Same Subject Continued
REGARDING THE TRESPASS-OFFERING.
VerB. 1, 2. “Likewise this is the law of the trespass-offering: it ia most holy. In the place where they kill the bumt-ofTering shall they kill the trtspass-offering: and the blood thereof shall be sprinkled roand about upon the altar.”
So much had been said of the blood of the sin-offering, in chap, iv., that there was no need to call attention to that matter in giving directions to the priests regarding it. But there had been little said about the blood of the trespass-offering; and therefore it is specially noticed here. The blood must be “sprinkled round about upon the altar.” Surely Israel must have felt that their souls were reckoned very guilty by their God, since he spoke to them so continually in the language of blood. None but a heavy-laden sinner could relish this never-varying exhibition of blood to the eye of the worshipper. The pilgrims to Zion, in after days, must often, as they journeyed through the vale of Baca, have wondered what was to be seen and heard in the courts of the Lord’s house, of which the worshippers sang, “Hoio amiable are thy tabernacles, 0 Lord of hosts! My soul longeth, yea even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living Grod,” “Blessed are they that dwell in thy house!” (Ps. lxxxiv. 1, 2, 4.) And when they arrived, and saw in these courts blood on the altar, blood in. the bowels of the altar, blood on its four horns, blood on its sides, blood meeting the eye at every turn, none but a deeply convicted soul, none but a soul really alive to the guilt of a broken law, could enter into the song, and cry with the worshippers, “How amiable /” Even so with a preached Saviour at this day, and a sin-convinced soul!
Vers. 3, 4, 5, 6. “And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, and the two kidneys, and the fat that is on them,* -which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away: and the priest shall burn them upon the altar for an offering made by fire unto the Lord: it is a trespass-offering. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.”
These rites had been prescribed, in chaps, iii. and iv., in regard to other offerings, but had not been prescribed as belonging to the trespass-offering. And as the priests are specially instructed here, the specific directions come in appropriately here.
The Lord does not weary of repeating these types, both because of his wondrous love to the sinner, and his still more unfathomable love to him whom he holds out to fallen man in each of these figures, his Well-beloved.
Ver. 7. “As the sin-offering is, so is the trespass-offering: there is one law for them: the priest that maketh atonement therewith shall have it.”
* “The fat that is on them,” and that, too, which is “on the flanks” — a construction similar to Ps. cxxxiii. 3, “The dew of Hermon, and also the dew that descendeth on the mountains of Zion.”
One law, not in regard to all the ceremonies used therein, but in regard to this special circumstance of the priest having the pieces left as his portion. (See in chap, vi. 26.) The design of this may have been to fix attention on one special result of atonement, viz., that he who is the means of making atonement has a claim on all that the offerer brings; thus showing forth Christ’s claim on his people for whom he atones. “Ye are not your own; for ye are bought with a price.” (1 Cor. vi. 20.)
GENERAL RULE REGARDING PORTIONS BELONGING TO THE PRIESTS.
Ver. 8. “And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.”
This general rule seems naturally to follow the special case just noticed in ver. 7. There we see “the skin” given to the priest, irresistibly reminding us of the skins that clothed Adam and Eve. If Jesus, at the gate of Eden, acting as our Priest, appointed sacrifice to be offered there, then he had a right to the skins, as priest; and the use to which he appropriated them was clothing” Adam and Eve. He has clothing for the naked soul — “fine raiment” (Rev. iii. 18) — obtained from his own sacrifice. Even at the gate of Eden he began to “counsel us to buy of him fine raiment that we might be clothed.” And this is his office still. (Rev. iii. 18.)
Vera. 9, 10. “And all the meat-ofTcring that is baken in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the priest’s that offered it. And every meat-offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.’
All the meat-offering’’^ — after the memorial was taken, of course; see chap. ii. 2, 9. All the kinds of meat-offering are mentioned here — those prepared in the oven, frying-pan, and pan. Then, in ver. 10, the heap of fine flour is meant by “every meat-offering mingled with oil, and dry.’’^ It is not baked, but dry; the oil being on it merely to consecrate it.
The meaning of this part of the type has already been noticed in chap. ii.
REGARDING PEACE-OFFERINGS.
Ver. 11. “And this is the law of the sacrifice of peace-offerings, which he shall offer unto the Lord.”
The Jews say that the peace-offerings for thanksgiving were brought on such occasions as Psalm cvii. mentions — on occasions of deliverance from danger in travelling the desert, or voyaging the sea, or captivity, or sickness. The words used in that Psalm countenance the idea, ver. 22, “And let them sacrifice the sacrifices of thanksgiving, and declare his- works with rejoicing.’’^ Peace-offerings brought on occasion of a vow were probably very similar, but with this difference, that ifi the time of danger — e. g., a storm at sea, or simoon in the desert — they were promised or vowed to the Lord. Such vowed peace-offerings go under the name of” sacrifices of thanksgiving,’’^ in Ps. cxvi. 17, compared with 1, 14, 18.
Those called “voluntary’’^ (“5*^?)? were probably brought just because the soul of the worshipper was, at the time, overflowing with gratitude; there was not, in this case, any peculiar event to call it forth. They were nearly allied to praise, in so far as both these offerings (^^ freewill offerings’^) and praise were dictated simply by the fulness of the worshipper’s heart. Hence the phraseology of Ps. cxix. 108, “Accept, I beseech thee, the freewill ofl’erings of my mouth.” And Heb. xiii. 15, “By him, therefore, let us offer the sacrificB of praise to God continually, that is, the fruit of our lips, giving thanks to his name.”
Ver. 12. “If he oflfer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and cakes mingled -with oil, of fine flour, fried.”
The last clause means, “the cakes mingled with oil shall be made of fine flour prepared.” The second sort of meat-offering is fixed upon as the kind to be brought along with peace-offerings; because, perhaps, it was understood that the offerer was a man able to bring this, if he could afford to bring a thanksgiving sacrifice. And the meat-offering naturally accompanies an expression of gratitude; for it is a binding of the offerer to the Lord, himself and all he has, body and substance, as well as soul. So in Ps. cxvi., where the vows are paid by a sacrifice of thanksgiving, we hear the offerer saying also, in ver. 16, “0 Lord, truly I am thy servant.” What is the meaning of the redeemed casting even their crowns at Christ’s feet? Is not this their expression of abounding gratitude? They would fain have nothing of their own. Let all be his.
Vers. 13, 14. “Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his poaceofferings. And of it he shall offer ono out of the whole oblation for an heave-offering unto the Lord, and it shall be the priest’s that sprinkleth the blood of the peace-offerings.”
Here is a remarkable appointment. “Leavened bread’^ is to be offered. To understand this, we are to keep in mind that this is a peace-offering, and therefore the offerer is in a reconciled state toward Grod, His sins are all forgiven; there is peace between him and his Grod. But this reconciliation does not declare that there is no corruption left remaining in the worshipper. Perfect pardon does not imply perfect holiness. There is a remnant of evil left. But here we see that remnant of evil brought out before the Lord. The” leavened cakes’^ intimate the corruption of the offerer; and, God having graciously accepted him, and delivered him from evils in the world (for this is an offering of thanksgiving for special mercies), he testifies his gratitude by bringing out what of corruption is found in his soul, that it may be removed. “Being made free from sin, ye have your fruit unto holiness.” (Rom. vi. 22.)
And to express yet more fully the intention of bringing out this “leavened bread” the 14th verse tells that it is to be “heaved to the Lordy* One cake of this bread that is leavened is heaved up to the Lord; the priest lifts it up before the Lord, and, in the sight of all the congregation, waves it to the four quarters of the heavens, as a sign that he is giving it over to the Lord. Thus the grateful offerer presents to the Lord all he has, and spreads out his very corruptions to be dealt with as the Lord sees good. Was he not saying, while the priest thus waved the leavened cake to the four winds, “Search me, 0 Grod, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.” (Ps. cxxxix. 23,
* The word is Mnsinm and the “wave-offering” is ^015)71. Both words imply the same action; but the former is the more comprehensive. The “wave-offering” is confined to lesser things, that could easily be lifted up. Neither term implies anything as to a new kind of sacrifice, but only a new mode of presenting the sacrifice.
24.) Patrick remarks that the leavened bread was not put upon the altar. It is held up in order to be removed.
Yer. 16. “And the flesh of the sacrifice of Lis peace-offering« for Uianlngiving shall be eaten the same day that it is offered; be shall not leave any of it until the morning.”
The priest that sprinkled the blood was to eat the pieces of this peace-offering the same day that it was offered. Some say, this rule prevented covetousness arising in the priests; no one had it in his power t« hoard up. Others say, this rule was fitted to promote brotherly love; for he must call together his friends, in order to have it all finished. But these uses are only incidental. The true use lies much nearer the surface. Israel might hereby be taught to offer thanksgiving while the benefit was still fresh and recent. Besides this, and most specially, the offerer who saw the priest cut it in pieces and feast thereon, knew thereby that God had accepted his gift, and returned rejoicing to his dwelling, like David and his people, when their peace-offerings were ended, at the bringing up of the ark. (2 Sam. vi. 17-19.) The Lord took special notice of this free, spontaneous thank-offering, inasmuch as he commanded it to be immediately eaten, thus speedily assuring the worshipper of peace and acceptance. The love of our God is too full to be restrained from us one moment longer than is needful for the manifestation of his holiness.
Vers. 16, 17. “But if the sacrifice of his offering be a vow, or a voluntaryTering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: but the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.”
This is the case of a peace-offering offered on occasions when the man had bound himself by a vow to present it; and those other occasions when he brought it voluntarily, that is, of his own thought, although nothing special had occurred to him to draw it forth. There is one particular in which this offering is to be dealt with differently from the first kind. The time within which it must be eaten is never extended beyond the third day; and if any portion remained so. long as the third day, that part is to be forthwith brought out and burnt. Every precaution is taken that none of the portions ever suffer the taint of corruption. The type refers to the incorruption of the Surety, after being offered as a sacrifice. When the third day came round, God completed his testimony to the acceptance of his Son’s work, by forthwith raising him from the dead, ere corruption could begin. It seems to be implied here, that “what remained’* was to be speedily consumed on the third day — perhaps as soon as morning dawned, in order to be the more exact type of the resurrection;” early on the first day of the weekP
Ver, 18. “And if any of the flesh of the sacrifice of his peace- offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed to him that o£fereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.”
How strictly is the type guarded, that so there may be no misrepresentation of the Antitype. Lest possibly it should corrupt by the third day, it is never to be eaten then; for in eating it pure, holy fellowship with Grod must be set forth. They must make haste, therefore, to eat it; they might eat it the very same day as it was offered (ver. 16). “Why, then, delay? And to ensure attention to this, the offerer’s own interest is bound up with it; for here it is declared that he loses the whole comfort of his offering if any part should be left till third day — “it shall not be imputed to him,” i. e.y reckoned as a peace-offering at all. And if any c rashly persist in eating it, or eat it ignorantly, on tht day, he is defiled and unclean.
How careful ought we to be to represent Christ’s work to our people exactly as it is held forth in Scripture-How jealous ought we to be of any departure from the pattern shown to us, since the Father is so jealous over even the figures and emblems of the doing and suffering of his beloved Son. We need all wisdom and prudence; our people need to implore such direction for us; and they, on their own part, need the spirit of wisdom and revelation in the knowledge of Christ, in order to receive without mistake what is set before them.
Ver. 19. “And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.”
Here it is commanded, firsts that the flesh be clean; next, that they be clean who eat it. The priests must keep off from the peace-offering the approach of anything unclean; and having thus guarded the flesh and kept it pure, they must take care that those who feast thereon be ceremonially clean. It is an accepted toork that must form our food; and it must be fed upon by accepted persons. Hence the case of the Jews in John xviii. 28: they wished to eat the peace-offerings that accompanied the Passover, and therefore kept themselves from ceremonial defilement.
Here is again brought before us the jealous care of God. He must show himself holy, even while he pours out his love. His unalterable righteousness and purity
st be manifested at the tomb of Jesus, in the very r when he is about to declare the Surety’s work ac- »^ted, and access open for the sinner to the bosom of his
^od.
Vers. 20, 21. “But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord, having his uncleanness upon him, even that soul shall be £ut off from his people. Moreover, the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace-offerings which pertain unto the Lord, even that soul shall be cut off from his people.”
This “cutting off from his people’^ seems to be, not death, but complete expulsion from all ordinances. The person was excommunicated, and left to the judgment of God. It seems, from chap. xxii. 4 — 9, that death was sometimes sent by God immediately, to ratify the act of the priests. The act was, in such cases, like breaking through the fence drawn round mount Sinai, and coming in to gaze. The source of the sin, we should observe, is comparatively immaterial, if the fact of the sin be established. “Whether from man, beast, or thing,” it mattered not, if uncleanness had been contracted. The Lord shows us that theories as to the origin of evil, and apologies drawn from the manner -in which we were led astray, can have no effect in disproving the sin itself It seems implied, also, that no man was to be allowed to plead that it happened accidentally, or was only a trivial matter; the enumeration of man, beast, thing’’ is sweeping and decisive.
And now, we see the reference in Psalm xxii. 27,” The meek shall eat and be satisfied The meek are they who bow to God’s will and follow his rules. They may freely eat when complying with his rules. In that
Psalm, the food is Christ, our slain lamb, of whom we may freely partake as often as we will, if only we comply with the rule to come to this feast on the simple warrant, “All things are ready.” So to come is true meekness.
GENERAL LAWS REGARDING THE FAT AND THE BLOOD.
Vers. 22, 28. “And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.”
Probably the frequent occurrence of fat in the peace-offerings led to the introduction of this rule in this place; and the prohibition of fat was naturally connected with that regarding blood in ver. 26.
These three, “ox, sheep, g-oat,” include all the classes of animals offered in sacrifice. And ^’■thefaV forbidden is all those pieces elsewhere mentioned as sacrificial, devoted to the fire. On feast-days, we read of the people “eating the fat and drinking the sweet.” In this case, the fat of sheep and oxen seems meant. But the pieces were not the sacrificial pieces. Our rendering conveys too wide a prohibition; it ought to be rendered, “Ye shall not eat any fat of ox” &o., viz., any of that spoken of in iii. 17.
What we give to the’Lord must be wholly his. We must not give it to the Lord, and then draw it back for our own use. Holy things must be completely left at the Lord’s disposal, like the money laid at the apostles’ feet by Joses of Cyprus. (Acts iv. 36.)
Ver. 24. “And the fat of the beast that dieth of itself; and the fat of that which is turn with beasts, may be used in any other use; but ye shall in no wise eat of it.”
They might use the fat of such torn beasts and such diseased ones, for a blaze on their own hearth, or for domestic purposes; but they must not use the sacrificial portions for food, even when the animal cannot be brought to the altar.
God’s claim upon them must be kept ever in view. These pieces are the Lord’s in all cases; and had they; eaten pieces that were to be consumed on the altar, then the type would have been interfered with.* These pieces being set apart to signify the inmost desires given up to God, man must never feast on them. They are no portion for him. The strength of our desires and feelings is already given away; we cannot spend it on any but God himself.
Ver. 25. “For -whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord, even the soul that eateth it shall be cut off from his people.”
The injunction is repeated, because the temptation might occur very often in common life; and the penalty is complete excommunication from the holy people. We are thus taught the awful guilt of transgressing even the smallest precept that comes from the mouth of the Lord. It is a case like this, where there is no other reason for the thing being binding but just this, viz., the Lord has said it; it is such a case that best shows us the majesty and glory of the Lord. He is such, that to deviate from the slightest of his precepts is a sin that deserves cutting off from the holy people. “0 God! who is like unto thee?”
It is thus, too, that we arrive at a simj)le, but very awful view of sin itself. The essence of its enormity is, opposition to the will of the Holy One. And as the smallest precept given forth by him, discovers the desires of his heart, so, to oppose this precept, is really to thwart the purpose and desire of the Lord’s heart — the Lord’s nature — his very Godhead.
We should view every precept as proceeding from the heart of him “who so loved us;” and in this light every precept will connect us with his love.
Vera. 26, 27. “Moreover, ye shall eat no manner of blood, whether it be of fowl, or of beast, in any of your dwellings. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut oflF from his people.”
Because the blood was set apart (see iii. 17) to represent life poured out as an atonement. How often was the stream of Calvary thus made to flow within their view! How often were weary Israelites thus refreshed “in their dwellings” by a sight of blood set apart, leading them to him who was to come and pour out his soul unto death I
RULES REGARDING THE PARTS 0P« THE PEACE-OFFERING, SPECIALLY THE BREAST AND THE SHOULDER.
Vers. 28, 29. “And the Lord spake unto Moses, saying. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings unto the Lord, shall bring his oblation unto the Lord of the sacrifice of his peace-offerings.”
The meaning is, “He that cometh to present a peacooffering as his sacrifice, shall, in so doing, bring the requisite parts.”
Some new truths are here put before us in the peace-offering; and these truths are, all of them, comforting to the priest’s heart. It is the priests who are specially addressed in the directions of this chapter, so that it was natural to bring in, at this point, what bore upon their comfort.
Vers. 30, 31. “His own hands shall bring the offerings of the Lord made by fire; the fat with the breast, it shall he bring, that the breast may be waved for a wave-offering before the Lord. And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’.”
The offerer himself — “his own hands” — must bring the offering; for we must come to God in our own person, each of us for ourselves, and enter into fellowship with him for our own souls. Each of us, when reconciled, must bring to Grod the fatf’’ all mentioned in chap. ill. 3, 4, typical of every deep-seated desire, every inward affection. And we bring, also, the breast in connection with the fat, intimating the heart’s affections and sympathies, Aaron and his sons receive the breast as their portion, as if to declare that the reconciled worshipper, now at peace with God, had true sympathy with, and love towards, the priest, by whose instrumentality this blessing came to him. We are taught, in this manner, the worshipper’s affectionate feelings to his officiai»ng priest — similar, in kind, to the feeling that now subsists between a pastor whom the Spirit anoints to preach glad tidings to the meek, and the people who shout for joy at the voice. At the same time, it also taught the redeemed sinner’s complete devotion of heart and mind to Jesus, his High Priest, who procures the peace, and gives the joy, of reconciliation.
The names of the twelve tribes on the precious stones that were placed both on the shoulder and on the breast of the high priest, seem to confirm and establish this view. For we seem to be taught the affection and the power of the priest, in the engraved stones worn on the breast and the shoulder.
The waving of it was an action designed to show publicly that the thing waved was given over to God.
The priest lifted it up, and probably moved it from east to west, from north to south, as if to say that all ends of the earth might be witnesses that this was now given up to God. The whole heart, open, full, entire, is devoted to the Lord.
Vers. 32, 38. “And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings. Ho among the sons of Aaron, that offereth the blood of the peace-offerings, and the fat, shall have the right shoulder for his part”
The right shoulder, as well as the breast, is presented; for there must be hand and heart together in a full dedication to the Lord. It is the shoulder, as being that which bore the burden; and the right shoulder, as that had most strength to support a burden. A true Israelite, in the enjoyment of reconciliation, felt himself bound to help the priest with heart and hand, because he was the Lord’s minister to him for good. He would daily make suji|)lication for him, that his soul might be “satiated with fatness” as he handled the types, and might never grow weary in his work; that he might be able, also, to tell a waiting people somewhat of the wonders he saw. For, I suppose, the priest often spoke to the worshippers, and directed their eye to the person of Him who was to come — to Him whose glorious form was as yet hid amid the drapery of the earthly sanctuary.
But, besides this, the true worshipper hereby presented himself to the Great High Priest, saying in a manner, “Here is my person, soul and body; pour into my heart all thy spirit, and put thy yoke upon my willing shoulder, for thou hast redeemed me.”
And yet once more. It showed forth Christ, our peace-offering,* presenting himself to the Father, heart and
* Some (see specially Edcardua, in Note 88, in his Latin translation and hand, to do the Father’s will. In full sympathy with his Father’s will, and full co-operation with him in one grand design of redemption, he presents himself as” our PeaceP And herein is the security of our peace that he and the Father are one in counsel, purpose, love, and action.
Once more. These portions are given to the priests directly by the Lord, because the priests had no lot or inheritance assigned them in Israel. But this mode of providing for their wants was well fitted to keep them ever looking to the Lord, alone, in having whom they could never want. For truly does Augustine say (Ps. lvi), “(Quantum libet sis avarus, sufficit tibi Deus.”
Ver. 34. “For the wave-breast and the heave-shoulder have I taken of the children of Israel from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest and unto his sons, by a statute forever from among the children of IsraeL”
“A statute forever’’ To mark how reasonable it appeared in the Lord’s eyes, he declares that this statute shall never be altered. So long as their polity continued, this statute must remain in force. The unalterable and necessary connection between reconciliation and self-dedication may be held forth in this everlasting
comment on the tract of the Gemara, “He Idololatria”) try to find types of the cross in the heaving and waving of these pieces. They think it is seen in waving them up and across. And they go to other similar ceremonies, such as anomting the four corners of the altar with oil — putting blood on the same — anointing Aaron and his sons with oil on hands, feet, and ears — putting blood on them in the same manner — the roasting of the Paschal Lamb on the spit (which the Jews say was always of wood) — the leaven cakes cut in pieces, i. e., “decussatce in formam X” — the position or the priest’s hands when lifting them up to bless — and even the gatework of the inside of the altar. But this is fancy. The brazen serpent, and the “man hanged on the tree as accursed,” are the only dear types of the cross. Psalm xxii. 15, is a prophecy; not a type.
statute. Indeed, nothing is so natural to the reconciled soul, enjoying the fellowship of the Father and the Son, as this complete giving up of heart and hand to him that “offered the blood.” (Ver. 33.) For, we should have noticed that these are the due of “Him who offered the blood,” as if to keep our attention fixed on the fact, that it is the Redeemer’s blood shed for us that has given him this right to all we are and all we can yield.
“I have takefi.” The Lord himself specially appoints this to be done, and speaks of his appointment as one that should be noticed and observed, as being important in his eyes.
GENERAL REMARKS ON THE PRECEDING RULES.
Vers. 85. 86. “This ia the portion* of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the Lord made bj fire, in the day when he presented them to minister unto the Lord in the priest’s office; which the Lord commanded to be given them of the children of Israel, in the day that he anointed them, by a statute forever throughout their generations.”
More literally, “This is the anointing” of Aaron;” i. e., this is what is involved in the anointing. This is the lot and portion of the sons of Aaron, and of Aaron himself, the moment he is anointed. These are the privileges and duties connected with their anointing. Willett notes that the presenting” of Aaron and his sons was on the first day, and the anointing was on the eighth day.
* nntSt)- RosenmOller proposes to adopt for this word the Arabic eense, “portion measure;” and another critic finds in Ethiopic the word “my»hach” a feast, which might give a good sense here. But the word ntiai “to anoint,” and its derivatives, is a term belonging to the Tabernacle, and evidently applied to its images peculiarly. An “iro Atyo/itfoi-” would be out of place here.
t Hexapla on Levit
It is characteristic of the Lord’s way thus to state all the provision made for a duty or an office before the person actually enters upon that duty or office. Hence he tells the priests what shall be their work, and what their comforts under it, before they are consecrated. The consecration is in next chapter. It is like his way in other things, and like his way in the Grospel, where he first sets before the sinner the full provision made for him, in privilege and in duty; and thus, by exhibiting the easy yoke and the light burden, leads him to take on all gladly. Everywhere we trace the hand of the same God — the Grod and Father of our Lord and Saviour Jesus Christ.
Ver S^. “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.”
It may seem out of place to insert “consecrations’’’’ here. But probably the reason is this: — The directions given above, in regard to sin-offerings (chap, vi. 24) and trespass-offerings (chap. vii. 1) in general, were to be observed also in the case of these offerings being presented by the priests on the day of their consecration. Hence, by inserting the clause here,” this is the law of the consecrations’’ the priests were made aware that, in regard to themselves, there was to be no change in any of the rites observed in sin-offerings and trespass-offerings.
The Lord leaves no one’s duty doubtful. His mind may be ascertained. “If it were not so, I would have told you” (John xiv. 2), may be held as a general rule.
Ver. 38. “Which the Lord commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the Lord, in the wilderness of Sinai.”
This reminds ns, again, that the mode of receiving atonement is revealed by God to the sinner. The need of atonement was made known by God on Sinai, when he so awfully alarmed the camp. Then, that there was forgiveness with him — atonement — was made known. And now, the mode of receiving and applying it has been made known — all by God himself. We, who are in this wilderness, are taught still by the same God in the same way. The law from Sinai awakens; then the Mediator’s message to us, from the same Sinai, gives peace. Jesus, who had the law of God “within his heart” (Psalm xl., 8, “in the midst of his bowels”), not merely in his hands, like Moses, comes down from fellowship with the Father to lead the sinner to the very communion he enjoyed himself. He leads us, by his blood, above all the clouds and thunders of the hill,* to see “the body of heaven in its clearness, with the pavement of sapphire-stone,” and to the God of Israel himself, who is well pleased, and lays no hand but the hand of love on these “nobles of Israel” lifted up from the dunghill to take their place among the princes of his people. Hero, then, let us eat and drink; on that very spot let us eat “hidden manna,” and drink “the water of life.”
It may be suitable here to inquire what is the meaning of a phrase occurring not unfrequeutly, “sacrifices of righteousness V (See Psalm iv. 5, and Psalm li. 19.) The expression is taken from the Book of Deuteronomy, chap, xxxiii. 19, and means sacrifices presented in a right yjoay. What Malachi (chap. iii. 3) speaks of as done nij-ixa, “in righteousness,” these other passages express * As typified more fully in Ezod zxiv.
CHAPTEK Vn. 151
by calling them “sacrifices of righteousness.” The form p“is in at is phraseology quite authorized by p’js “^sTsa (Lev. xix. 36), “balances of righteousness,” &o. .^’ f.
The passage in Psalm iv. 5, occurs in beautiful connection. The context tells of the godly man set apart by the Lord as his peculiar treasure; and whenever this treasure is in peril, the Lord at once hastens to help. (Ver. 3.) The man thus kept, is one who lives in holy awe — one who searches out the leaven, and spreads it out before Grod. (Ver. 4.) In so doing, he is led to use the appointed sacrifices, and there he finds repose, resting as a pardoned man. (Ver. 5.)
Not less beautiful is Psalm li. 16, 17, which speaks of another kind of sacrifice at first view — “The sacrifices of God are a broken spirit.” David, newly forgiven, and wondering at the grace which cleansed him from foul adultery, and the crimson stains of murder and deceit, inquires, after all this, What shall I render unto the Lord for all his benefits? How shall I ever recompense such free love, such overflowing grace? This is evidently the secret train of feeling that led to ver. 16, “For thou desirest not sacrifice’’ &c. If mere gifts of lambs or oxen would sufficiently express my gratitude, then I would give them. There is not a lamb in my flock, or an ox in my stall, that I would spare. But that is not what thou desirest as a proof of true thankfulness. There is a better thank-offering still. Let me walk softly all my days. Let me give thee” a broken heart,’’^ i, e., let me cherish, all my days, that holy, tender frame of spirit that, feels for thy honor, and loveth thee so intensely as to be broken-hearted when thou art wronged!
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