allows freedom where He 
 can. 
 
 3. Exceptional causes for gratitude should find outlet in exceptional consecra- 
 tion. This "singular vow " was something in excess of the usual religious gifts 
 and services ; it was something besides the continual burnt offering. 
 
 Ask (a) Is there one of God's children to whom God, in providence or grace, 
 has not extended exceptional proofs of loving kindness or deliverance? " What 
 hath God wrought ! " What abounding grace has He shown ! 
 
 (b) Is there one of God's children from whom God has received no return of 
 dedication or devotion for His wondrous goodness and love ? Have our hearts 
 been sepulchres in which to bury the records of His love 1 
 
 (c) Is there one of God's children in whom awakes a sense of "how mucch he 
 owes his Lord," ready now to lay self, heart, powers on the consecrating 
 altar 1 " I will pay my vows unto the Lord now in the presene of all His 
 people." God values a willing offering, and waits to receive what we earnestly 
 bring. 
 
328 H0M1LET1C COMMENTARY ON [chap. xxvn. 30-88 
 
 II. Enforcement of espoused obligations. 
 
 It is our melancholy tendency to lapse from vows made in times of mercy. 
 
 1. God holds us to our vows. In some covenants and consecrations He allows 
 no recall (Vv. 28, 29) ; while in every instance some substitution or commuta- 
 tion is required. This is an enforcement of the law of fidelity. Between God 
 and man there must be the fulfilment of rights. Never does lie violate an 
 obligation to which He has pledged Himself. He fulfils edl that He covenants 
 to regard — precious promises, supplies of grace, riches, provisions of mercy, 
 plenteous redemption. There is no withdrawal from His word, on "that which He 
 has caused us to hope :" " faithfulness is the girdle of His loins." 
 
 Neither may there be fickleness in oar obligations to Him. Jacob might forget 
 Bethel amid his successes in Padan-aran ; but Gud did not : " Arise, go up to 
 Bethel, and make there an altar unto God that appeared unto thee," etc. (Gen. 
 
 XXXV. 1). 
 
 2. God concedes to our weaknesses. " He is very pitiful and of tender 
 mercy," not a hard task-master. While maintaining the law of righteousness, 
 and requiring our fidelity, He yet provides for our short-sightedness and varia- 
 bility. Vows made in an earnest moment might prove most burdensome ami in- 
 expedient to fulfil. We see only the moment ; fuller refl xion may show us that 
 the pledge we made was not wise, or that it would overtax us. Therefore, 
 allows commutation. Vows were redeemable on terms here defined. 
 
 a, A. gracious principle of < runs through all God's 
 requirements of us. He looks for the spirt/ of fidelity, the ' ; and 
 then He relaxes the literal bond. For IK Beee our frailty. u Know then that 
 the Lord exacteth of thee less than thine iniquity requireth" (Job xi. G). 
 
 b. The gentle law of is here unveiled God accepts meihi 
 something ; 8S } in the place of that we owe Him. We Owe I tim 
 
 He accepts the wish a nd effort to obey. We owe Him all we are and have : lb 
 accepts of our time, substanoe, and energies. We owe Him our oom- 
 
 pleteruln, for " the soul that unneth shall die "; but He says, " Let the wicked 
 his way, and the unrighteous mau his thoughts, and let him return" etc., 
 and He will accept this, and stay the doom. 
 
 In the Person and Sacrifice of Christ, substitution reaches Us climax. But it was 
 not something less when He stood for the human race : it was infinitely 
 A perfect < s '<</' for rebellious children; a r a sinful world. 
 
 "Thanks be unto God for Hia unspeakable girt " ,ida, Vows. 
 
 Topic: The History op Titiies (Vv. 30-33). 
 
 I. Titf 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 (Gen xiv. 20; 
 lleb. vii. G). Later, in Jacob's vow (Gen. xxviii. 22), the dedication of a " tenth " 
 presupposes a sacred enactment, or a custom in existence which fixed that pro- 
 portion 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 (Numb, xviii. 21-24), who were 
 to give a tithe of what they received to the priests (Vv. 26-28). The sacred 
 festivals weie later made occasion for a further tithe (Dent xii. 5, 6, 11, 17; 
 xiv. 22, 23) ; which was allowed to come in money-value rather thau iu kind 
 (Deut. xiv. 24-26), 
 
chap, xxvii. 34] THE BOOK OF LEVITICUS. §2 ( J 
 
 3. IlcjLiah's reformation. This was signalized by the eagerness with which the 
 people came with their tithes (2 Chron. xxxi. 5, 6). 
 
 4. After the Captivity. Nehemiah made marked and emphatic arrangements 
 concerning the tithing (Nehem. x. 37 ; xii. 44). 
 
 5. Prophets' teachings. Both Amos (iv. 4) and Malachi (iii. 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 (Matt, xxiii. 23). 
 
 7. Teaching of the New Testament. The fact of the existence of ministers as a 
 distinct class, assumes provision made for their maintenance. The necessity for 
 such provision, and the right on which it is founded, are recognized in such texts 
 as Matt. x. 10 ; Lk. x. 7 ; Rom. xv. 27 ; 1 Cor. ix. 7-14. 
 
 II. The Ecclesiastical development of the demand for tithes. 
 
 1. The Fathers urged the obligatiou of tithing on the earliest Christians. 
 The "Apostolical Canons," the "Apostolical Constitutions," St. Cyprian on 
 11 The Unity of the Church," and the writings of Ambrose, Chrysostom, Augus- 
 tine, 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 tithin" 
 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 Christiaudom ; and it became general for a tenth to be paid to the 
 Church. 
 
 5. Introduction of tithes into England. Ofia, king of Mercia, is credited with 
 its assertion here, at the close of the eighth century. It spread over other divi- 
 sions 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 pnedial, 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 pro- 
 ducts of the soil, corn, hay, wood, etc. ; 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 (Vv. 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 free." 
 
 III. The arguments for rejecting the modern impost of Tithes. 
 
 1 . The rule of Equity is infringed. When every man belonged to the one 
 Church of the realm, all inhabitants might, with some show of rectitude be 
 called to support it. In Ireland the larger part of the nation was antagonistic 
 to the Church, for which tithes were, through many generations, levied, and the 
 impost was resented as an affront and injustice. In England a half of the 
 
330 HOMlLETir COMMENT Ah i ON fCHAP. xxvn 
 
 population dissents from the Established Church, and both rears and maintains 
 its own sanctuaries, and also sustains Noncomformist worship ; on these adherents 
 of English Free Churches the tithe is an oppression made in unrighteousness. In 
 Wales, where the tithe-sustained Church has a vastly smaller proportional 
 attachment, the enforcement of the law is even a greater breach of equity. The 
 only law of equity in such ecclesiastical questions is — they who use a Church 
 should pay for its support. 
 
 2. The genius and teaching of Christianity is violated. Christianity enforces 
 no demand by law, it makes appeal to love. It asks willinghood. It Btatea 
 this principle: ''That as there was a readiness to will, so there may be a 
 'performance'" (2 Cor. viii. 11). And it limits the acceptablenes s of what is 
 offered by this law : " If there be first a willing mind, it is accepted according to 
 that a man hath," etc. (2 Cor. viii. 12). If exaction and impost were to cease, there 
 would be good hope that all sections of Christ's Church in our land would con- 
 bine to maintain the historic Banotuariea of Episoopalianism, and prove that 
 charity and willinghood have yet a deep root in the Christian heart of England. 
 
 3. The sacred /»■ rsuasives to generosity in Church maintenance are i 
 
 (n) That as the gospel is superior to the law, and Christ to Moses, so should 
 Christian generosity surpass Jewish, 
 
 (b) That as to Jews Zion was dear, and for her they lavished vast wealth, so 
 should Christians bring, with yet grander bouutifidness, of their substance t<> the 
 cause and Church of their blessed Lord. 
 
 («■) That it is beyond question a . Hon on ah' 
 
 Bupport the ministry and maintain the ordinances of the gospel (1 Cor. ix. 
 13, 11). 
 
 (>/) That while the 60s 
 
 1 Christians to apply these to themselves, and work out sacred principles in 
 beautiful performances. 
 
 Note. — Thi • d nearly one-third of his income to religious purposes, 
 
 by the command of the law; a tenth for the Levitts, in property (Numb, xviii. 
 20, etc.) ; another tenth f>r the .Sanctuary, chiefly in cattle and grain (Lent. xiv. 
 22, etc.) ; and every third year a tenth to the poor. 
 
 Christian: " How much owest thou unto my Lord 1 Take thy hill and write 
 down quickly." 
 
 Topic: EriLOGCE. — The Law and tul Gospel. 
 
 Leviticus, like the Tabernacle, may present to the cursory observer, a rough 
 and uninviting exterior ; but within are found priceless blessings for those who 
 devoutly draw near, and reverently worship. The Law may seem cumbrously 
 elaborate, needlessly exacting; but sanctified intelligence and patient investiga- 
 tion will discover mercy in its purposes, and evangelical doctrines in its statutes. 
 The letter may sometimes kill, but the spirit invariably gives life. In their 
 sublime ends, the old and the new dispensations are indissolubly linked together, 
 thus suggesting — 
 
 I. The toixts upon wnicn the law ani> the gospel essentially agree. 
 
 1. Both proclaim the spotless holiness and inflexible justice 0/ Jehovah. The law 
 allows no connivance at, or compromise with sin ; so the gospel shows no weak- 
 ness or flaw in the inflexibility of justice, for Christ fulfilled the law and satis- 
 fied the utmost claims of Divine justice. Perfect holiness is exhibited in His 
 blameless life, enforced in His immaculate example. 
 
 2. Both proclaim the extent and heinousness of sin. For all sins, even those of 
 ignorance, sacrifices were provided. The high priest, with the whole nation, 
 needed forgiveness. Many and costly oblations taught how universal, inveterate, 
 
chap, xxvii 34.] THE BOOK OF LEVITICUS. 331 
 
 and deep-dyed is sin. The Cross teaches that the sins of the world can only be 
 washed away by the precious blood of Christ. 
 
 3. Both proclaimed the necessity of mediation and vicarioxts sacrifice in order to 
 reconciliation to God. Priests introduced men to God, interceded for them. 
 The sacrifices offered were in the offerer's stead. The gospel reveals one Me- 
 diator between God and man, one offering of the sins of the whole world. 
 
 4. Both proclaimed the necessity of faith and obedience in order to salvation. The 
 offererof Jewish sacrifices identified himself with the victim, and appropriated 
 the promised blessing. Sanctification and consecration were to accompany the 
 application for forgiveness. Sacrifices were only efficacious when associated with 
 holiness, the adoption of a new life. So, in the gospel believers are saved from, 
 not in, their sins. Without holiness no man can see the Lord. All who bear 
 the name of Christ and believe on Him must depart from iniquity. 
 
 II. The points upon wHicn the law and the gospfi, progressively differ. 
 
 1. The Laiu enforced authoritative commands; the Gospel exhibits gracious con- 
 straints. The former appealed to fear, the latter appeals to love. Thunders 
 peal from Sinai, music rings from Calvary. 
 
 2. The Law seemed to limit its legislation to time ; the Gospel discloses immor- 
 tality, and points to eternity. The Israelites met with retribution at the hands 
 of Moses, wrong-doers are now reminded of the fiual account, " the judgment 
 seat of Christ." 
 
 3. The Law revealed God as man's Sovereign King ; tlie Gospel reveals Him as 
 man's loving Father. Revelations at Sinia were august, awe-inspiring ; made 
 God known as Sovereign and Governor. Christ revealed the Fatherhood of God; 
 that man, though fallen and profligate, is His child ; that for him there are 
 many mansions and unfading joys. 
 
 4. The Law took main cognizance of overt acts ; the Gospel has primary respect 
 to motives and intentions of the heart. Thus, the morality of the New Testament 
 is exceedingly pure and absolutely perfect; a transcript of the holiness of the 
 Divine nature. . 
 
 5. The Law was to be supplanted by some better thing ; the Gospel ^s final, con- 
 clusive, and complete. We look back to the law and see the foregleammg of the 
 gospel'; we look forward through Apocalyptic visions to the glorious consumma- 
 tion, when the redeemed universe will echo with the song of Moses and the Lamb, 
 " Hallelujah ! For the Lord God Omnipotent reigneth." — F. W. B. 
 
 Topic : " Commandments which the Lord commanded Moses " (V. 34). 
 
 The Divine regulations and requirements of Leviticus are to be classified as — 
 
 1. Ceremonial : and consequently special to the Jewish nation ; not binding 
 upon or applicable to this Christian age. 
 
 2. Moral : for precepts and teachings intermingle with the ceremonies, whose 
 relevancy and urgency are not to be restricted to any nation or period ; there are 
 Divine directions for us as for Israel. 
 
 3. Spiritual : A foreshadowing of gospel doctrines and of the better covenant 
 .if grace, and of the privileges of the Christian life, runs through the Levitical 
 institutes. In these types and premonitions Christ and His work are prefigured ; 
 and, therefore, we read our inheritance in these Jewish signs. 
 
 I. Sacrifice and incense. These have found their verification in the substitu- 
 tionary death of Jesus. 
 
 II. Tabernacle sanctities and solemnities. These have become glorified 
 in the incarnation of Christ which they predicted, and the indwelling of the 
 Spirit in the believer which they pourtrayed. 
 

 HOMILETIC COMMENTARY ON THE BOOK OF LEV IT k 
 
 III. Camp duties and PUBlFTUroa These find their sacred radiation in those 
 
 i.sibilities. and services, which now distinguish believers who 
 form the community of Christ's living Church. 
 
 IV. Holy feasts aJfD OOHYOOaHO > proclaim the spiritual fuln- 
 delights with which the redeemed in Christ are now enriched ; and those "times 
 
 g " with which the .Spirit gladdens humble hearts in which Emmanuel 
 dwells. 
 
 V. Altar offerixg? axp vows. These mark tint consecration of life and 
 I ve which all who know the Lord should yield to Sim, and which both distin- 
 guish the Christian character and dignify the Christian I 
 
 "Unto Him that loved us. and washed us from oar sins in His own blood, and 
 hath made us king I I I and En Father j to Him 1 
 
 dominion for ever and e\er, A. 
 
 ILLUSTRATIVK ADDENDA TO CHAPTKU X 
 
 \n>. 
 
 -Mould always follow answered 
 
 It was thus with one man; !. 
 
 ..an in his day 
 
 :.im up, laid him u 
 
 lowly bed, ma Je him pray to the hni 
 
 D 
 
 -If G 1 w b 
 up 1 m new man. I would be a 
 
 ■ 
 live I " i him 
 
 up a. 
 
 • 
 the n B was 
 
 U one month till ho 
 as he was before his aiHi I 
 if his heart I ..r.d when he got his 
 
 health back again he wu i 
 he was virtuallv kfa 
 
 . D.D. 
 
 I eep 
 Thy tows: and if th u break them weep; 
 Weep for tby br 
 Vows made with to..: .vain. 
 
 Then once again 
 I vow to mend my 
 
 Lord, 
 And Thine be all the ; I 
 
 G I 
 
 - It is the purpose that make- strong the 
 wa to every purpose mast 
 
 'Unheedful vows may heedfullv I 
 
 •■ I know of two men who started bad 
 with this view: ' W 
 
 :f our pre;.: ,r the 
 
 - were consul 
 
 able. The next 
 in the profits, and. of i 
 
 not a tenth • give 
 
 away | - 
 
 . • 
 
 - had fallen 
 the year a: 
 and the men said to one ai 
 should say in su Live not we 
 
 : 
 And in no - ih calculation, but 
 
 with humility of soul, self -reproach and 
 ion they went back to God an I 
 Him how the i for- 
 
 pened 
 aven and c 
 and all the old ; 
 D D. 
 
 - 
 ankers the whole est 
 G. Hi 
 
 Yet pai 
 
 fe, and all I call my 
 I lay I 
 And if a thousar. . 
 
 should be Thine, 
 ■ g be. 
 ..ly hast Thou 
 
TOPICAL INDEX. 
 
 THE ElRNT 
 
 Introductory Notes ... 
 Chapter I: Tut. Law of 
 
 Sacrifices 
 Suggestive Readings 
 
 The Lovitieal Ritual 
 
 Communion through Altar Offerings . 
 
 Worship by Saer 
 
 A Sweet Savour for Acceptance 
 
 ance of tho Burnt Offering 
 
 Variety in Sacrifices 
 
 God within the Tabernacle 
 
 Revelation of Propitiation 
 
 Way of Access to God 
 
 Xe ■■ : lee 
 
 Volition in Worship 
 
 Acceptance with Hod 
 
 The Altar Fire .... 
 
 The Spirit's F.meacy 
 
 A Li to Offering 
 
 Completeness in Self Dev 
 
 
 
 Chapter II: BLOODLESS S.vcmficis : Tin. 
 
 l'i od Own 
 
 
 
 ;_'e Graco>I with Excellencies 
 Maintenance of Priestly Ministrations 
 -s of tho Meat OtTerin,- ... 
 Character as Qualifying Service 
 Resurrection Emblems 
 Subduedness and Meekness of Chri>t . . 
 Christ the Food of Privileged Souls ... 
 
 A Memorial on God's Altar 
 
 Purity in Service of the Lord 
 . . . nda 
 
 Chapter III: Tiik Peace Onmiv; ■ .1 
 
 TlIANKSGIVISG 
 
 29, 
 
 F.xplanatory Homily 
 Peace-Offering Sacrifice 
 
 Feast of Man's Fellowship with Ood 
 
 Peace by Fulfilling Divine Conditions 
 
 Peace Resulting from Propitiation 
 
 Faultlessness in Sacrifice _^ 
 Identification of Offerer with Offering 
 
 God's Positive Commands 
 
 Peace Associated with Penitence 
 Succession in Sacrifices 
 
 The Best Deserved by God 
 
 Obedience the Test of Faith 
 
 Illustrative .i 1 _.. 
 
 Chapter IV : Sackificfs for Sins 
 
 38, 39, 40 
 
 Committed in Ignorance 40 
 
 Sinai's Law occasioned tho Sin-Offering 43 
 
 Ignorance in Sinning 44 
 
 Defiled Sanctities .... .... 4,-, 
 
 Sin's Fearful Aspects 4<; 
 
 Sin-Off aring Meets Man's Need 47 
 
 Three Aspects of the Sin-Offerin,' 48 
 
 Eminent Sinfulness of Error in tho 
 
 Priest .._ _„ .... 49 
 
 Sin-Offering for the Congregation 50 
 
 >, „ Ruler 51 
 
 Common Peoplo 52 
 
 53 
 
 Sins through I 
 .. in the Priesthood 
 
 Sevenfold Purging 
 
 Expiation in the Gaze of Heaven 
 Sin Loathed by God 
 Discipleship following Christ to Ro 
 proach 
 
 Ridden Sin ..... _ 
 
 Good New- 
 Common People 
 
 • n 
 
 Culpability of Ignorance 
 
 S.ripture the Antidote for Ignorance 56 
 
 itive Addenda 57,58 
 
 Chapter V: Trespasses Heedlessly 
 
 : ITED 
 
 Readings 58, -V. 
 
 Complacent Ignorance 
 Conniving at Wrong-doing ..... 
 Contagiousness of Sin 
 Responsibility of Words 
 Way of Pardon 
 
 Contraction of Defilement ^.. 
 
 What God expects of Us 
 
 Mediation 
 
 Divine Forgiveness 
 
 Trespasses dono Ignorantlv .... 
 
 " Amends " by Christ for Man's Faults 
 
 Trespass Penalty ._„ 
 
 Sacrilege mm , 
 
 Reparation 
 
 Error Through Inadvertenco 
 
 Illustrative Addenda .... 70, 
 
 Chapter VI: Trusr-Ass Offerings; 
 
 Priestly Consecration ..... 
 
 Suggestive Readings 
 
 Distinctions between Trespasses against 
 
 God and Man 
 
 ra, 73 
 
 73 
 
■.LAICAL INDEX. 
 
 Harm dono by Trespass 
 Restitution made for Wrong.... 
 
 Duty of Honesty 
 
 Broach of Confidenco 
 
 Depositing Property 
 
 Beneficence of a Redeemed Life 
 
 Dishonesty 
 
 Dignity Linked to Duty 
 
 Sacred Attiro 
 
 Divine Fire Humanly Maintained 
 
 Fire not to <io Out 
 
 The Altar Fire 
 „ „ A Symbol of Regener 
 
 ating Grace 
 Inextinguishablo Fire 
 Priestly Services and Privileges 
 
 l»i vine Friendship 
 
 .Ministerial Dedication 
 Sin-offering a Shadow of the I 
 Illustrative Addenda 
 
 82 
 
 ... 82 
 ... 88 
 
 84 
 
 96, -7 
 
 Chapter VII : Kn r.M <>i mi: Sac 
 Tin: l'i.v> i: Ol I EBDG 
 .. 
 Invariable Laws for Sacrifice 
 I i -o-offoring Sacrilieo 
 Believers' Peace and Portion 
 Law of the Peaco-ofTerings .... 
 Ritual of Sacrilieo ... 
 l'i actioal bignifl ess .... 
 
 Trespass Offering 
 Rigidity of ti. 
 Thanksgiving 
 
 Excommunication 
 
 R 
 
 Whole Duty 
 
 Summary of the Off erings 
 
 nda 
 
 Chapter VIII : PbIMTHOOD Iniiiaii D 
 and OOHBSI B m ED 
 
 ngs _ .... 100, LOl, 
 
 Priests versus Priestism 
 Calling of the Priests 
 Ministry ol tho Priesthood ..... 
 Qualifications of Hod's Ministers 
 Consecration of the Priests 
 Solemnity of tho Ceremony of Conse- 
 cration 
 
 Completeness. „ 
 
 Significance, etc. .. » 
 
 God's Elected Priests 
 An Elect l'eoplo 
 
 Israel's Ulory 
 
 The Holy Crown 
 
 Sanetitieation 
 Perfect Service 
 
 Living Sacrifices 
 
 Hearty Service 
 
 Seven Days' Consecrat; □ 
 
 Exemplary Obedience 
 
 lu) 
 
 100 
 102 
 108 
 L04 
 
 L06 
 L08 
 
 109 
 110 
 
 111 
 111 
 111 
 Hi' 
 112 
 113 
 113 
 113 
 LIS 
 113 
 113 
 111 
 
 r-AOE. 
 
 Suggestive Readings 115, L16 
 
 Kntering upon Priestly Work 117 
 
 Sacrificial Preparation for God's 
 
 Appearing 1 1 7 
 
 Consecration Qualifying for Work 1 1 8 
 
 A Solemn Benediction 119 
 
 Within the Secret of God's Tabernacle 120 
 
 Priests' Entrance upon Office 120 
 
 Aaron's First Offering for Himself 122 
 
 „ Offering for the People 1 22 
 
 Blessing the People .... L28 
 
 Miraculous Fire .... . L26 
 
 Conditions of Blessing 126 
 
 Blood of Sprinkling .... 126 
 
 God's Acceptance of S I 126 
 
 Gracious Fire 127 
 
 Illustrative Addenda 127,128 
 
 Chapter X: RacKLEM IflKIsTBI Ki- 
 
 i:iki.i> 128 
 
 128, IS ■ 
 
 olsive Incense .... 180 
 
 Youthful Profanity 
 
 Sin of Aaron' ... I ■ 
 
 Dogi it is Holy 
 
 The Law of Worship F'>7 
 
 Spurious Worshippers: Daring and 
 
 D m .... 
 
 Warn ppers .... 1 1" 
 
 Silc:: v . . L42 
 
 Elevation above Private 
 IW _. no- 
 tations Perilous to Communion 1 II 
 
 I'm tneas of the Ritual 145 
 
 No Joy before God's Altar ... L46 
 
 I 17 
 
 Utar 1 17 
 
 Vi' I ■ ity I 18 
 
 Silenco of Aaron I 18 
 
 Mute Suffering _ 148 
 
 Submission to God in Ailli;i n .... L48 
 
 Public Lamentation 149 
 
 Help to Temperanco 149 
 
 A I»ivino Prohibition 149 
 
 lll-.t L60, 151 
 
 Chapter XI: F i PiiHlRlD ani> 
 
 . iiii-.iiki) ... LSI 
 
 151, 152 
 _;uishing the Precious from the 
 
 Vile > 162 
 
 Forbidden Foods .... .... 151 
 
 Restraint upon Festivities 155 
 
 1. gal Prohibition Abrogated by Chris- 
 tianity 
 
 Symbols of Cleanness in Animal Life . 157 
 Jehovah's Concern f t Israel's Well- 
 being . L69 
 
 Jehovah's Concern for His own Glory L60 
 
 The Clean and Unclean 
 
 Illustrate t 1 1 
 
 Chapter IX: Inail,lkal Ministries of 
 AaBQH- •■•■ H5 
 
 Chapter XII . Mm unity 
 
 
 
 Motherhood 
 
 lot 
 
 l.il L66 
 165 
 

 ft 
 
 3PICAL 
 
 INDEX. 
 
 ill. 
 
 
 PAGE. 
 
 
 PAGE. 
 
 Birth 
 
 
 166 
 
 Aaron's Sacrifice Compared 
 
 with 
 
 Pollution and Purifying 
 
 
 166 
 
 Christ's 
 
 214 
 
 Statute Relating to Maternity 
 
 
 167 
 
 Ratitication of the Statute of Atone- 
 
 Illustrative Addenda 
 
 
 169 
 
 ment ... 
 
 215 
 
 
 
 
 Undue Familiarity in Divine Things 216 
 
 Chapter XIII : Leprosy : its Discovery 
 and Treatment 
 
 160 
 170 
 
 Sin Removed 
 
 Intercession 
 
 Supreme Demand for Holiness 
 
 216 
 
 217 
 
 217 
 
 Man Physically a Victim of Maladies 
 Disease, Development, Doom 
 
 171 
 172 
 
 The Atoning Sacrifice 
 Illustrative Addenda 
 
 217 
 
 217, 218 
 
 The Leper before the Priest 
 
 
 173 
 
 
 
 "Unclean! Unclean!" 
 
 
 175 
 
 Chapter XVII: The Sanctity of 
 
 ' THE 
 
 Leprosy, a Parable of Human 
 
 De- 
 
 
 Blood 
 
 218 
 
 pravity 
 
 
 176 
 
 Suggestive Readings 
 
 218, 219 
 
 Sinful Surroundings 
 
 
 178 
 
 Solemnity of Sacrifico 
 
 219 
 
 Wondrous Workings of God's Graco 
 
 iro 
 
 Place of Sacrifice .... 
 
 220 
 
 First Symptoms of Depravity 
 
 
 1711 
 
 Blood Prohibited as Food 
 
 "21 
 
 Scrupulous Care in Dealing 
 
 with 
 
 
 Holy Blood 
 
 223 
 
 Depravity 
 
 
 180 
 
 A Divine Prohibition 
 
 224 
 
 Sin not to be Connived at 
 
 
 180 
 
 Illustrative Addenda 
 
 225 
 
 Degrees of Depravity 
 
 
 181 
 
 
 
 Results of Unremovcd Dopravity 
 
 
 181 
 
 
 
 Illustrative Addenda 
 
 L81 
 
 , L82 
 
 Chapter XMII: Incestuous 
 
 riaoes : Domestic Purity 
 
 ttive Readings 
 
 Unaccommodating Godliness 
 
 Mab- 
 
 225 
 
 225, 226 
 
 Chapter XIV: Leprosy Cllan bed 
 
 
 182 
 
 226 
 
 Suggestive Readings 
 
 182 
 
 . \<\ 
 
 Nonconformity to the World 
 
 22S 
 
 The Law of Cleansing 
 
 
 184 
 
 Blessedness of Obedience 
 
 229 
 
 Anxiety for Recovery 
 
 
 185 
 
 God's Holy Name 
 
 220 
 
 Remedial Measures 
 
 
 186 
 
 Conjugal Chastity, Holiness it 
 
 i the 
 
 Progressive Cleansing 
 
 
 186 
 
 Homo 
 
 230 
 
 Grace for the Poor 
 
 
 188 
 
 Illustrative Addenda 
 
 231 
 
 Purity in the House 
 
 
 189 
 
 
 
 
 
 191 
 
 
 
 Divino Compassion Exhibited 
 
 
 191 
 
 Chapter XIX: Practical Piety: 
 
 Bb- 
 
 A Tvpe of Redemption 
 
 
 101 
 
 LIGION IN ALL R ELATIONSUIPS 
 
 232 
 
 Sanotiflcation 
 
 
 192 
 
 Suggestive Readings 
 
 232 
 
 No Excuse for Neglecting Cleansing .... 
 
 192 
 
 Religion of Morality 
 
 232 
 
 Completeness of Cleansing 
 
 
 192 
 
 Genius of the Mosaic Laws .... 
 
 234 
 
 Leprous Houses ..._ 
 
 
 192 
 
 Personal Holiness 
 
 236 
 
 Depraved Surroundings 
 
 
 193 
 
 Family Piety 
 
 236 
 
 Illustrative Addenda 
 
 L98 
 
 , 104 
 
 Filial Obliga'ions' .... 
 
 Willing Offerings of Poace 
 
 Harvest Gleanings 
 
 237 
 
 2:17 
 
 2:;7 
 
 Chapter XV: Secret Physical 
 
 lM- 
 
 
 Jehovah's Righteous Demands 
 
 2:;8 
 
 11 KITIKS 
 
 
 101 
 
 Fairness to Hired Labourers 
 
 230 
 
 ive Readings 
 
 
 104 
 
 Impartial Justice 
 
 239 
 
 \ Uenoss of Fallon Human Nature 
 
 
 
 194 
 
 Tale-bearing and Slander 
 
 ..... 239 
 
 Indecencies 
 
 
 195 
 
 Neighbourly Love 
 
 24C 
 
 Odiou8noss of Personal Impurity 
 
 
 195 
 
 Responsibility of Stewardship 
 
 240 
 
 Consequences „ ,, 
 
 
 196 
 
 Reproving our Neighbour 
 
 241 
 
 Secret flow of Sin 
 
 
 197 
 
 Wicked Superstitions 
 
 242 
 
 Radical Cure of Sin 
 
 
 107 
 
 Sacredness of the Sabbath .... 
 
 242 
 
 Illustrative Addenda 
 
 
 
 108 
 
 Homage for Age 
 
 Courtesy to Strangers 
 Business Honesty 
 
 242 
 
 243 
 
 243 
 
 Chapter XVI: The Great Day 
 
 OB 
 
 
 Illustrative Addenda 
 
 243, 214 
 
 Atonement ... 198 
 
 five Readings 198, 199, 200 
 
 Explanatory Article on " Azazal " 200 
 
 A Unique Day in Israel 2"2 
 
 Typical Enactment of Atonement 203 
 
 Slain Goat and Scapegoat 204 
 
 Intercession of Christ .... 205 
 
 Worth of Sacrifices 207 
 
 Full Atonement ... 208 
 
 Day of Atonement 212 
 
 Aaron's Sin Offering for Himself 213 
 
 Chapter XX. : Social and Moral Ckimes 244 
 
 Suggestive Readings ... 24. "> 
 
 Axe Laid at Root of Moral Evil 245 
 
 Capital Offences l'4i> 
 
 Connivance at Iniquity 24 7 
 
 Possibilities of Sanctity .... 240 
 
 Grief of Undutiful Children „... 249 
 
 The Hebrew Church ..... „... 251 
 
 Godly Distinctiveness ..... ..... 252 
 
TOPICAL INDEX. 
 
 Chapter XXI.: Purity in the Priesthood 252 
 
 Suggestive Readings .... 253 
 
 Sacred Relationships 253 
 
 Dignity of the Priesthood Inviolate 
 
 Qualifications for Sacred Service 266 
 
 Allowance for Human Infirmity 267 
 
 Illustrative Addenda 268, 2 o'J 
 
 Chnpter XXII: Priestly Pbivteegbs 
 
 1'orfeited by Um i.la.vn ess 
 Suggestive Headings 269, 
 
 Solemn Regard for Hallowed Things 
 
 Defiling Holy Things 
 
 Irreverence amid Sanctities 
 
 The Best for tho Highest 
 
 Blemishes in our Sacrifices 
 
 1'ii'iuestioning Obedionco Peremptory 
 
 The Jealousy of Jehovah 
 
 Holy Feasts Forbidden to Strangers 
 
 lices 
 
 Holy Ministries Refused from Strangers 
 
 [brail's Bom Fm- 
 
 
 Chapter XXIII 
 
 TIVAL9 — . 
 
 tdings 
 
 
 
 Tho Sabbath 
 
 Significance of tho Passover 
 
 Tho Passover ...- — 
 
 I ox the First Fruits 
 
 1' niecost and tho Spirit 
 
 . rial of Blowing of Trumpets 
 
 
 
 l easl I i abernaolea 
 Festival of Tabernacle* and In- 
 gathering 
 Feast — 
 
 First Fruita Sheaf 
 
 Solf in Abej • ■ 
 
 real Homo 
 
 Beginning the Reaping 
 
 Harvest Gleanings 
 
 Great Day of Atonement 
 
 S journing in Booths 
 iUm '--'a 
 
 Chapter XXIV: SamOTOAM Lk.iii 
 shiwrread: Blasphemy 
 
 260 
 260 
 261 
 
 263 
 2 !6 
 
 L'u7 
 
 
 St i*gs 
 
 Continuous Lustre of a Godly Life 
 
 The Bread of the Presence 
 
 Lamps of the Tabernacle 
 
 Table of Shewt.rea.l — 
 
 Blasphemy of Qod'fl Holy Name 
 
 „ of Shelomith"s Sen 
 
 Goldon Candlestick 
 Glory of tho Church 
 Shewbread 
 Special Time for Service 
 
 I'm; 
 287 
 
 287 
 288 
 
 288 
 
 29] 
 
 294 
 295 
 
 296 
 296 
 
 Evil Connections 
 
 Slaying the Blasphemer 
 Blasphemy 
 Iuexorableness of the Law 
 
 Illustrative Addenda 
 
 PAGF. 
 
 „.. 296 
 
 296 
 
 296 
 
 296 
 
 296, 297 
 
 Chapter XXV: The Year «>f JrjSZLBB 
 
 Sabbath of Rest unto the Lord 
 Jubilee Year: its Fourfold Significance 
 
 Glad Facts of the Jubilee 
 
 r of Jubilee 
 Principles Contained in Jubilee Regu- 
 lations 
 
 Canaan: tho Lord's Land for E 
 
 ;ed Philanthropy 
 Sabbatical Year ... 
 Lessons of tho Jubilee 
 Jubilee a Typo of the Gospel 
 
 - 
 
 B ft! Sen iee 
 
 //Ai .__ 
 
 Chapter XXVI: RSUOIOB \- DXTBR- 
 
 
 
 
 
 Advantage* of Religion in Xation's Lifo 
 ..... 
 :an8grcssion and D; 
 Desolation apOB Israel 
 
 Lost Tribes of Israel 
 
 Fundamentals in I D 
 
 'ives to True 
 Tho Bow in I 
 
 
 
 
 
 lliness 
 annel amid His I' 
 
 Emancipated and Elevate 
 
 Cowardice of Goilt ..... „. 
 
 Pride Crushed 
 
 lev Punished 
 
 rmination to Punish Sinners 
 i r.arrennoss 
 
 God's Promises to Penitents 
 
 Qainsoi a Good Ancestry 
 
 /.'.., ..... — 
 
 L"7 
 
 298 
 298 
 2 9 
 800 
 
 301 
 
 808 
 
 304 
 
 806 
 
 307 
 
 
 309 
 
 811 
 318 
 
 816 
 817 
 
 819 
 819 
 
 321 
 
 8 l 
 
 823 
 
 Chapter XXVII: VoTlVZ OlTXRUI 
 
 i hi. 1. ED 
 Suggestive Readings ..... — 
 
 rning Vows „. 326 
 
 Comparative Ability 
 Ki'.iemption of Votive Offerings 
 
 History of Tithes 
 
 Law and Gospel 
 
 Commandments of the Lord 
 
 Ittu.. tnda — — oo- 
 
ANALYTICAL INDEX. 
 
 PAGE. 
 
 129, 142, 145 
 
 •for Himself." 
 
 122, 213 
 
 Inaugural Ministries of 115, 117, 1 2 1 
 
 Makes the Atonement 212 
 
 ' Offerings for the People -122 
 
 „ Sorrow .... }}$ }« 
 
 „ Submission -. )* r H8 
 
 Aaron's Sacrifice Compared with Christ a .11 
 
 826 
 327 
 326 
 
 2 
 111 
 89 
 . . 249 
 ,8, 126 
 15, ]<>S 
 18,216 
 
 227 
 
 lis 
 
 Aaron, Grief for his Sons 
 „ His First Offering 
 
 Sons, The Son of 
 Ability, Comparative.... — 
 
 ' Determined by the Priest 
 " No Standard of our Acceptance .... 
 to Hallow, Man's 
 
 128. 132, 135 
 
 267 
 
 117 
 
 10 
 
 _ &2 
 146 
 
 Abihu and Nadab 
 Absolute Consecration 
 
 Abstinence from Sin 
 
 Acceptable Worship 
 
 Acceptance with God...- 
 Access to God 
 
 Accommodating Conscience ... 
 Acquicsence in Affliction 
 A'toration in Worship 
 Aged, Homage for .... 
 Agricultural Labours 
 Allowance for Human Infirmity 
 Altar, Despising God's 
 Fire .... 
 
 Inextinguishable 
 „ No Joy before God's ..... 
 
 Offerings, Communion through 4, __i 
 
 " Symbol of Regenerating Grace 82 
 
 " Amends " made by Christ ; _ 66 
 
 Man Cannot Mako b7, 7i 
 
 Angor, Danger of - 294 
 
 „ Divine ..... f*« 
 
 Ancestry : Gains of a Good ..... 323 
 
 Anointing 107, 10J, 1^1 
 
 Anxiety for Recovery - "' 
 
 Ascending Fire l ' i JJ 
 
 Associations, Evil ..... ;•••■ ' 
 
 Atonement, Measured by Man ssm 45 
 
 Great Day of 198,203,212,285 
 
 '.I Basis of 1 207,210 
 
 Tvrical Enactment of 206 
 
 Vull 208,210 
 
 Statute of, Ratification of the 215 
 
 Vast Virtue Needed in 70 
 
 Attainments, Progressive ...- - J87 
 
 Attire, Sacred ™> 1<jy ' 1J ^ 
 
 Authorship of Leviticus * 
 
 Awakened Conscience ** 
 
 " Azazel "' 
 
 B 
 
 PAGE. 
 
 Beauties of Jesus Foreshadowed 
 
 
 21 
 
 Beautiful Country Devastated 
 
 
 315 
 
 Beautiful in Worship 
 
 
 28 
 
 Beguiled into Sin 
 
 
 42 
 
 Benediction, A Solemn 119, 
 
 123, 
 
 126 
 
 Benefactor, The Christian a 
 
 78, 
 
 119 
 
 Beneficence of a Redeemed Life 
 
 
 78 
 
 Benevolence 
 
 
 308 
 
 Best, The: God Demands 
 
 37, 
 
 263 
 
 Birth 
 
 1GG 
 
 ,108 
 
 Blasphemy 
 
 
 287 
 
 Blasphemer, Slaving the 
 
 
 296 
 
 Blasphemy against God's Holy Name 
 
 292, 
 
 296 
 
 Real and Relative 
 
 
 293 
 
 „ of Shelomith's Son .... 
 
 
 294 
 
 Blessing and Curse 
 
 
 312 
 
 Blemish, Christ without 
 
 
 2 
 
 Blemishes in Sacrifice 
 
 263 
 
 , 266 
 
 Blind, The 
 
 
 239 
 
 Bloodless Sacrifices 
 
 
 20 
 
 Blood of Sprinkling 
 
 
 12<> 
 
 „ Life in tho 
 
 
 225 
 
 , Not to be Shed Heedlessly 
 
 
 
 224 
 
 ., Prohibited as Food 
 
 
 221 
 
 „ Sanctity of 218,222 
 
 ,223 
 
 ,224 
 
 Bodily Appearance 
 
 
 258 
 
 Deformities 
 
 iv i 
 
 ,1/2 
 
 „ Infirmities 
 
 
 
 258 
 
 Body, the House of the Soul 
 
 
 
 192 
 
 Bondage, Deliverance from 
 
 
 302 
 
 Bondmen, Hedeeming the 
 
 
 298 
 
 Booths. See Tabernacles. 
 
 
 
 Bounty, God's 
 
 299 
 
 ,304 
 
 Bow in the Cloud 
 
 
 318 
 
 Bread of God's Prosenco 
 
 
 290 
 
 Breastplato 
 
 
 112 
 
 Burnt Offering. See Sacrifices. 
 
 
 
 „ Its Significance 
 
 
 9 
 
 Business Honesty 
 
 243 
 
 ,214 
 
 „ See Trade. 
 
 
 
 c. 
 
 Cakes. See Shewrread 
 
 Calling, The Priestly ... 104 
 
 Camp, Without the ..... 39 
 
 Canaan, God Claims the Soil 29S, 304, 30G 
 
 , Pilgrims to „.., .... 286 
 
 „ The Land Never to bo Sold 298 
 
 Candlesticks, Golden 288, 295 
 
 „ Christ amid the 289 
 
 Capital Offences 246 
 
 Celibacy 258 
 
 Church, Glory cf tho ... 295 
 
ANALYTICAL INDEX. 
 
 PAGJ . 
 
 Church: its Privileges and Duties 295 
 
 „ The Eehrew 251 
 
 „ Workers must he Godly ... 267 
 
 Character as Qualifying Sacrifices 2 
 
 „ Defects of ..._ 25 1 
 
 „ Imperilled by Slandor 23 I 
 
 Charity ..... 243 
 
 Chastity 
 
 Childhood. See Matkrnity ; also ... I in 
 
 Children, Dutifulness of 233,23* 
 
 ,, Grief of Ohdutiful 24 l 
 
 Christ amid the Golden Candlesticks 28' 
 
 „ as Peace Offering 
 
 „ Giver of Rest 
 
 „ His Meekness 
 
 „ His Self-devotednoss 
 
 „ Intercession of 
 our Passover 
 
 67, 1 
 
 93 
 271 
 
 18 
 
 21 15 
 268 
 
 
 1- 1 
 
 „ our Priest 
 
 „ Tabernacling in the Flesh 
 the Food of 1 lis People 
 the Lamb 
 „ the Lamb Slain 
 without Blemish 
 Christian Purity 
 Civic Benevolence 
 
 Clean and Unclean 
 
 Cleanlinoss in the House 
 
 Cleansed, Leprosy 
 
 < licensing, Pri gres i\ a 
 „ The Law 61 
 ,, The Sinner's 
 
 Commandments of tho Lord to M 
 Commorco. See BnsiHBSS 
 Common People 
 
 Communion with God 121 
 
 Communion with God through Ss 
 
 Communities, SinB of 
 
 Community. Sin in a.... 
 Companions, Evil 
 
 ( lompassion, Divine 
 
 Complacent Ignorance 
 Completeness in Self-Devotion 
 Confidence, Violated 
 Conformity to the World 
 Congregations. S 
 
 Conjugal Chastity 280. 266 
 
 Conniving at Wrong 61,227,247 
 
 Consecration 19, 34, B9.100, I"-. 113 118, 290 
 ConBequenci .1 Impurity . . 196 
 
 Contagiousness of Hit 
 Contonts of Leviticus Summarize 
 
 Contrition 
 
 Convocations, Holy 
 
 Corruption, Man's Inherent 
 
 ,, See Dei-kavitv 
 
 Courage. See OowABDloa 
 Courtesy to Strangers 
 Cowardice of Quilt 
 Craven. See COWABDICB 
 Creation. Com; leted .. 
 
 Creator — God, of Everything 
 
 Crown, The Holy 
 
 Curo of Sin 
 
 Custom 
 
 281 
 L67 
 
 las 
 
 186 
 191 
 195 
 
 144 
 
 SO 
 
 296 
 191 
 
 la 
 
 62, 64 
 
 . 31 
 
 '_' 5 
 
 .... 17 
 
 243 
 320 
 
 106, 112 
 197 
 
 231 
 
 I'A )| 
 
 Day of Atonement 198 
 
 Deaf, The 2 19 
 
 Debts, Cancelling 802 
 
 Deceitful .... 233 
 
 Dedication 15, 18, 82, 1 1'7, 284 
 
 Defects of Character ... 251 
 
 Denied Sanctities ..... 45,137,148 
 
 tent .... .... 217 
 
 Defiling I My Tiling ... .... 261 
 
 Degradation of Eoly Things 136 
 
 in Christ 84 
 
 .... 
 
 Depravity .... I7d, 179, 1- I, 194,217 
 
 „ Degrees of .... 181,246 
 
 ,, Results of Unremoved 181 
 
 Developments ..... 181 
 
 Dignity Linked to Duty 
 
 Dignity of Man 
 
 Disoipleship . illowi i .".I 
 
 Disease- 171, 172 
 
 1 opment, Do 1 72 
 
 Dishorn- ... 79 
 
 Disobedience, Punishment of 817 
 
 Distinctness, Godly ... ibi 
 
 • I'M behold, Family. 
 
 Dread • I . .. 17 
 
 Drunkenness See Intoxii itioh 
 
 Dttty of Man '.''.I 
 
 K. 
 
 Early Annals of Man .... 48 
 
 Elect People .... Ill 
 
 i _... 
 Emancipated an I El i ited 
 
 le 820 
 
 •ion in Worship ... 181 
 
 vers.... 
 
 ' m 81 
 
 . . 820 
 227, 246 
 
 Equity of God' 819 
 
 Wrong ill 
 
 :_•.'.. I ; 
 Excellencies in v, . » -, ,ip 
 
 Excitement in W l'.|, 111 
 
 .... 99 
 
 Exouse, N . .. 192 
 
 Exousing Sins 
 
 Experi ng 
 
 Expiation 53, M."> 
 
 D. 
 
 Daring and Doom 
 
 E. 
 Fairness in Trade 
 Faith, The Sacred Rest ol 
 mess 
 S roaring 
 Familiarity in Divino Things Checke 
 
 Family Connections 
 
 Familj 285, 
 
 Family Purity l! 0, 
 
 Faultlessnees in Sacriiiee 
 Feast of Blowing the True 
 
 ,, First Fruits 275, 
 
 ,, Harvest 
 
 ,. Paschal 
 
 Pentecost .... 
 
 of the Lord 
 
 Fellowship, A Law ol 
 
 271 
 
 288 
 
 1 216 
 
 296 
 
 248 
 
 36 
 277 
 
 225, 
 
 274 
 
 284 
 
ANALYTICAL INDEX. 
 
 
 PAGE. 
 
 
 PAGE. 
 
 Fellowsuips, Christ's Happiness in 
 
 35 
 
 Helplessness, Guilty Man's 
 
 184, 193 
 
 „ God's Feast of 31, 3 
 
 Helpless, not Hopeless 
 
 191 
 
 „ in Christ, Man's Blessed 
 
 ... 34 
 
 Hidden Sin 
 
 ..... 55 
 
 Fervour, Christian 
 
 16, 26 
 
 High Priest 
 
 208 
 
 Festivities, Restrained 
 
 155, 16 + 
 
 Higher Privileges ..... 
 
 188 
 
 Festivals, Israel's Holy 
 
 267 
 
 Holiness Demanded 
 
 217, 236 
 
 Festival, Sacred Life a 
 
 283 
 
 ., to the Lord .... 
 
 101, 106 
 
 Filial Obligations 
 
 2i '.7 
 
 Holy Blood 
 
 223 
 
 Fire, " Strange" ... 128, 
 
 131, 147 
 
 „ Dwellings 
 
 266 
 
 „ npon the Altar 3,16,81 
 
 , 82, 147 
 
 „ Feasts Forbidden to Strangers 
 
 266 
 
 „ not to go out 
 
 81 
 
 „ Ministries Refused from Strangers 267 
 
 ,. Miraculous 
 
 125, 126 
 
 ,, Spirit's Energy 
 
 17 
 
 ., i ■ racious 
 
 127 
 
 Home 194, 
 
 230, 302 
 
 First Fruits. See Fkasts 
 
 
 „ Sanctities 
 
 .... 190 
 
 Food 
 
 151, 154 
 
 „ Type of Heaven 
 
 ..... 251 
 
 „ Unclean 
 
 152, 154 
 
 Home. See Family 
 
 
 . iiess 6 
 
 5. -7, 65 
 
 Homage 
 
 21 
 
 Formalists 
 
 .... 148 
 
 Honesty 
 
 77, 79 
 
 Fowls as Sacrificial 1 
 
 ;{ 
 
 Honey 
 
 ... 20 
 
 Fragrant Sacrifice 
 
 21 I 
 
 Hospitality 
 
 234 
 
 Frail Habitations 
 
 287 
 
 Household Purity ... 
 
 189 230 
 
 Frankincense 
 
 ... 20 
 
 Houses, Leprous 
 
 192 
 
 „ Symbolizes Christ's Delight - 
 
 
 
 fulness 
 
 23 
 
 I. 
 
 
 Freedom in Offerings 
 
 36, 2 3 
 
 Idolatry Interdicted 
 
 319 
 
 Friendship, Divine 
 
 83 
 
 ., Prevented 
 
 219 
 
 
 
 Ignorance 
 
 57 
 
 G. 
 
 
 „ Complacent 
 
 60 
 
 Garments. Seo Attire 
 
 
 Sins of .... 39, 10, 44, . 
 
 50, 53. ."... 
 
 * lifts to Priests 
 
 .. 23 
 
 ,. Trespasses dono in .... 58, 65, 69 
 
 ( ileanings, Harvest .... 
 
 22.7. 285 
 
 Immanuel. Seo Esimaniel 
 
 
 
 
 
 Impiety 
 
 136 
 
 „ Equity of His Ways 
 
 319 
 
 Impure Service 
 
 28 
 
 „ His Holy Name 
 
 229 
 
 Impurity 
 
 195 
 
 ,, His wondrous (iraco 
 
 .... 179 
 
 Inadvertent Sins. Seo Lixorance 
 
 
 „ Place for Meeting Him 
 
 13, 120 
 
 Incense Repulsive 
 
 13) 
 
 within the Tabernacle 
 
 12, 120 
 
 Incestuous Marriages 
 
 225 
 
 Godliness, Unaccommodating .... 
 
 226 
 
 Incorrigibleness 
 
 ... 32] 
 
 ,, Valour and Victory through.... 320 
 
 Indecencies 
 
 195 
 
 Godly Distinctiveness 
 
 252 
 
 Indifference 
 
 ... 71 
 
 ,, Life, Lustre of a 
 
 
 Indulgence, See Temperance 
 
 
 Sin in tho 
 
 _.. 46 
 
 Inextinguishable Fire 
 
 82,86 
 
 1 tod's Righteous Demands 
 
 238 
 
 Infection 
 
 192 
 
 <iood News.... 
 
 ... 55 
 
 Infirmities a Hindrance 
 
 27.7 
 
 Gratitude to God 94, 
 
 
 Inherent Corruption of the Sinner 
 
 47 
 
 i luilty Man's Helplessness 
 
 ..184 
 
 Inhumanities in the Xame of Religion 218 
 
 1 and Law Compared 
 
 
 Initiation. See Ministers, Priests 
 
 i 
 
 ,, Age Inaugurated 
 
 I'M) 
 
 Injury to Man 
 
 74, 85 
 
 „ Foreshadowings 
 
 236 
 
 Injustice 
 
 233 
 
 Joy 
 
 279 
 
 Intemperance. See Intoxication 
 
 
 ,, Trumpet 
 
 278 
 
 Intercession 
 
 217 
 
 ;ninent, Divine 
 
 310 
 
 of Christ 
 
 .... 206 
 
 
 1-s 
 
 Intoxication 134, 144 
 
 , 149, 151 
 
 ,, Transformations of 
 
 78 
 
 Irreverence amid Sanctities _... 
 
 262 
 
 ., Wondrous 
 
 17'.) 
 
 Israel, Desolation upon 
 
 315 
 
 
 
 „ Lost Ten Tribes of 
 
 315 
 
 H. 
 
 
 Israel's Wellbeing 
 
 ..... 159 
 
 Habits, Ungodly 
 
 296 
 
 
 
 Harm. See Injury 
 
 
 J. 
 
 
 Harvest Home 
 
 ... 284 
 
 Jealousy, God's, Concerning Worship 68, 160 
 
 Harvest 237,231,282,284, 
 
 285, 286 
 
 „ of Jehovah 
 
 ..... 266 
 
 ,, Ingatherings 
 
 276 281 
 
 Jehovah, Xame Disused by Jews 
 
 293 
 
 „ Sheaf of First Fruits 
 
 277., 286 
 
 „ Jealousy of 
 
 266 
 
 Heavenly Feast 
 
 283 
 
 Joy in Worship 
 
 „... 285 
 
 ,. Rest asked by tho Soul 
 
 271 
 
 „ of the Gospel 
 
 .... 279 
 
 i ! ibrew Church 
 
 251 
 
 „ Heavenly 
 
 ..... 284 
 
 1 [oaler. Confidence in 
 
 ..... 185 
 
 Joyful side of Religion 
 
 ..... 282 
 
 Helpfulness, God's Abounding 
 
 184 
 
 Joyous Privileges open to us in Christ ... 34 
 
 
 
 
 2Y 
 
ANALYTICAL INDEX. 
 
 l'AGE. 
 
 Jubilee : a Typo of tho Gospel 307 
 
 „ Blessings Consequent on Atone- 
 ment 300 
 
 „ Glad Facts of the 300 
 
 „ Lessons of the 306 
 
 „ Regulations of tho .... 303 
 
 Year of 297,299,301 
 
 Justice 234, 244 
 
 „ Impartial 239 
 
 K. 
 Kinsman Needs Wealth 
 
 Kinsman's Uights 807 
 
 Knowledge v. Ignorance. See Ignorav i . 
 
 Labourers, Fairness to Hired 
 
 Landed Estates 
 
 Lamps on the Candlestick 
 
 Law and Gospel 
 
 ,, Inoxorableness of tho 
 
 „ of the Tabcrnaclo 
 Leaven 
 Leper 
 
 Leprosy 16 
 
 ., loathsomo 
 
 a typo of Redemption 
 
 Leprous houses 
 
 Liberty, Christian 
 
 „ a preparation for El 
 Lifo Offering, A 
 
 ,, in tho lilood 
 Lightbearers, Christian's 
 
 Light, Sanctity roquisito for 
 
 cf Testimony 
 
 Lips, (irace of 
 Loaves. Sec Snr.w r.ui w>. 
 Lovo to our Neighbour 
 Lowly. See Poob. 
 
 y.'ii Spirit 
 Lustre of a godly lifo 
 
 178, 
 
 L76, 
 
 
 288, 
 
 239 
 804 
 288 
 880 
 296 
 290 
 20 
 191 
 179 
 172 
 L9I 
 192 
 
 820 
 17 
 225 
 296 
 289 
 
 294 
 
 240 
 
 M. 
 
 Maladies 171 
 
 Maternity 164, 166, 167, L69 
 
 Marriages .... . , 286 
 
 Masters, Consideration from to Servants 289 
 
 Maintenance of the Priests 28,24 
 
 Manifestation of God... 117. L21 
 
 Man's Ability to Render Things Hallowed 260 
 
 Earliest History 
 
 
 43 
 
 Frail Body 
 
 
 286 
 
 ,, Inherent Corruption 
 
 
 47 
 
 „ Insecure Lifo 
 
 
 286 
 
 Physioal Defilements 
 
 
 171 
 
 , Tendency to profane things 
 
 hal- 
 
 
 lowed 
 
 
 260 
 
 „ "Weary Lifo asks tho Sabbath of 
 
 
 rest 
 
 
 270 
 
 Meat Offering 
 
 80, 24 
 
 Meditation 
 
 23, Go, 
 
 107 
 
 Mediatorship 
 
 
 107 
 
 Meetings, Roligious. See Congregations. 
 
 Memorial 
 
 20, 28 
 
 Mercy Seat 
 
 
 2 7 
 
 Merits. Hateful to God 
 
 
 147 
 
 Millennial Blessings 
 
 299, 
 
 3((i 
 
 Ministers 
 
 28, 2 
 
 , 29 
 
 Ministers, Dedication of 84, L03, 
 
 Must boTruo-born Sons of 
 
 Not Priests 
 
 Purity of 
 
 Qualifications of 
 
 Reckless 
 
 „ Temptations of 
 
 Moral Evil 
 
 Morality 
 
 „ the Religion of 
 Mosaic Laws, Genesis of 
 Motherhood. See Maternity 
 Mate Suffering 
 
 L08, 
 God 
 
 106, 
 
 128, 
 
 196, 196. 
 
 AGE. 
 
 127 
 2i i 7 
 108 
 868 
 256 
 150 
 144 
 845 
 248 
 282 
 28 1 
 
 148 
 
 X. 
 Nadab and Abihu. See Auihu. 
 
 National Priesthood .... 106 
 
 „ Tran^rossions and Disaster . 818 
 Name of God Blasphemed .... 292, 29 I 
 
 „ Jehovah disused 298 
 
 Nation, Advantages of Religion to a 810 
 
 „ Calamities on , . Bl I 
 
 Profanation of Nation's Sanctities 816 
 
 Pi -•■ isy of 818 
 
 Nearness to God 126 
 
 Neighbour, Duty to our 241 
 
 Trespasses Against 72 
 
 N'ei-hbonrlinoss 7 3, 28 1, 889, 244, 298 
 
 ir .... 278 
 
 Nonconformity to tho World 
 
 o. 
 
 Oaths 
 
 Obedienoe 95, 118, 220,249,268,281 
 
 „ Blessings Promised to 
 
 Blindness of 
 „ Duty of 
 „ Test of Faith 
 Unquestioning 
 
 aaOV Punished 
 
 Odiousness of Sin P.'.l 
 
 
 
 S LI BO D i B, 
 
 Offerer Identified with his offering 
 oil and Frankincense 
 Old. See a. .11.. 
 Oppression 
 
 
 317 
 229 
 807 
 87 
 265 
 .-.21 
 280 
 L81 
 100 
 
 3G 
 
 20 
 
 P 
 Parentage, A Godly 
 Parents 
 
 ,, Grief from Children 
 
 Pardon 
 
 Paschal Victim. See PlBSOVBB. 
 
 Passionate Strife 
 
 Passions, Low 
 
 . ar, Feast of 
 
 ,. Significance of 
 
 Peace, Divine Conditions of 
 
 ,. -offering 29, 
 
 „ The Believer's 
 
 „ Historic Instances of 
 
 Peniten< 
 
 Penitents, God's Promises to 
 
 Pentecost and the Spirit 
 
 Perfect Offerer, A .._ 
 
 Sacrifices 
 
 ..... 828 
 
 850 
 
 57, 68 
 
 293 
 
 195, 198 
 268, 274 
 
 . 278 
 85, 88 
 
 92, LOO 
 
 31 
 
 3G. «:» 
 
 382 
 
ANALYTICAL INLEX. 
 
 PAGE. 
 
 Perjury 288 
 
 Personal Holiness ..... 236 
 
 Poor 19 
 
 „ Care for 234, 238, 298 
 
 ,, Gleanings of Harvest for the 285 
 
 „ Grace for 188 
 
 Philanthropy 305 
 
 Physical Impurities 195 
 
 „ Infirmities a Hindrance 257 
 
 Piety. Family 230,243 
 
 „ in all Relationships 232 
 
 Pilgrimage 286 
 
 Pleasant Offering 8 
 
 Pollution and Purifying 166 
 
 Possessions 309 
 
 Possibilities of Sanctity 249 
 
 Poverty. (See Pook). 193 
 
 ,, Causes of 305 
 
 Practical Piety .... 232 
 
 Prayer 36 
 
 Presumption .... 134, 147, 1 19, 150 
 
 Pride I"' 11 
 
 „ Crushed 320, 323 
 
 „ Leads to Impiety 321 
 
 Priest, High, Necessity of 208 
 
 Priesthood, Approach to God, through '-':'. 
 
 „ Consecrated 100,117,120,127 
 
 „ Definition of 105 
 
 Purity of the .... 252 
 
 Priestism .... 103, 114 
 
 Priestly Elovation above Private Sorrow 143 
 
 „ Servicos 83 
 
 „ Privileges 269 
 
 Profanity 183, 1 17 
 
 Priests " 108,111 
 
 „ Calling of 104, 111 
 
 ,, Conjugal Relationships 256 
 
 „ Dedication of 108, 1-1 
 
 „ Dignity of 255 
 
 „ Errors in .... 19, "' :> - 
 
 „ Initiation of , L20 
 
 Qualifications of 106, 118, 133, 256 
 
 „ Representatives of tho Lord 256 
 
 „ Their Failure in Service 145 
 
 „ „ Maintenance 23 
 
 „ „ Ministry 105 
 
 „ Witnesses to a Spiritual Life 23 
 
 Privilogo, Conditional 254 
 
 Privileged People, Miseries Befalling a 315 
 
 Privileges, Higher 188 
 
 Profanity 133, 147, 297 
 
 Progress .... 193 
 
 Progressive Cleansing 186 
 
 Prohibitions Abrogated by Christianity 156 
 
 Promises and Warnings 312 
 
 Property 78 
 
 Property, Ancestral -p- 303 
 
 Prophetic Promises and Warnings 309 
 
 Propitiation 11, 12, 19, 31, 35, 49, 217 
 
 Public Lamentation .... 149 
 
 Punishment ... 151 
 
 „ of Pride 321 
 
 „ of Sinners ... 321 
 
 Purifying 53,54,167,217 
 
 Purity and Impurity Distinguished 262 
 
 „ in the House 189, 225, 230, 233 
 
 „ in Service _... .... 28, 137 
 
 of tho Priesthood 252 
 
 Personal 195, 196 
 
 PAGE. 
 
 R 
 
 Rashness 128, 139, 150 
 
 Reaping, Beginning Harvest 285 
 
 Rebellious, Way Open to Return 318 
 
 Reconciliation 203 
 
 „ with God 33,220,2-6 
 
 Recovery, Anxiety for 185 
 
 ., Complete 192 
 
 Regenerating Grace, Like Fire 82 
 
 Relationship Inseparable, Christian 254 
 
 Reliance on God 298 
 
 Religion 231 
 
 „ Determining Nation's Destiny 309 
 
 „ Incentives to True 317 
 
 Remedial Measures 186 
 
 Reparation. See Restitition*. 
 
 Repentance .... 285, 322 
 
 Reproach for Christ . ... 54 
 
 Reproving our Neighbour, Duty of .... 241 
 
 Repulsive Incense 130 
 
 Reserved Things ..... 99 
 
 Resignation. See also Submission 148 
 
 Rest, Christian Dispensation of . 299 
 
 „ From Toils 301, 303 
 
 „ in Finding Christ ..... 308 
 
 ,, Sabbatic Year a Symbol of 29'.) 
 
 Restitution 65,76,97,300,304 
 
 Restoration 186 
 
 Resurrection, Christ's 26, 275 
 
 „ Emblems 26, 29 
 
 „ Final, of tho Dead 276, 279 
 „ First Fruits a Symbol of 275 
 
 ,, Scene 
 
 Retribution 
 
 Revelation : Its Author, etc. 
 
 Reverence 
 
 Ritual, The Levitical 
 
 „ Sacrificial 
 Robbing God 
 Royal Servico 
 Ruler, His Sin 
 
 Sabbath 
 
 279 
 
 135 
 
 13, 18, 56 
 
 220 
 
 4 
 
 94 
 
 308 
 
 40,51 
 
 286,308 
 
 „ Abuse 322 
 
 „ Barrenness .... 321 
 
 „ for the land 297, 298 
 
 „ in the Family 237 
 
 of rest 215,213,269,299 
 
 „ perfectly consecrated 264 
 
 sanctity of 234, 242 
 
 Sabbatical Year .... 306 
 
 Sacrament of Lord's Supper 261, 27:; 
 
 Sacred life a Festival 283 
 
 „ Office 133 
 
 ,, Seasons 283 
 
 Sacrifice, Bloodless 20 
 
 Burnt 2, 9, 80, 96 
 
 „ Meat 96 
 
 ,, necessity for 14, 89, 207 
 
 Peace 29,31,35,37,90,93 
 
 „ Sin and Trespass 38, 85, 97. 98, 102 
 „ Solemnity of, Publicly Recog- 
 nised .. 219 
 
 ,, The Atoning 2 7 
 
 „ The Place of 220 
 
 ,, to Devils ..- 225 
 
 Sacrifices, Living .... 113 
 
 „ of Peace _ .... 38 
 
ANALYTICAL INDKX. 
 
 PAGE. 
 
 Sacrifices, Tho Worth of .. 207 
 
 Sacrilege 45,08,137,148 
 
 Salt, Sacrifice Seasoned with 
 
 Sanctification 113, 104, 192, 193, L97 
 
 Sanctity, Possibilities of 249 
 
 Sanctuary Ministry 133 
 
 reverenced 224,237,243 
 
 Satisfaction to God. See Restiti HON. 
 
 Scapegoat 199,210,204,218 
 
 Scripture, Tho Antidote for Ignorance 
 
 Sccrcsy 
 
 Secret Flow of Sin 
 
 „ Impurities 
 
 Secular and Sacred Things 
 
 Self- dedication 1< 
 
 „ excuse 
 
 *ying '■ ' 
 
 „ in abeyanco 
 
 „ mastery 
 
 „ satisfaction 
 
 „ surrender 81, 
 
 ., will in Service 
 
 Sensationalism 
 
 Separation 
 
 „ i and IMl 103, 150 
 
 s iparateness, ' lodly 
 
 Service, Perfect 
 ,, Royal 
 B] i ' I 
 Seven I >aj s' ( lousecration 
 
 Sevenfold Purging 
 
 Sheaf of Firstfruits 
 
 Shewbread 
 
 198 
 
 107 
 
 L94 
 
 - 
 
 .. L8 
 I I 
 171 
 i l 
 r. 
 
 249 
 284 
 147 
 111 
 20i 
 
 ,163 
 
 ■. 
 
 us 
 ., Urinous 
 .. Removed 
 
 Sinai'.-- 1 i 
 
 Sinner's Yilenoss 
 Annihilation of 
 
 ., Fearful A | 17, 241 . 
 
 „ Loathed b .... 1. 
 
 „ not Connived at 
 
 „ of Ignorance 
 
 .. Sacrifice for 
 Sin worn Spirit of Man A'\ 
 Slander 
 
 Social. See Family, Household. 
 ("rimes 
 
 j 
 Solemn Regard for Holy Tl _ 
 
 ; tigh l'riest 
 
 ; ; !' Leper 
 
 ... Flovation Above 
 „ in God's presence 
 
 Sovereignty, God'a 
 
 Spirit's Efficacy 
 
 Fulness 
 
 Graoe 
 
 Spiritual Anointing 
 
 ,, Benefa 
 
 Significance f tho Sacrifices 
 
 Union 
 Spotless High l'riest 
 Sprink 
 Stewardship 
 
 Strangers, Hospitality to 234, 243 
 
 Strife 
 
 Submission 148 
 
 118, L19 
 
 .. 295 
 
 .... LIS 
 
 275, 2x4 
 
 i l 
 i I 
 
 54 
 
 1 I 
 10 
 
 271 
 244 
 
 244 
 
 1 ■! 
 
 143 
 L45 
 
 17 
 107 
 128 
 
 1 
 
 S 
 54 
 
 240 
 259 
 
 •2W3 
 101 
 
 Substitution of Victim for the Offerer 3, 17 
 Succession in Sacrifice ... ... : '>7 
 
 Sumrnarv of Contents of Loviticus 1, 821 
 
 Superstitions ... ...234,242,244 
 
 Supper, Tho Lord's ... ... ... 278 
 
 Surroundings, Sinful ... 178, 226, 229 
 
 Swearing. See Blasphemy, 
 
 False 
 
 Sweet Savour Sacrifices ... 3, 29 
 
 Sympathy ... ... ... ... 1 19 
 
 Tabernacle, Man's Frail 
 
 Table. Golden 
 
 ... 291 
 Talebearers 
 Temperance ... ... 149, L5 
 
 >. ii.i.v. 
 
 Temptations of Ministers .. ... 135 
 
 giving ... ... - 
 
 oghness 
 
 ., 1 ... ... I 
 
 „ Great and Small 
 
 „ History of ... .. ... < 
 
 ■ 
 ,, Scripture R 
 „ v, 
 
 ... 298 
 Trade, Fairness in ... ... 284,243 
 
 Transmitted Effects ... ... ... 181 
 
 B LRU. 
 
 Trumpets, I ... 277, 287 
 
 „ 1 BS I 1 ... 
 
 ,, Gospel ... 
 
 „ Memorial of Sinai ... 
 
 r. 
 aliened Sacrifices 
 
 :i" 175 
 
 1 56 
 
 „ I > ... I.">7 
 
 uoness forfeits Priestly Privilege 
 rruptness 
 
 
 
 ual, between Q I 3iu 
 
 V. 
 Variety in Worship 
 
 Veil of •' 
 
 Vicarious Sacrifice 
 
 Vice 
 
 Lliness 
 
 Vile distinguished from tho Precious ... 
 Vileness, Man's 
 
 in of Sanctity..... 
 ion. See Dm I EGE, 
 
 Virtue 
 
 Volition in Worship 
 
 Voluntary act of Offering «, 
 
 ,, Dedication 
 
 I Ifferinge to tbe Lord 
 
 Redemption of 
 Vows, Acceptable according to tho moti< 
 ,, Cod holds us to our 
 
 L0 
 58 
 L0 
 
 . 195 
 
 . i ; 
 
 . 2,9 
 
 7 
 
ANALYTICAL INDEX. 
 
 Vows Laws Concerning 
 „ the Singular vow 
 ,, Unpaid 
 
 W. 
 Wages 
 
 Warnings and Promises 
 Watchfulness 
 Way to <iod 
 Weaknesses forfeit privileges 
 
 Weary life of Man asks rest 
 
 What God expects of us 
 
 Whisperings 1 
 
 Wilderness, Pilgrims through tho 
 
 Within the Veil 
 
 Witnesses against wrong 
 
 Words, Responsibility for 
 
 Workers in tho Church must bo godly 
 
 Worldlincss .... 
 
 Worship aceeptablo 0, 
 
 PAGE. 
 
 
 
 
 PAGE. 
 
 325 
 
 Worship, affections in 
 
 
 21 
 
 324 
 
 
 „ as a privilego 
 
 
 7 
 
 332 
 
 
 ., as Dedication 
 
 ,, Christian 
 
 „ excellencies n 
 
 
 7 
 
 7 
 
 21, 138 
 
 .... 239 
 
 
 „ excitable 
 
 ..131, 
 
 , 137, 144 
 
 312 
 
 
 ,, preparation for 
 
 
 21, 138 
 
 156 
 
 
 „ spurious 
 
 
 13i) 
 
 .. 13 
 
 
 „ symbolic 
 
 
 7 
 
 143 
 
 
 ., The Law of 
 
 
 137 
 
 270 
 
 
 „ true 
 
 
 100, 13!) 
 
 .. 64 
 
 W 
 
 orshippors, true and False 
 
 137 
 
 , 138, 139 
 
 133, 239 
 
 
 warning to .... 
 
 ... 
 
 140 
 
 ... 286 
 
 W 
 
 orthincss of Jesus foreshadowed 
 
 ..... 22 
 
 120 
 
 
 
 
 
 61 
 
 
 Y. 
 
 
 
 63 
 
 Y( 
 
 lar, A now year begun 
 
 
 278, 280 
 
 .... 267 
 
 
 - gone 
 
 
 278 
 
 228 
 
 y< 
 
 juthful Profanity 
 
 
 ... 133 
 
 ILLUSTIiATIOA'S & QUOTATIONS. 
 
 Abraham's Tent and Altar ... ... 248 
 
 " Action, 'eaves somewhere a record " ... 182 
 
 ,, '• Keen spirit, starts into instant 
 
 action" ... ... ... 248 
 
 Afraid of nothing but Fear ... ... 320 
 
 " Ailliction is not sent in vain " (Southcv ) 1 72 
 
 ■' Angela of God in Disguise " ... ... 250 
 
 " Appetite. Govern well thy" ... ... 154 
 
 ,, " No man's body is as strong 
 
 as his" (Tillotson) ... 108 
 
 Ancestors ... ... ... ... 323 
 
 Ancestral Heritages ... ... ... 303 
 
 Antiochus' Sacrilege ... ... ... 262 
 
 Ascending Fire ... ... ... l'J 
 
 Atonement not found in Ciblo. By Dr. 
 
 Taylor. ... ... ... l'J 
 
 B. 
 
 Beautiful in Worship ... ... 28 
 
 Beautiful, '• 'Tis first the Pure, and then 
 
 the" ... ... ... 29 
 
 PAGE 
 Beautiful, "Virtue is Fairer in a Person" 2.")'.) 
 Beauty—" Excellence true Beauty " ... 29 
 „ " 'Tis not a lip, an e}-c, we beauty 
 
 call" ... ... ... 258 
 
 Beecher, II. W., concerning Injury ... 86 
 Belshazzar's Sacrilege ... ... 262 
 
 Benefactors, Spiritual ... ... 128 
 
 Beneficence a Duty ... ... ... 308 
 
 Benevolence ... ... ... 308 
 
 Bible, Ignorance of ... ... ... 58 
 
 „ Salmasius' advice ... ... 58 
 
 „ Samuel Johnson's daily reading of 58 
 Blasphemy, Incident of ... ... 292 
 
 „ Louis IX. concerning ... 2 :■■". 
 
 Blood, Life in the ; A Modern Discovery 225 
 Blood— "We have the Blood of Christ" 
 
 (Schliermacher) ... ... 195 
 
 Bodily Appearance .. ... ... 258 
 
 „ Infirmitios ... ... ... 2,08 
 
 Bonar. " I thank Thco, Lord, for using 
 
 mo" ... ... ... 128 
 
 Bravory ; " Bravo man feels no fear '' ... o!o 
 
ILLUSTRATIONS AND QUOTATIONS. 
 
 l'AGE. 
 
 " Brutus hath riv'd my Heart " ... 8G 
 
 Business and Work ... ... ... 244 
 
 Byron concerning Conscience ... ... 75 
 
 C. 
 
 " Calamity is Man's True Touchstone " ... 151 
 
 Calvin : Crest of, with Motto ... ... 19 
 
 Caryl, on Heathen Regard for Solemnities 262 
 
 Cave, Principal, on Altar Firo ... 19 
 
 Cecil Respecting Ministers ... ... 29 
 
 Celibacy ... ... ... ... 258 
 
 Character ... ... ... ... 29 
 
 „ " A Mind to Suit Thine Out- 
 ward" ... ... ... 258 
 
 ., German Motto Concerning ... 29 
 
 Charity .. ... ... ... 243 
 
 „ " He Truly Great that is Groat in 
 
 Charity" ... ... ... 243 
 
 " Charms Strike the Sight" ... ... 269 
 
 Child, A Spoilt New Blossom of 
 
 Humanity" ... ... 261 
 
 ,, a Thankless ... ... 260 
 
 Childhood ... ... ... ... l«9 
 
 " Children are what their Mothers are" L69 
 
 Christian Graces shown ... ... 114 
 
 „ Man: "Whose Doctrine and Life 
 
 Coincident " ... ... 81 1 
 
 Cicero, concerning Error ... ... 69 
 
 „ Things hallowed ... ... 2«2 
 
 Cleanliness ... ... ... ... 1 B9 
 
 "Cleanly platter on tho hoard" (Gold- 
 smith) ... ... ... ... L89 
 
 Oleaxwed ... ... ... ... 198 
 
 ,, "Who would bo cleansed from 
 
 every sin " ... ... 198 
 
 u Comfort in Despair " ... ... 28 
 
 Communion, '*With God eternally shut 
 
 in" ... ... ... ... L4S 
 
 Companions. "Not with the light nnd 
 
 vain" ... ... ... ... 168 
 
 Confucius concerning friendship ... 168 
 
 ,, „ Ignorance ... ."'7 
 „ Justico 
 „ Virtue 
 
 Conscience— Mutinies in Bo ... 75 
 
 •• Harder than OUT Knemies *' 75 
 
 " The I hraole of God " ... 75 
 
 ., in everything" ... ... 87 
 
 Consecration .. ... ... 19 
 
 „ Baptist Missionary Society's 
 
 Motto... ..'. "... 19 
 
 " Consequences are unpitying" ... 181 
 
 Country, love of ... * ... ... 323 
 
 " Courage, essential to Character " 
 
 Fronde) ... ... ... 820 
 
 " Cowards die many times," etc. ... 820 
 
 Cross, Cowper concerning the .. 71 
 
 "Cross, It takes our Guilt away " ... 157 
 
 Custom ... ... ... ... 231 
 
 „ calls me to it " ... ... 231 
 
 „ "Man vields to, as he bows to 
 
 Fate" 
 
 ,, more honoured in the breach '' 227 
 New customs, though ridiculous, 
 
 are followed ... ... 281 
 
 PAOB. 
 
 Dedication : "I cannot love Thee," etc. 330 
 Deeds. !'We live in deeds not years" 
 
 (Bailey) ... ... ... 229 
 
 Developments ... ... ... 181 
 
 '• Disease to luxury succeeds " ... 171 
 
 "Disposition, not tho deed" ... ... 29 
 
 Distress. •• To pity distress is human" 243 
 
 Drink. — "Wo drink our poison," etc. .. 164 
 
 „ " When once the demon enters "... 134 
 
 Drunkenness .... ... ... 151 
 
 r. 
 
 Eliot, George, Concerning " Conscience " 76 
 
 „ ,. " Consequences " 181 
 
 " Evils that men do live after them " ... 181 
 
 '• Faith and unfaith can ne'er bo equal 
 
 powers " ... 
 Faithlessness 
 
 Falsehood, a Goodly Outside ... 
 Family Piety 
 
 Abraham's Tent ... 
 Tear, Afraid of fear 
 
 •' To fear the foe, since f 
 
 presseth strength " ... 
 - 
 Fire. Enduring 
 Living 
 
 ... 
 eneas, Luther I '• d mrning 
 Frail Habitations 
 
 •• Freeman whom truth makes freo" ... 
 Friendships, I Billing 
 
 „ of the w. rid are oft con- 
 
 in \ ice " 
 „ " Nature and relig 
 
 mds of "... 
 Froudi rifice 
 
 „ Testimony concerning Courago 
 
 D. 
 
 Decay 
 
 244 
 
 <;. 
 
 Name Blasphemed 
 
 Goethe Concerning •• Self-Id i 
 Uoldsmitk Concerning Pride ... 
 
 -. a Christian should show his 
 Guthrie, Dr , on Ministers 
 
 H. 
 Hamilton, Dr. .lames, on Worship 
 
 ,, ., on Peace 
 
 '• Handsome is that handsome do 
 Happiness, Virtue is True 
 Harvest Custom of Hindoos 
 „ First Fruits 
 
 „ " Lord of tho harvest all is 
 Thine" .. 
 Hare, A. ffl. Concerning Knowledge ... 
 Hastings, Warren, his yearning fi t 
 
 Daylesford 
 Haughty, " -\ n Avenging God follows"... 
 " Hearths and altars " 
 H.arts. " Idols of Hearts and of I louse- 
 holds "... 
 Herbert, George, " Make thyself all rever- 
 ence and fear " 
 " Kestore to God His duo 
 Herod's Pollution of Sepulchres 
 
 243 
 248 
 
 Mil 
 
 171 
 68 
 287 
 809 
 168 
 
 168 
 
 163 
 
 18 
 
 820 
 
 198 
 160 
 
 11 I 
 89 
 
 150 
 190 
 
 II 
 
 "71 
 268 
 
ILLUSTRATIONS AND QUOTATIONS. 
 
 xiii. 
 
 PAGE. 
 
 Helplessness ... ... . . 193 
 
 ,, Medical Incident Illustra- 
 ting the Soul's... ... 193 
 
 Holiness, Inward ... ... ... 114 
 
 ,, Jonathan Edwards on Personal 11-4 
 
 Home and Happiness Connected ... 114 
 
 „ Cleanliness ... ... ... 189 
 
 „ Creature Holiness. Edwards ... 193 
 ,, "Home should be the centre of 
 
 joy " ... ... ... 194 
 
 ,, "0 happy home, home su- 
 premely blest " ... ... 194 
 
 ,, " The almost sacred joys of home 
 
 depend" ... ... ... 190 
 
 Human Life, its True Object ... ... IS 
 
 I. 
 
 Ignorance, Classical quotations concerning 57 
 
 „ Conviction of ... ... .">7 
 
 „ Explanation of ... ... 57 
 
 ,, " is the curse oi God " ... 57 
 
 „ Perils of ... ... ... 57 
 
 Imposture — Quotations under Priestism 114 
 
 Incense, Sweet, in Worship ... ... l".» 
 
 " Industry supports us all " ... ... 244 
 
 Indifference ... ... ... 71 
 
 " Inhumanity to Man " ... ... 75 
 
 Injury ... ... ... ... 86 
 
 Intemperance ... ... 134, LSI 
 
 Isaac Walton concerning Ignorance ... 57 
 
 PAGE. 
 
 Milton, on Redemption ... ... 71 
 
 Ministers, Credentials of ... ... 29 
 
 ,, Dedication of ... ... 127 
 
 „ Dr. Guthrie concerning ... 29 
 
 ,, maintenance of ... ... 29 
 
 „ used by God ... ... 128 
 
 Morality ... ... ... ... 243 
 
 Motherhood ... ... ... 1G9 
 
 Mother. Monica, Augustine's mother ... 169 
 
 „ Cecil's mother ... ... 169 
 
 Mothers : " A Mother is a Mother still "... 1G9 
 „ " A Mother's love is an undying 
 
 feeling" ... ... 169 
 
 „ Say to Mothers, " What a holy 
 
 charge!" ... ... 1G6 
 
 „ " The Mother's heart is the 
 
 child's school" ... ... 169 
 
 N. 
 
 Name : " A lost good name is ne'er re- 
 trieved." — Gay. ... ... 244 
 
 „ God's Name blasphemed ... 294 
 
 Nation, Advantage of Religion to. —Burke. 310 
 
 „ Testimony of Quincy 311 
 
 National Irreligion ... ... ... 323 
 
 Nearness to God ... ... ... 128 
 
 Neighbours, Virtue wins ... ... 86 
 
 Neighbourliness ... ... ... 244 
 
 Newton, A. L., concerning " Forgiveness " 58 
 
 „ John, concerning " Atonement " 19 
 
 Johnson, Dr., concerning Ignoranco ... 57 
 „ „ the Bible ... 58 
 
 Judge : " A Judge whom no king can 
 
 corrupt" ... ... 244 
 
 „ " Four things belong to a Judge," 
 
 etc. (Socrates) ... ... 244 
 
 „ " He who the Sword of Heaven 
 
 would bear" ... ... 244 
 
 Justice ... ... ... ... 86 
 
 „ The virtue of Justice is modera- 
 tion," etc. ... ... ... l'I 1 
 
 Kitto, on Sacrifices of peace ... 
 
 'Lands were fairly portioned'' ... 308 
 
 Large streams from little fountains flow 181 
 Leper. " Room for the leper, room !" 
 
 (Willis) ... ... ... 193 
 
 Liberty, in Christ ... ... ... 308 
 
 Libel. " Convey a libel in a frown " ... 244 
 '■ Life's shadows are meeting Eternity's 
 
 day" ... ... ... ... 244 
 
 Life, insecurity of ... ... ...287 
 
 '• Light in darkness, comfort in despair " 38 
 
 Light bearers ... ... ... 296 
 
 "Little sparks may burst into a mighty 
 
 flame" ... ... ... 181 
 
 Louis, king of France, concerning profanity 71 
 
 „ „ blasphemy etc. 293 
 
 '• Lowliest soul may be a temple " ... 188 
 
 M. 
 Macaulay concerning Ancestral property 303 
 Mercy-seat... ... ... ... 217 
 
 "Oath. I had an oath in heaven " ... 71 
 
 Oaths, " Not many that make the truth " 71 
 
 „ Profane ... ... ... 71 
 
 „ Sincere ... ... ... 71 
 
 „ Taking 70 
 
 „ Unlawful ... ... ... 70 
 
 Occasion, Keen spirit seizes the prompt 248 
 
 Offerings to God ... ... ... 100 
 
 Old Age ... ... .. ... 244 
 
 ,, " is not all decay ... ... 244 
 
 „ " Mourns less for what age takes 
 
 away " ... ... ... 244 
 
 Pagan Images of Death ... ... 29 
 
 Pardon ... ... ... ... 57 
 
 Passions ... ... ... ... 198 
 
 „ " Follow where our passions lead 
 
 the way," Claudian ... 198 
 
 „ " When passion rules," Scott ... 198 
 
 Peace, Blessedness of ... ... 38 
 
 „ Christ Whispering ... ... 100 
 
 „ Incidents of one finding Peace, 
 
 Fleming ... ... ... 100 
 
 „ of the Gospel ... ... ... 38 
 
 ,, on Earth ... ... .. 38 
 
 „ Sacred ... ... ... 100 
 
 ., terms of ... ... ... 3S 
 
 "Penitence has wept in vain " ... 184 
 
 Perjury. « Perjuries are common as bad 
 pence" ... ... ... ... 215 
 
 " Piety, whose soul sincere, fears God," 
 etc. ... ... ... ... 227 
 
 "Pleasures, harmlessly pursued," Coivper 155 
 Pompey's Sacrilege ... ... ... 262 
 
 " Poor man loved the great " .. ...308 
 
ILLUSTRATIONS AND QUOTATIONS. 
 
 PAGI 
 Poor, Sacrifices of ... ... ... 19 
 
 Poor, the Church's Treasures ... ... 101- 
 
 " Blessed are the poor "... ... 1 1 
 
 Possessions... 
 
 Poverty : the Saintly Poor ... ... 198 
 
 ., of Spirit ... ... 1 93 
 
 „ ■ worth by p 
 
 (1 pressed " ... ... 243 
 
 •' " Poverty a load whi >h is 
 
 heavier the more Bhare it " 243 
 :■ : i Ipens Heaven ... ... 1 20 
 
 ,, " More things wrought by "etc 120 
 
 „ " Hath turned, my feigned prayer 
 
 upon my head " ... ... 135 
 
 " Preach impostures to the world" ... lit 
 Presumj ... ... ... 151 
 
 Prido ... •• ... ■• 151 
 
 Crushed ... ... ... 8 3 
 
 i ... ... ... ... 1 1 I 
 
 Meddling ... ... ... lit 
 
 '• Primrose by the river's brim" 
 
 Profane ... ... ■•• 7 1 
 
 Profanity. (See also Swxabihg, Blab- 
 
 phbhi 
 Progress ... ... ... ... 193 
 
 n '• Every apward step m 
 
 another needful " ... ... L9 '• 
 
 „ " Flying birds not taken " 
 Propitiation... ... ... ... '-'17 
 
 " Punishment is the recoil of crime " ... 1"m 
 •• Pure domestic slu ... ... 190 
 
 K. 
 Rashness, Classioal Qaotationa ... LSI 
 
 Hodomption ... .. ... 71 
 
 ,, Shaki ... 71 
 
 Relatively. - We are really what we are 
 relatively" ... ... ... 248 
 
 Roligious Men : '• I Man 
 
 wh i. ... ... ... 81 1 
 
 Religion ... ... ... ••• '-'•"■1 
 
 "Blushing, veils h.»r 
 fires," 
 „ •• i Sonsists 
 
 Faithfully I Ibeying ' '> l*a 
 
 •• ia a Strnj lymn," 
 
 „ •• is Life ISsaenti J,' 
 
 Rep nation ... ... ... ... 7 1 
 
 Resurrection Emblems 
 West. Found in Christ 
 
 3 eoming, rest is ni^h " ... L'71 
 '■ Rest, Spirit, free, in the green pas- 
 tures" ... ... ... ... -7l' 
 
 Ruskin, concerning Peace on Earth ... 38 
 
 „ Pride ... 158 
 
 Revelation ... ... .. ... 19 
 
 Satisfies all Doubts ... 10 
 
 Sabbath to the Poor 
 
 „ "A Segno int of the Eternal 
 
 ath ... ... ... 28 
 
 ,. and Sanctuary ... .. 2 13 
 
 „ Called by .lews -Day of Light" 28 ; 
 '• Day of the Lord, and truce to 
 Earthly care, ... 24 '■ 
 
 Sabbath, •• Fifty-two Springs in overr 
 
 Y. :: ' ... ... 28fl 
 
 ,, Forgetting the ... ... 287 
 
 ,. " 1 1 ■•■■■ i ' ning of the 
 
 lb.: 
 ,. Philip Henry's Sabbaths ... •_'! : 
 
 Sin b ... ... 243 
 
 "I • arl a Cooling Fountain" 271 
 „ "Tranquil and Happy To-day" 287 
 ,, I' to its 
 
 ... 
 
 ... 27D 
 
 Sacrifices ... ... l'.t 
 
 . . -\v ... .. 19 
 
 „ of 1'eaco ... ... ... .".-; 
 
 ,. to Devils ... 
 Peace 
 
 •• Sail on, thou Ship of State" 
 
 Sanctuary, worship in the ... ... 100 
 
 All holy there 
 
 ... Ill 
 
 ... r. m 
 
 ,. r. , Jay ... 198 
 
 it... ... ... ...218 
 
 Is, •• Wo havo 
 
 ... 195 
 
 Scrip! ... ... ... : - 
 
 : • 1 the season 
 
 Socrosy .. ... ... 198 
 
 „ •• ur bosom, 
 
 Lis 
 
 of all my sin< are in my Heart 
 
 ... 1 ->1 
 Self-k. 1 
 
 ... 198 
 „ "I will be loril 
 
 self," (,'oethe ... ... L98 
 
 : inalism ... ... ... 161 
 
 ... L68 
 
 Sincere ... ... ... 71 
 
 Sinnei :-om ... ... 163 
 
 "Slander tilled her mouti) with lying 
 ... 
 . Death as a ... ... ... i'.» 
 
 and Luthor concerning Forgive- 
 ness ..... ... ... ... 57 
 
 •• Th"' pure as snow, not es :ape " 244 
 Submission... ... ... ... 151 
 
 „ Mrs. Browing concerning ... L". I 
 
 „ A father's submission ... 151 
 
 ... 21 1 
 
 Swearii - on ... ... 292 
 
 1. cub. IX. C> ncerning ... 293 
 
 Temperance in Diet ... ... ... 164 
 
 Tennyson, " More things are wrought bv 
 
 prayer" ... .. ISO 
 
 „ " Hands moubling man " ... 1-1 
 Thanksgiving 
 
 „ Constant 
 
 Life's work ... ... . - 
 
 " Tis not a lip, an eye, we beauty call " 
 from 
 N rds ... 71 
 
ILLUSTRATION'S AND QUOTATIONS. 
 
 Tongue, " Ono evil tongue hurts throe 
 
 persons"... 
 " Touch the Goblot no more " ... 
 Transmitted Effects ... 
 " Treason, where trust is greatest " 
 Triller, " Xot with the tritler g.iy " 
 True friend to man, ne'er a foe to God ... 
 Trust, Sterne concerning 
 
 „ Emerson 
 Trumpets, Blowing of ... 
 
 „ " The dead all have heard " 
 
 Unclean 
 Uula.vful Oaths 
 
 U 
 
 Val ur: John Knox 
 
 Varro, B.O. LOO, Collects Opinions on 
 
 Human Life 
 " Yi -o stings us even in our pleasures," 
 Colton 
 „ -'-Men only feel tho smart," Pope 
 ,. "No man confesses his viceV 
 ■ 
 " \ iolent liros soon burn out them- 
 
 " 
 
 " Virtue that transgresses is but 
 
 patched," Ac 
 
 „ "consecrating every featuro," 
 
 Young 
 
 " Follow virtue even for virtue's 
 sake," Pope 
 
 323 
 18 
 
 L98 
 
 V.)i 
 
 198 
 151 
 198 
 259 
 
 24 : 
 
 PAGF. 
 
 Virtue "is the soul's calm sunshine" 
 
 Pope 198 
 
 ,, "Ono virtuous person more than 
 
 ten vicious 1'^S 
 
 „ " requires a tutor," Seneca 198 
 
 Vows : '• Unueedful vows may heedfully 
 
 be broken" 71 
 
 „ " Grace to keep thy vows " 332 
 
 „ " to every purpose must not hold " 332 
 ,, Unpaid 332 
 
 W 
 
 Wesley's Boast : " God is for us " 320 
 
 " When once the demon enters " 134 
 
 •• When one that holds communion with 
 
 the skies " 128 
 
 " Whispers, Cutting honest throats by" -II 
 •• Words are bonds, his oaths are 
 
 oracles " 71 
 
 Working Seven Days a Week 30S 
 
 Work: ' All true work is sacred," Carlyle 244 
 „ " Men must work, and women 
 
 must weep " 244 
 
 Worship, Tho Beautiful in 29 
 
 „ Oriental usage in 2\) 
 
 „ Sweet Incense Worship 29 
 
 ., True „... 100 
 
 Yoke of inbred sin" .... '..... 1!) 
 
 Youth cannot control its impetuosity " 151 
 
Date Due 
 
 lej" 
 
 N 8 "X 
 
 
 
 
 
 o 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 j- 1<*07 
 
 
 
 APR 2 
 
 " 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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The preacher's commentary on the book of 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00038 3911