Household Laws Regarding Holy Things
First, as to Priests, 1-17; then as to the People, 17-33
“BE TE CLEAN THAT BKAS THX VESSELS OF THE LORD.” Isaioh Hi. 1 1.
“IF ANT If AN MINISTER, LET HIM DO IT AS OF THE ABILITr WHICH OOD GIT-ETB, THAT GOD IN ALL THINGS MAT BE GLORIFIED THROUGH JESUS CHRIST, TO WBOM BE PRAISE AND DOMINION FOREVER. AMEN.” 1 Peter IV. 1 1.
THE PRIEST AT HOME, 1-17.
Vers. 1, 2. “And the Lord spake unto Moses, saying, Speak unto Aarou and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the Lord.”
Here is a general caution. The priest is to act as a priest at all times. He is to separate himself from the holy things;” that is, keep aloof from them at home, as if the holy things were placed away from him to show reverence. The priests at home were not to handle holy things familiarly; they must act, even there, with deepest reverence.
Ministers may learn from this law. Ministers of God must beware of letting their spirituality be injured by domestic occurrences; they must not let domestic comforts unhinge their. soul, so as to lead them to speak of holy things too familiarly. Ministers are specially under Grod’s eye; he sees if they walk in the steps of Jesus in their chambers and at their studies. They must be ever separated to the Lord.
Ver. 3. “Say unto them, Whosoever he be of all your seed, among your generations, that goeth unto the holy things, which the children of Israel hallow unto the Lord, having his uncleanness upon hira, that soul shall be cut off from my presence: I am the Lord.”
If he go to the tabernacle in a careless state — unclean through some ceremonial pollution — the Lord will frown the priest out of his presence, nay, it may mean, will even deal with him as he did when Nadab and Abihu were smitten for their strange incense.
Oh, how solemn the warning here to ministers! If we go forth to minister with unholy souls! If the frame of our souls be at the moment irreverent! If it be engrossed with earthly feelings! Surely we need very special grace at all times, and yet more than all when we stand in the Lord’s name. How cruel is the prayerlessness and levity of .our people, when they come up to the sanctuary with easy-minded indifference. Do they not know our dangers? Do they not feel for our tempted souls? Would they not be sufferers themselves, as well as we, if the Lord were that day to cut us off from his presence. “Grreat fear is due unto the Lord in the meetings of his saints;” and when it is added, “to be had in reverence of all them that are about him” (Ps. lxxxix. 7), the special responsibility of ministering ones — who are “about him,” as if at his hand — seems marked out.
Ver. 4, 5, 6, 7. “What man soever of the seed of Aaron is a leper, or hath a running issue, he shall not eat of the holy things until he be dean. And whoso toucheth anything that is unclean by the dead, or a man whose seed goeth from him; or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleannes?, whatsoever unclcanness he hath: the 6ouI which hath touched any such shall be unclean until even, and fhall not eat of the holy tilings, unless he wash bis flctih with water. And when the sun is down, he shall be clean, and shall afterwards eat of the holy things; because it is his food.”
The object of this law is evidently to keep the priest at all times, even in the private intercourse of home, vigilant, jealous of evil, abstaining from all appearance of evil. These causes of defilement have been all noticed in former chapters; some of them could be known only by the man himself, yet in the most retired situation the priest must be holy and clean. He must be the type of Jesus.
That part of the ordinance which enjoins him not to eat of the holy things’ in such circumstances, is to be noticed. These “hoill things’^ were the portions of the sacrifices that were the priest’s due. They were j)ledges of God’s fellowship and communion. But to show that he is a holy God, he will not hold fellowship even with an accepted man, if the man regard iniquity in his heart. “If we say we have fellowship with him and walk in darkness, we lie, and do not the truth.” (1 John i. G.) He must “wash.”
And it is to be observed that pollution even from” creeping things’^ was sufficient; that is, arising from the smallest causes. The eye of the Lord pierces through any darkness, and the heart of the Lord is jealous of all sin, however small.
“Unclean till evening.” Though an accepted man, yet he must, like Hezekiah, “walk softly.” He must take time to meditate on, and feel his pollution. “0! wretched man that I am!”
In all this, the minister of Christ is addressed. Mosea speaks to us also. “Be ye clean that bear the vessels of the Lord.”
Vers. 8, 9, 10, 11, 12, 13. “That which dieth of itself, or is torn with beasts, he shall not eat, to defile himself therewith: I am the Lord. They shall, therefore, keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the Lord do sanctify them. There shall no stranger eat of the holy thing; a sojourner of the priest, or an hired servant, shall not eat of the holy thing. But if the priest buy any soul with his money, he shall eat of it, and ho that is born in his house: they shall eat of his meat. If the priest’s daughter also be married unto a stranger, she may not eat of an offering of the holy things. But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat; but there shall no stranger eat thereof.”
“Witsius (De Yita Timothei) describes a true minister in the language f the heathen Seneca, “Plus tibi et viva vox et convictus quam oratio proderit.” And Jerome had said the same, “Cujus et sermo, et incessus, et habitus, doctrina virtutum est.”
In his dwelling, the priest shall never set on his table anything that died a natural death, or was torn — that is, anything that spoke of death and violence. All he eats must have a savor of the tabernacle. A sin committed at his own table, by violating this rule, must be considered worthy of death. Man of God, what is thy soul’s feeling at the table whereon thy food is set? Is God honored by thee there? Is there a savor of his love breathed forth by thee in presence of those who sit at meat? Doth thy spikenard send forth its smell? Is the law of thy God seen there, even as in thy public life? Remember his words: “J aw the Lord;^^ “/ the Lord do sanctify them.”
And who are the company at the priest’s table, as he partakes of the holy things?” No stranger’^ shall partake of these with him; that is, no one who is not a priest.* No one who is only a sojourner, no servant hired for a time; but any inmate such as a perpetual servant, or one born in his house, may eat, being reckoned one of the family. How remarkably, by this law, does the Lord show the unity of a household, and hold up the principle that the servants are a part of it, even as the children are. What kindly treatment, what deep interest in the souls of servants, this was fitted to produce! The priest’s family must be a model for the other families of Israel; so must the minister’s.
If one of the family returned home — if the daughter’s husband put her away or died, and she sought again her father’s home — she is once more a part of the family. Formerly she was one with her husband, and so was not any longer properly a member of this family; and, if she have a child, then she is considered as having a separate household of her own. Whoever is really of the priest’s household is to eat of the holy things, and none else. Why is this? Because it is taken for granted that the household of the priest is consecrated to the Lord more than any other household. A peculiar air of holiness is understood to be breathed there. It is a holier spot, a more deeply sacred circle. As Paul writes, “One that ruleth well his own house, .... with all gravity.” (1 Tim. iii. 4.)
Vera. 14, 15, 16.” And if a man eat of the holy thing unwittingly, then be shall put the fifth part thereof unto it, and shall give it
* nj so means; had it been “la) it would hare meant, one of a foreign place, or nation. See Patrick.
1 unto the priest with the holy thing. And they shall not profane the holy things of the children of Israel, which they offer unto the Lord; or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the Lord do sanctify them.”
As there was a fence round Sinai, so round the holy things given by Grod to the priests. If any of the common people — not priests — partook of the dedicated food even unwittingly, he was guilty. Therefore, the priests at home, when friends were present with them, must carefully watch against being the occasion of sin to others. The priests will be counted as sharing in the sin; “profaning the holy things;’’^ and this they must not do, neither” suffer any one to bear the iniquity of trespass.’’^
Ministers of Christ may be guilty of leading others into sin, if they do aught to create levity in the people’s minds, or aught that may lessen the holy feeling of reverence toward God. If by levity at home, in handling what in the pulpit was treated very solemnly, they destroy any one’s godly fear of prying into the ark, then are they exposing “-holy things” to the unconscious profanation of those at their table.
The payment of” the fifth part,^^ or double tithe, was fitted to teach the transgressor, that he had defrauded God of his due, and must now repay what he could. Discovered sins should excite us to be doubly zealous for the future in repairing the Lord’s honor.
- Vers. 17, 18, 19, 20, 21. “And the Lord spake unto Moses, saying Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them. Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his free-will oflFerings, which they will offer unto the Lord for a burnt-offering: ye shall offer at your own will a male with mt blemish, of the beeves, of the sheep, or of the goats. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. And whosoever offereth a sacrifice of peace-offerings unto the Lord to accomplish bis vow, or a free-will offering in beeves or sheep, it shall be perfect to be accepted: there shall be no blemish therein.”
When an Israelite, or one who has joined himself to Israel (” a stranger,” ver. 18), has made a vow, or resolved to bring a free-will offering, one essential condition is that it be unblemished and that it be a male. The “holy, harmless, undefiled one” is ever set before our eyes. The Lord does not weary of the sight; and surely sinners may never weary of the sight of one who brings them life by his death. So, if the man brought any peace-offering, there must be no blemish. A holy God will hold no fellowship with man but in a blameless way; no peace or reconciliation, except through an unblemished sacrifice. But see chap. i. 3.
Ver. 22. “Blind, or broken, or maimed, or having a wen, or scarry, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.”
The glorious, perfect antitype would be misrepresented if any animal was offered that was “blincP^ (chap. xxi. 18), or “broken’^ in its limbs, or” maimed’^ by any wound, rent in any way (yiin Gesenius); or “having a ioen” (fivQfiTjxiibrTa Sept.), pimples that disfigured its form, or “scurvy” that made it actually disagreeable to the eye, or ‘■^ scabbed,’’^ the dry scab making its touch polluting.
Ver. 23. “Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a free-will-offering; but for a vow it shall not be accepted.”
If given as 9l free-will offerings it showed the offerer’s view of the case, and not the Lord’s view, nor yet the priest’s. Hence, his presenting from his herd or flock an animal that wanted an eye, or an ear, or the like, showed, indeed, his low sense of what was due to the Lord and proper as a type; but in as much as it was done of his own free-will, to express the present state of his feelings, it might be taken with that understanding. Were it a vow, then it could not be received; for the priest was responsible in that case, pronouncing it suitable or unsuitable by rules that had reference to the perfection of the coming antitype. 0! how different is the free-will offering- of such an Israelite as this from Grod’s own free-will offering- of his Son! The Lord has measured the narrowness of man’s soul; who has ever measured the unlimited fulness of the mind of Grod? “It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” (Job xi. 8, 9.) Nor is his love — this one attribute — less wonderfully great in the eyes of Paul, who sought to comprehend “what is the breadth, and length, and depth, and height, and to know the love of God which passeth knowledge.” If our faith were not too much straitened by our selfish, narrow nature, what might we not obtain? For Cyprian truly writes: “Quantum illud fidei capacis afferimus, tantum gratice inundantis kaurimus.” (Eph. iii. 18, 19.)
Surely the free-will gifts of men discover their fallen, narrow souls I and placed before such a God, they make us feel, “His ways are not as our ways, nor his thoughts as our thoughts I” And what a botidage to self shines through these narrow gifts of men — in amazing contrast with the full-souled liberality of him who for ourake emptied his own bosom of his beloved Son I
892 HOUSEHOLD LAWS REGARDING liui/i lili.Nua.
Ver. 24. “Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make an offering thereof in your land.”
Any mutilation was a misrepresentation of the Antitype; and especially any castration in any of these four ways. Never in their land was such an offering to be made; or, as some render it, never was there to be even such a custom followed in their land.* The surety fcius was truly man; and, as in all things but sin he was made like his bret^ren, there must not be even a hint in these types of any defect. And as his humanity was truly complete, so also the Lord in his dealings with us is bringing about our restoration to perfect humanity. He is so intent on this, that he says that he would not be called the “God of the dead;” he must be “God of the living,” for these only are truly men — body and spirit. Hence his care over the type, that it hint at no imperfection. Ah! Lord, why carest thou thus for us? “What has led thee to these kind designs? “What is man that thou visitest him?”
Ver. 25. “Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.”
Some understand this as forbidding them to let a stranger supply them with animals for sacrifice, q. d., take it not out of a stranger’s flock or herd. But this is contrary to practice approved of in after days; as when Cyrus gave, and Darius ordered others to supply. (Ezra vi. 9.)
* However, if this last were the meaning, there would scarcely have been yeed fur the minute prohibition of such animals in sacrifice. For who would be in danger of bringing them in a land where there were none of em t
But the true meaning is evidently, that the same rule shall hold in regard to a stranger’s offering as in regard to their own. “The stranger’’^ may be a proselyte, as ver, 18; or he may be such a one as Cyrus, “Neither from a stranger’s hand shall ye priests offer a sacrifice of any of these maimeci or imperfect animals.”
The Lord must be known as “having no respect of persons,” but adhering to his one way of salvation, viz., through the Perfect Substitute.
Vers. 26, 27. “And the Lord spake unto Moses, saying, When a bidlock, or a sheep, or a goat is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an ofifering made by fire unto the Lord.”
This precept guards the type. The animal sacrificed must have lived a complete time, “seven days.” For the Antitype was not to be offered in infancy, but to live the full life of a man of sorrows. As during the six days of creation there was time for God to unfold gradually his creating skill, so this period becomes symbolical, in a manner, of sufficient time to unfold and develop any purpose. Christ, our Surety, was to live far beyond infancy, tasting the world’s sorrow as he breathed its air, taking time to open out the law and exhibit conformity to it all, ere his set time came that he must die.
Ver. 28. “And v?hether it be cow or ewe, ye shall not kill it and het young both in one day.”
Some say this was meant just to discourage cruelty. No doubt it had this effect. But the typical reason lies hid, and is very precious. The Father was to givt up his Son; and the Son was to be, as it were, torn from the Father’s care by the hands of wicked men. How could this be represented if both the ewe and her young were offered together? This part of the truth must never be obscured, thut “God so loved the world that he gave his Son.” And the bleatings of the tender lamb in its parent’s ears, as it was taken from the fold, filling the air with sadness, represented the bleatings of “the Lamb led to the slaughter,” who so sadly wailed, “Eli! Eli! lama sabachthani.” And as these rules apply to domestic arrangements about what they were to carry out of their houses and folds for the altar, we see thus a picture hung up in every house in Israel of that great truth, “God spared not his Son, but delivered him up us all.”
Vers, 29, 30, 81, 82, 33. “And when ye will oflFer a sacrifice of thankB giving unto t)ie Lord, offer it at your own wilL On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the Lord. Therefore shall ye keep my commandments, and do them: I am the Lord. Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the Lord which hallow you, that brought you out of the land of Egypt, to be your God: I am the Lord.”
When in their hoUses the first purpose was termed of offering a thanksgiving, each one must see that the purpose sprang from a thankful heart. Let none bo induced to bring it because of the arguments of some of his friends, or because it might appear fitted to produce an impression in his favor among his neighbors. It must be “at your own will.” It must flow spontaneously from tie heart.
So, also, it must not be laid by, as if you were intending to use it for a feast; leave none of it till to-morrow. Use it at the time. As the peace-offerings represented communion with God, reconciled to the sinner, they must represent this as enjoyed by the sinner as his feast, his joy, his chief delight. Now, thanksgivings were of this class; and the offerer must not seek any selfish gratification on such an occasion, but must, on the spot, and at the time, offer all to his God, and in the presence of his God, satisfied with this full outpouring of his own soul to the God who pours out his fellowship in return.
Five motives are strewn on their path to constrain them to close obedience. 1. “/ am the LordP This is authority employed. 2,” / will he hallowed among the children of Israeli This is his holiness, and his desire to diffuse awe of his holy name. 3. “/ am the Lord which hallow you.’’’’ Here is an appeal to their privileges as Israelites. Do you not feel that you actually are set apart for me? 4. “I am the Lord which brought you out of Egypt. ‘’^ Here is his claim as Redeemer, who paid the price, and set free the captives. Is there gratitude in your souls? Is there sense of thankfulness for favor done? 5.” Your God’’’ — as well as your Lord: his claim as Father, Shepherd, King, and whatever else there is that is tender in relationship, or beneficial in office, or sweet in character — all is summed up in “your God!” Who is like “Our God?” “Who would not lear thee?” (Jer. x. 7.)