Leviticus 23:39-43

“‘So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the LORD for seven days; the first day is a day of rest, and the eighth day also is a day of rest. On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches and poplars, and rejoice before the LORD your God for seven days. Celebrate this as a festival to the LORD for seven days each year. This is to be a lasting ordinance for the generations to come; celebrate it in the seventh month. Live in booths for seven days: All native-born Israelites are to live in booths so your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am the LORD your God.'”

Christians in general are deterred from the study of the ceremonial law by the consideration that there is not sufficient light thrown upon some parts to determine their spiritual import; while in other parts we are distracted through the diversity of senses which the New Testament appears to affix to them. Certainly these are difficulties in our way; nor can we expect entirely to overcome them; but still there is much that is clear; and even that which is in some respects dubious, will be found in other respects highly edifying.

The feast of tabernacles was one of the three great feasts, at which all the males throughout the nation were to assemble at Jerusalem. Its importance therefore cannot be doubted. But, in our inquiries after the truths which it shadowed forth, we must be guided in some measure by conjecture; and consequently, cannot speak with that full confidence that we maintain where the inspired writers have led the way. Taking care however to distinguish what is doubtful from what is clear and certain—we shall proceed to consider this feast, and to open to you,

I. Its peculiar rites.

While it had some rites common to other occasions, it had some peculiar to itself:

1. The sacrifices offered.

These were very peculiar, and such as were offered on no other occasion. The feast lasted eight days; on the first of which, thirteen bullocks, with two rams, fourteen lambs, and one goat, and certain meat-offerings, were presented. On the six following days, there were the same sacrifices, except that the number of the bullocks, and of their appropriate meat-offerings, was one less every day; this went on to the eighth day, when there was only one bullock, one ram, seven lambs, and a goat, offered, Numbers 29:12-39.

The precise reason of this gradual diminution is not known, unless that it was to show that the Mosaic dispensation would gradually decay, and at last vanish away, being terminated by that one great Sacrifice which would in due time be offered!

2. The services enjoined.

All were to leave their houses for seven days, and to live in booths constructed of the branches of trees, which they had previously cut down for that purpose. This would doubtless be attended with much inconvenience to them; but they were to rise superior to such consideration, and to spend the time in holy joy. Part of the command was, that they should “rejoice before the Lord their God.”

After the time of Joshua, when the piety of the nation had begun to decline, the observance of this ordinance was discontinued; or if it was now and then repeated for a single year, the institution was regarded only in a partial and formal way; until Nehemiah, after the return of the people from Babylon, revived and enforced the practice of former days, Nehemiah 8:13-17.

The next thing to be noticed in reference to this feast, is,

II. Its primary end.

This was two-fold:

1. Commemorative.

All the time that the people sojourned in the wilderness, even forty years, they dwelt in booths or tents—in remembrance of which this feast was instituted.

We are apt to forget the mercies which God has given to us, and especially those given to our forefathers at a remote period; but we ourselves inherit the benefits conferred on them. The descendants of those who were delivered from Egypt, owed all their liberty to God’s miraculous interposition, no less than their fathers; and therefore were equally bound to keep God’s goodness to them in remembrance; and by leaving their houses for a week, and living in booths, they would know precisely the situation of their ancestors, and learn to be thankful for their own more comfortable habitations.

2. Eucharistic.

This feast was after the harvest and vintage were finished; and it was intended to be a season of thanksgiving for the fruits of the earth. Hence it was called “the feast of in-gathering, Exodus 23:16; Deuteronomy 16:13-15;” which shows, that the time of keeping the feast was illustrative of one thing, and the manner, of another.

Not but that there was a close connection between the two; for in the wilderness they had nothing but manna; but, in the land of Canaan, they enjoyed all the fruits of the earth in the richest abundance; and, consequently, while they glorified God for miraculously supplying the daily needs of their ancestors by food from Heaven, they were called upon to bless and adore his name for the continued blessings imparted to themselves.

Thus far the intention of the feast is manifest. Our ground is not so clear in what remains; yet we utterly disclaim all idea of giving loose to our imagination on sacred subjects. We propose to you what, though we cannot prove, we think highly probable; and leave you to judge for yourselves, while we point out,

III. Its mystical design.

That this feast was a shadow, we have no doubt; and that Christ is the substance, is equally clear and certain; this point is determined by God himself in reference to the feasts and Sabbaths in general, Colossians 2:16-17, and therefore much more in relation to this, which was as sacred a feast as any, perhaps the most so of any, in the whole year. We apprehend then that this feast was intended to shadow forth:

1. The incarnation of Christ.

The three great feasts were:

the Passover, or feast of unleavened bread,

the feast of Pentecost,

the feast of tabernacles.

In the feast of unleavened bread, the death of Christ was typified.

In the feast of Pentecost, the out-pouring of the Spirit was typified.

In the feast of tabernacles, the incarnation of Christ was typified.

It was highly probable that this great event would be shadowed forth by some feast, as well as the other two; and there is good reason to think it was referred to in the feast before us. The very term used by the Evangelist in declaring the incarnation of our Lord, seems to mark this reference, John 1:14. And though custom has led us to regard December as the time of his birth, the arguments to prove that he was born in the autumn are far more probable. Could this point be perfectly ascertained, it would strongly confirm the supposed reference of this feast to that event; and the conduct of the people, when they were persuaded that he was the Christ, corresponds very much with the rights prescribed at this feast, “They cut down branches from the trees, and strawed them in the way, and cried, Hosanna to the Son of David! Blessed is he who comes in the name of the Lord; Hosanna in the highest! Matthew 21:8-9.” It is true, this was at another feast; but still it marks the connection in their minds between the feast of tabernacles, and the advent of the Messiah.

There was a remarkable circumstance which took place at the feast of tabernacles, which throws some additional light on this subject. The eighth day was “the great day of the feast.” And though the dwelling in booths was discontinued, the people observed the season as a feast unto the Lord. They had indeed substituted a rite or ceremony on that day, bringing water from the pool of Siloam, and pouring it out as a libation (drink offering) to the Lord. The idea was perhaps adopted from that expression of the prophet, “With joy shall you draw water out of the wells of salvation! Isaiah 12:3.” On this day, in the place of public concourse, our Lord stood and cried with a loud voice, “If any man thirsts, let him come unto ME and drink! John 7:2; John 7:37-38.” This was in fact, as if he had said, You expect at this time the advent of your Messiah, from whom you will derive all spiritual blessings; behold, I am he; and, if you will come unto me, you shall receive more than tongue can utter, or imagination conceive!

We say not that these things amount to a proof of the point in question; but we suggest them for your consideration, and leave you to form your own judgment upon them.

2. The duty of his people.

Here we can speak with more decision. No one who knows the figurative nature of the Jewish ritual can doubt, but that this feast was designed to teach us that “we are strangers here, and sojourners, as all our fathers were! Psalm 39:12.” When fixed in our habitations and enjoying every comfort of life, we are apt to think that this is our home, and the language of our hearts is, “Soul, take your ease; eat, drink, and be merry.”

But this poor world is not our rest. We are here only in a wilderness; and we must in the spirit of our minds resemble the patriarchs of old, “who, though in the land of promise, dwelt in tabernacles, declaring that here they had no continuing city, but that they sought another country, that is, a heavenly one! Hebrews 11:9; Hebrews 11:13-14; Hebrews 11:16.”

This is to be the character of all the Lord’s people, 1 Peter 2:11, who, “though in the world, are not of the world,” and who “are looking for a city that has foundations, whose builder and maker is God!”

APPLICATION.

It may be asked, What is all this to us?

I answer, Read what the prophet says, and you will have more satisfactory information than you are aware of, Zechariah 14:16-19. Beyond all doubt he is speaking of those who live under the Gospel; and the repeated injunctions which he gives relative to our observance of this feast, are a strong confirmation, that there was in it a mysterious and most important meaning.

I call upon you then to keep this feast, to keep it with holy joy unto the Lord.

Think of the incarnation of our blessed Lord! What a stupendous mystery! God, even the most high God, leaving his blessed abodes, and sojourning here in a tabernacle of clay! Is not this worthy to be commemorated? Does it not demand our most ardent praise?

Think of the harvest of blessings which we obtain through him! Our corn and wine and oil are but shadows of that heavenly food which is prepared for us, and on which, if it be not our own fault, we are feeding from day to day. Let earthly things then not engross your affections, but lead you to seek those which are spiritual and eternal! Colossians 3:2.

Whether your temporal comforts be increased or diminished, ever remember where your home is; and that when your week is finished, “you have a house not made with hands, eternal in the heavens! 2 Corinthians 5:1.”

Charles Simeon (1759-1836)

Leviticus 23:23-25

The LORD said to Moses, “Say to the Israelites: ‘On the first day of the seventh month you are to have a day of rest, a sacred assembly commemorated with trumpet blasts. Do no regular work, but present an offering made to the LORD by fire.'”

The ordinances of the Mosaic law, though dark in themselves, are, for the most part, rendered luminous by the Gospel. Their true meaning is opened to us by inspired expositors; and little room is left for the exercise of imagination or conjecture. This however is not universally the case—the ordinance before us is a remarkable exception to the general rule; Moses himself does not inform us on what occasion, or for what particular end it was appointed; nor do the New Testament writers give us any explanation of the subject. But as it was one of the great annual feasts among the Jews, it must of necessity be instructive. We shall endeavor therefore to search out the meaning as well as we can, and to show:

I. For what end this feast was instituted.

Some have referred it to the blowing of the trumpet on Mount Sinai. Others have supposed that it referred to all the different occasions whereon the trumpet was blown. But the former of these does not appear a proper foundation for a joyful feast; (when it made all Israel, not excepting Moses himself, to “tremble and quake”) and the latter opinion refutes itself; for if they were used on a variety of occasions, as:

the summoning of the people to the tabernacle,

the directing of them in their journeys,

the stirring of them up against their enemies,

and the proclaiming of the year of jubilee,

it is reasonable to suppose, that the appointment of a feast, called the feast of trumpets, was for some special and peculiar purpose. Accordingly, though the purpose is not specified, we may form a good judgment respecting it, from the peculiar day on which it was to be observed. That which in our text is called the seventh month, had been always deemed the first month of the year; but when God brought his people out of Egypt, he ordered them, in remembrance of that event, to reckon their year differently, and to begin it in the spring, instead of the autumn, Exodus 12:2. Still however, in their civil and political matters, they retained the original mode of reckoning; and, except in their ecclesiastical concerns, this continued to be the first month in the year. This day then was the first day in the new year; and the feast of trumpets was to them “a memorial;” a memorial of mercies received, and of mercies promised.

1. A memorial of mercies received.

It is possible that the creation of the world, which was supposed to have been in the autumn, (when so many of the fruits are ripe,) was then particularly commemorated. But we apprehend that the mercies of the preceding year were then reviewed; and grateful acknowledgments were made to God for them. This seems to be a fit employment for the commencement of a new year; and every succeeding year must of necessity bring with it many renewed occasions for praise and thanksgiving. Even though the nation would have been visited with judgments, still those judgments are so disproportioned to men’s ill desert, and are always blended with so many mercies, that there could not fail of being always abundant reason for joy and gratitude.

The blowing of the trumpets would awaken the attention of the people to the duties of the day, and bring to their recollection some at least of those mercies, which they were now called upon to acknowledge.

2. A memorial of mercies promised.

In this sense the term “memorial” is often used in Scripture. The stones on Aaron’s breastplate were a “memorial,” to remind the people, that God regarded them as his peculiar care, and bore them upon his heart, Exodus 28:12; Exodus 28:29. The atonement-money, which was to be paid on numbering the people, was also a “memorial” of the security which was assured to them under God’s protecting hand, Exodus 30:16. The incense which from week to week was put upon the showbread, Leviticus 24:7, was of a similar nature; for while it reminded God of his people and their necessities, it was a pledge to them that he would supply Their needs.

Moreover, the Psalmist, expressly referring to this feast, says, “it was ordained for a testimony, Psalm 81:1-5. Compare also Numbers 10:9-10.”

Now when this “memorial” sounded in their ears, the various temporal mercies which they would need, would of course occur to their minds. But there were spiritual blessings, which probably came but little into the contemplation of the people, which yet were of principal importance in the sight of God, and were particularly shadowed forth on this occasion. I mean, the prosperity of Zion, and the enlargement of the Church of Christ.

That this was intended, an inspired Apostle assures us; for speaking of this very feast among others, he says, “Which things are a shadow of good things; but the body is of Christ, Colossians 2:16-17.”

The language used in reference to the Gospel, strongly confirms this truth. It is emphatically called, “the joyful sound;” and they who preach it are said, to “lift up their voice as a trumpet;” and when the fullness of time shall come for the universal establishment of Christ’s kingdom in the world—the sound of this trumpet shall be heard to the remotest corners of the earth, and all, from the least even to the greatest, shall come up to his temple. Even “Assyria and Egypt,” the most determined enemies of God’s people, shall be stirred up by it to “come and worship in the holy mount in Jerusalem, Isaiah 27:13.”

Such a prospect was a solid ground of joy. We rejoice in the partial accomplishment of this event that has already taken place; and we look forward with joy to its full and final accomplishment.

Let us proceed to consider.

II. In what manner this feast was to be observed.

The three great feasts, the Passover, the feast of Pentecost, and the feast of tabernacles, were greater than this; because, on them, all the males were required to assemble at Jerusalem; but next to them was the feast of trumpets. It was more holy than a common Sabbath; because no servile work at all might be done on this day; whereas on common Sabbaths an exception was made for preparing their necessary provision.

Moreover on this day they were to be fully occupied in offering sacrifices to God. Besides the daily sacrifices, and those appointed at the beginning of every month, there were many peculiar to this occasion; and an express order was made, that neither the daily nor monthly offerings should be superseded, but that those for this day should be presented in addition to all the others, Numbers 29:1-6.

Now from this feast, so peculiarly prefiguring the Gospel, and being observed with such extraordinary strictness:

1. We may learn the scope and tendency of the Gospel.

When the gospel reaches the ears and hearts of men, it calls them from the world to serve and delight in God, and that without intermission, from the morning to the evening of their lives. Not that it forbids all servile work; on the contrary, it requires “every man to abide in the calling wherein he is called,” and to fulfill the duties of his station with assiduity. But while it leaves our hands at liberty, it forbids that our hearts should be enslaved; they must be reserved for God, and fixed on him alone.

The one occupation of our lives must be to offer to him the sacrifices of prayer and praise, Hebrews 13:15, “Rejoice in the Lord always!” says the Apostle, “and again I say, Rejoice!” Every blast of the trumpet should remind us of the infinite obligations conferred upon us, and of the assurances which God has given us of final and everlasting happiness.

It is not a deliverance from temporal bondage, or victory over earthly enemies, that we have to rejoice in, but in deliverance from the wrath of God, and in victory over sin and Satan, death and Hell. All this, too, is given us, not by a mere exertion of God’s power, but by the death of his Son, and the influences of his Spirit. Shall not we then rejoice? Again I say, that the Gospel trumpet sounds these things in our ears continually; and therefore we should keep throughout our whole lives a feast unto the Lord.

2. We may learn the duty of those who embrace the Gospel.

We have already seen what abstraction from the world, and what devotedness to God, were required of the Jews on that day. If they then, who had only the shadow of heavenly things, were to serve God in this manner—then how ought we, who enjoy the substance! Surely we should serve him without grudging, without weariness, and without distraction. If they grudged their numerous and costly sacrifices, or were weary of their long and lifeless services, or had their minds diverted from these poor and “beggarly elements”—we should not wonder at it; their very feasts, though suited to the ends for which they were appointed, were burdensome in the extreme.

But ours is a spiritual service. True, it may require some sacrifices; but none that are worthy of a thought, when we consider for whom they are made.

As for sin, the mortifying of that should be deemed no sacrifice at all; it is rather like the removal of a leprosy, or the healing of a wound.

As for time, or self-interest, there is nothing to be sacrificed in relation to these, that will not be repaid a hundred-fold even in this life, and with everlasting life in the world to come! If we engage heartily in the Lord’s service, we shall find, that the more we are employed in it, the more delightful it will be; it is wearisome only to those who are formal and hypocritical in their duties. Doubtless “the flesh will often evince its weakness, even when the spirit is most willing;” but the more we seek to rejoice in God, the more we shall rejoice in God.

Let us be on our guard against those worldly cares or pleasures that are apt to divert the mind from its proper duties. Paul particularly tells us, that “he would have us without carefulness;” and recommends us so to order our matters, that we may “serve the Lord without distraction, 1 Corinthians 7:35.” These things then are our duty. Duty, do I say? They are our privilege, our highest privilege. So David thought, when he said, “Blessed are those who have learned to acclaim you, who walk in the light of your presence, O LORD. They rejoice in your name all day long; they exult in your righteousness! Psalm 89:15-16.”

Charles Simeon (1759-1836)

Leviticus 23:15-17

“From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks. Count off fifty days up to the day after the seventh Sabbath, and then present an offering of new grain to the LORD. From wherever you live, bring two loaves made of two-tenths of an ephah of fine flour, baked with yeast, as a wave offering of firstfruits to the LORD.”

There is no blessing which is not enhanced by a sense of reconciliation and acceptance with God. An ungodly man has his very provisions cursed unto him, Deuteronomy 28:16-19; while to the righteous, “God has given all things richly to enjoy.” Indeed, it is to present, no less than to future happiness, that God calls his people. He bids us to weep, it is true; but he nowhere bids us to be always mourning. On the contrary, he commands us to “rejoice in him always, yes, to “rejoice evermore;” and assures us, that though our “weeping may endure for a night, joy shall come in the morning.”

We have this beautifully exemplified in the appointments under the law. One day in the year was appointed for national humiliation, namely, the day of atonement, wherein all were commanded to humble their souls. But the very next day, and the whole week following it, was appointed for a feast by which appointment it was clearly intimated, that they who had obtained reconciliation with God through the atonement of Christ, had reason to rejoice throughout the whole remainder of their lives.

The week succeeding the Passover was called “the feast of unleavened bread;” on the first day of which they were to present to God a sheaf of newly reaped barley; and, fifty days after that, two loaves of wheaten bread; both of them being the first-fruits, the one of the barley harvest, and the other of the wheat harvest. Hence these two periods were called the feasts of “first fruits;” and the appointment of them may be considered in a three-fold view, as:

I. Commemorative.

The day on which the sheaf of barley was to be presented unto God, was that on which they had come out of Egypt; and it was to be kept in commemoration of that event; that, when they were enjoying the peaceful fruits of industry, they might call to mind the labor and travail they had endured in the land of their captivity.

The fiftieth day after that, was the day on which the law of God had been delivered to them from Mount Sinai. This was no less a mercy than the former; for while by the former they were rescued from bondage to men, by the latter they were brought into the service of God. The two are spoken of precisely in this way, as equaled by each other, but by nothing else, Deuteronomy 4:32-35.

Both of these events were to be remembered on the days thus set apart, Deuteronomy 16:9; Deuteronomy 16:12, in order that He who had done such great things for their bodies and their souls, might have the glory due unto his name.

And here we cannot but observe how beneficial it is to the Church to have particular times set apart for the special remembrance of the various wonders of redemption. If indeed the observance of such institutions were required of us as necessary to salvation, or inculcated as contributing to work out for us a justifying righteousness, or represented as superseding the necessity of a more frequent remembrance of them, or enjoined, as Jeroboam’s was, in opposition to the commands of God, 1 Kings 12:33—then we would be ready to join with those who reprobate such appointments.

But experience proves, that the appointment of seasons for the distinct consideration of particular subjects, has been productive of the greatest good; and that the more solemnly those seasons are devoted to the special purposes for which they are set apart—the more will humility, and every Christian grace, flourish in the soul.

If the annual remembrance of an earthly deliverance was pleasing and acceptable to God—then there can be no reasonable doubt, but that the annual commemoration of infinitely richer mercies (provided only that we guard against self-righteousness and superstition) must be pleasing to him also.

But these feasts derived a still greater importance from being,

II. Typical.

Two of the greatest events which ever happened from the foundation of the world, and which are the source and warrant of all our hopes, occurred on the days appointed for these feasts, and were typically prefigured by them.

On the former of those days, that I mean on which the Israelites came out of their graves in Egypt, (which was the first-fruits of their deliverance, as the wave-sheaf was of the barley harvest,) Christ rose from the dead, and rose, not as an individual, but “as the first-fruits of those who slept, 1 Corinthians 15:20;” and has thereby assured to us the resurrection of all his people to a life of immortality and glory! 1 Corinthians 15:21-23.

On the latter of those days, namely, the fiftieth day, on which the law was given, (which, like the first-fruits of the wheat harvest, was the pledge of those mercies which they were afterwards to enjoy under the immediate government of God,) on that day, I say, the Holy Spirit was poured out upon the Apostles, Acts 2:1. “Pentecost” means the fiftieth day; for which, it is evident, the communication of this blessing was reserved; and it was communicated when that day “was fully come”, who then “received the first-fruits of the Spirit, Romans 8:23.”

As on that day God had proclaimed his law, so on that day he promulgated his Gospel; and gathered to himself three thousand souls, who were the first-fruits of that glorious harvest, Revelation 14:4, which shall in due time be reaped, when “all shall know the Lord from the least even to the greatest,” and “all the kingdoms of the world become the kingdom of the Lord and of his Christ!”

In these views the feasts of which we are speaking become exceedingly important. It is true, they were but shadows, and very obscure shadows too; but to us who have the substance, and on whom “the true light shines,” they are worthy of most attentive consideration; as being the first crude drafts or models of that glorious edifice which we inhabit.

But these feasts are of further use to us, as,

III. Instructive.

There is not anything which we are more interested to know than our obligations to God, and our consequent duty towards him; yet these are clearly and strongly represented to us in the ordinances before us.

Behold our obligations to God. In each of these feasts the first-fruits were “waved” before God, in token that every earthly blessing was derived from him. This was done in the name of the whole congregation; so that, whatever diligence or skill any had used in the cultivation of their land, they did not arrogate anything to themselves, but gave glory to Him “from whom alone proceeds every good and perfect gift.” Happy would it be for us, if we also learned this lesson, so as to have our minds duly impressed with the goodness of our God!

Corresponding with our obligations to God is our duty towards him. If we have received everything from him, it is our bounden duty to devote everything to him, and improve everything for the honor of his name. And, as at the former of these feasts they offered only one sheaf, and one lamb; but at the latter they presented two loaves, and seven lambs—so, in proportion as God has multiplied his mercies towards us—we also should enlarge our exercises of gratitude, liberality, and devotion.

Shall these opinions be thought an undue refinement on the subject before us? They are the very opinions which God himself suggests in reference to these very institutions. We are expressly told in this view to honor him with all that we have, and all that we are.

Have we property? “We must “honor the Lord with our substance, and with the first-fruits of all our increase;” and, lest that should be thought likely to impoverish us, and it should be deemed advisable rather to gather in our harvest first, and then give him out of our abundance; he particularly guards us against any such covetous and distrustful thoughts, and tells us that a believing and thankful dedication of our first-fruits is the most likely way to ensure to ourselves an abundant harvest, Proverbs 3:9-10. Alas! how melancholy it is that, when we are receiving so many harvests at God’s hands, many of us are found to grudge him even a sheaf!

But it is not our property only that we should devote to God; we should give him our whole selves. We are told that “God has set apart him that is godly for himself, Psalm 4:3,” exactly as he did the first-fruits of old, of which it would have been sacrilege to rob him; and everyone who professes a hope in Christ is called upon to consider himself in that very view, namely, “as a kind of first-fruits of his creatures, James 1:18.” Yes, Beloved, “we are not our own; we are redeemed, and bought with a price; and therefore are bound to glorify God with our bodies and our spirits, which are his, 1 Corinthians 6:19-20.”

Only let these instructions be impressed upon our minds, and exemplified in our lives—and then we shall make the best possible improvement of these typical institutions. Yes, whether we contemplate the types or the things typified—the improvement of them must be the same.

From the resurrection of Christ, we must learn to rise again to newness of life.

From the outpouring of the Spirit, we must learn to nourish and obey his sanctifying operations.

Thus will both Law and Gospel be transcribed into our lives, and God be glorified in all his dispensations!

Charles Simeon (1759-1836)

Leviticus 17:10-12

“Any Israelite or any alien living among them who eats any blood—I will set my face against that person who eats blood and will cut him off from his people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. Therefore I say to the Israelites: “None of you may eat blood, nor may an alien living among you eat blood.”

There were many ordinances among the Jews, of which we cannot see the reason, though doubtless there was not one which Infinite Wisdom did not institute for some gracious end. But the particular enactment before us was of much longer standing than most others, having been given to Noah directly after the flood. The flesh of beasts and of birds was then given to man for food; but he was at the same time forbidden to eat the blood of either, Genesis 9:4. In the foregoing parts of this book of Leviticus also, the prohibition had been repeatedly renewed Leviticus 3:17; Leviticus 7:26; and here the reason for such a repeated enactment of the same statute is assigned. Indeed from the peculiar strictness with which the law is here enforced, we might be sure that there was some very important reason for it, though none had been specified. But God, in this passage, has condescended to state the grounds of this solemn charge; namely, that “the blood was the life of the flesh, and that it had been given to man to make an atonement for his soul!”

To elucidate this ordinance, I shall,

I. Confirm the fact here stated.

God had from the beginning appointed the blood of animals to be offered by man as an atonement for his soul.

This appears throughout all the Mosaic history.

If we go back to the time of Cain and Abel, we shall find Abel offering of the firstlings of his flock, and of his receiving on that account a testimony of God’s acceptance, which was denied to Cain, who offered only of the fruits of the ground, Genesis 4:3-5. This, we are assured, was done “in faith;” which shows, that it was done in consequence of an ordinance to that effect having been previously given by God, with a promise of acceptance annexed to it, Hebrews 11:4.

Noah likewise after the flood offered of every clean beast, and of every clean bird, upon an altar; and in that act was approved of his God, Genesis 8:20-21.

The Patriarchs also built altars to the Lord from time to time, and presented their offerings upon them.

Job also lived in the habitual practice of the same rite, Job 1:5.

As for Moses, the whole of his law was one continued system of sacrifices, appointed as means of obtaining forgiveness with God; every kind of sin having its distinct sacrifices appointed to atone for it. In all of these sacrifices, blood was shed, and poured out before the altar, and sprinkled on the altar; and on the great day of annual expiation, blood was carried within the sanctuary, and was sprinkled before the mercy-seat, and upon the mercy-seat. “There was no remission of sins without shedding of blood! Hebrews 9:21-22.”

If a man was so poor as not to be able to offer a lamb or a pair of turtle-doves for his transgression, he was to offer some fine flour; a part of which was to be burnt upon the altar, in token that he had merited destruction by his iniquities, and that he escaped destruction only by that being destroyed in his stead, Leviticus 5:11.

The same is found throughout the whole New Testament.

It had been foretold by Daniel, that Jesus would “make an end of sin, and make reconciliation for iniquity.” But how was this to be done? It was, as another prophet testifies, by being “wounded for our transgressions, and bruised for our iniquities,” or, in a word, by “making his soul an offering for sin, Isaiah 53:5; Isaiah 53:10.”

Accordingly our blessed Lord himself tells us that he came to “give his life a ransom for many.” And, when he instituted his last supper, he took the cup, and said, “This is my blood of the New Covenant which is shed for many for the remission of sins, Matthew 26:28.”

The Apostles continually represent the blessings of salvation as being solely the purchase of his blood. “He has made peace for us through the blood of his cross,” and “we have redemption through it, even the forgiveness of sins, Colossians 1:14; Colossians 1:20.”

Are we “washed from our sins?” It is “by his blood! Revelation 1:5.”

Do we wash our robes and make them white? It is in the blood of the Lamb! Revelation 7:14.

Do we overcome our enemies? It is by the blood of the Lamb! Revelation 12:11.

Are we justified? It is by his blood! Romans 5:9.

In a word, all on earth and all in Heaven bear testimony to this blessed truth, that “Jesus has redeemed us to God by his blood! Revelation 5:9.”

This fact then being undeniable, that “God has given us the blood as an atonement for the soul.” We proceed to,

II. Consider the prohibition as founded on it.

Scarcely is such energy to be found in any other prohibition throughout the whole Scriptures, as in that before us. And how is it to be accounted for? What is there in the fact alleged that can justify such tremendous threatenings as are annexed to this injunction? I answer:

1. The prohibition was most beneficial for them, as tending to excite in them reverence for their sacrifices.

The Jews saw continually the same animals slaughtered for their own use as were slain for sacrifice; and, if no restraint had been imposed upon them in relation to the blood, they would soon have lost their reverence for the sacrifice altogether. Even the daily repetition of the same sacrifices had of itself a tendency to familiarize their minds with the offerings, and to weaken the reverence which a more sparing use of them might have generated. But when they were so strictly charged to abstain from the use of the blood themselves, and saw the blood of the sacrifices consecrated exclusively to the Lord, they could scarcely fail to reverence the blood, and consequently to reverence those ordinances in which the welfare of their souls was so deeply concerned.

2. The prohibition was most beneficial for them, as tending to bring continually to their remembrance the way of salvation.

With the prohibition was communicated the reason of it, namely, that the blood was the life, and was given as an atonement for their souls.

Now we are but too prone to forget the concerns of our souls; the mind naturally revolts from them, and puts the consideration of them far away. But this ordinance brought continually to their recollection that they were sinners, needing an atonement; and that they were to be saved only through the intervention of a vicarious sacrifice.

Of what incalculable value was the prohibition in this point of view! Not a day, or scarcely an hour, could pass, but they were reminded of these most essential articles of their faith, and taught how alone they were to obtain favor in the sight of God. Various other ordinances were appointed by God for reminding them of the way in which they should serve him; but here only one ordinance was instituted for bringing constantly to their remembrance the way in which they were to be saved by him.

3. The prohibition was most beneficial for them, as tending to direct their attention to the great sacrifice.

All the more pious among the Jews saw that their sacrifices shadowed forth some sacrifice that was of infinitely greater value. It is true, their notions respecting Christ’s sacrifice were not distinct; yet they could not but see that the blood of bulls and of goats was insufficient to take away sin; and that consequently they must look forward to some other atonement which these typical sacrifices prefigured.

To these views they would be further led by the prophecies which represented Christ as bearing on himself, and taking away from us, the iniquities of us all.

And even at this hour, I conceive that the prohibition, which is strictly observed by every religious Jew, is well calculated to lead the minds of the Jewish nation to the contemplation of their Messiah, and to the acknowledgment of Jesus in that character.

From the foregoing subject then we may learn,

1. How plain is the way of salvation!

A Jew who had any reflection at all, could not be ignorant that he must be saved by blood—by blood shed in a way of atonement for his sins. He would not dream that he was to make an atonement by his own tears, or alms-deeds, or observances of any kind. Every sacrifice which he saw offered, yes, and every meal which he made on the flesh of animals, would remind him, that his soul could be saved by nothing but an atonement made for sin.

Yet, as strange as it must appear, Christians without number are ignorant of this fundamental article of our religion, and have no better hope towards God than that which is founded on their own repentances and reformations. Alas! that any who have the Christian Scriptures in their hands should be thus ignorant! And yet thus it is even with many who in other respects are well instructed and intelligent.

But know you assuredly, that there is but one way of salvation either for Jews or Gentiles; and that, the shadowy sacrifices having all passed away, “Christ is now set forth as an atoning sacrifice for sin through faith in his blood,” and that he is “an atoning sacrifice , not for our sins only, but also for the sins of the whole world.”

2. How awful is the state of those who reject the way of salvation!

We tremble for those who despised Moses’ law, and in contempt of the divine command ate of blood. But how much more must we tremble for those who make light of Christ! For, “if they who despised Moses’ law died without mercy, of how much sorer punishment suppose you shall he be thought worthy, who has trodden under foot the Son of God, and counted the blood of the covenant with which he was sanctified a common thing! Hebrews 10:28-29!”

The command given to us to drink of the blood of our great sacrifice is not a whit less urgent than the prohibition given to the Jews. Our Lord expressly tells us, that “except we eat his flesh and drink his blood, we have no life in us!” Paul gives us this solemn warning, “How can we escape, if we neglect so great salvation!”

Truly, if God set his face against the disobedient Jew, much more will he against the disobedient and unbelieving Christian. I charge you then, my brethren, to comply with the divine command in this respect; for if you do not, O consider “what shall the end be of those who obey not the Gospel of Christ! “Truly, God has told us, and plainly too, that “when the Lord Jesus shall be revealed from Heaven in flaming fire, it shall be to take vengeance on those who know not God, and that obey not the Gospel of our Lord Jesus Christ.”

Let us now then avail ourselves of the opportunity afforded us, and both take of the blood of Christ, and “sprinkle it on our consciences, that it may purge us from dead works to serve the living God!”

Charles Simeon (1759-1836)

Leviticus 16:29-33

“This is to be a lasting ordinance for you: On the tenth day of the seventh month you must humble your souls [by fasting with penitence and humiliation] and not do any work—whether native-born or an alien living among you— because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins. It is a sabbath of rest, and you must humble your souls [by fasting with penitence and humiliation]; it is a lasting ordinance. The priest who is anointed and ordained to succeed his father as high priest is to make atonement. He is to put on the sacred linen garments and make atonement for the Most Holy Place, for the Tent of Meeting and the altar, and for the priests and all the people of the community.”

The wisdom and piety of the Church in early ages appointed, that a considerable portion of time at this season of the year should be devoted annually to the particular consideration of Our Savior’s sufferings; and that the day on which he is supposed to have died upon the cross, should be always observed as a solemn fast. In process of time many superstitious usages were introduced; which, however, in the Reformed Churches, have been very properly discontinued. But it is much to be regretted, that, while we have cast off the yoke of Popish superstition, we have lost, in a very great measure, that regard for the solemnities which our Reformers themselves retained; and which experience has proved to be highly conducive to the spiritual welfare of mankind.

The Nativity of our Lord indeed, because it is a feast, is observed by almost all people with a religious reverence; but the day of his death, being to be kept as a fast, is almost wholly disregarded; insomuch that the house of God is scarcely at all attended, and the various vocations of men proceed almost without interruption in their accustomed channel. We are well aware that the Jewish institutions are not to be revived; but, though the ordinances themselves have ceased, the moral ends for which they were instituted should be retained; nor should any means, whereby they may, in perfect consistency with Christian liberty, be attained, be deemed unworthy of our attention.

The great day of annual expiation (Day of Atonement) was the most solemn appointment in the whole of the Mosaic economy. Its avowed purpose was to bring men to repentance, and to faith in the atonement which would in due time be offered. Now these are the sole ends for which an annual fast is observed on this day; and, if they be attained by us, we shall have reason to bless God forever that such an appointment has been preserved in the Church.

In considering the passage before us there are two things to be noticed:

I. The objects for which atonement was made.

To have a just view of this subject, we must not rest in the general idea of an atonement for sin, but must enter particularly into the consideration of the specific objects for which the atonement was made.

1. The atonement was made for the High-Priest.

The people who filled the office of the priesthood were partakers of the same corrupt nature as was in those for whom they ministered; and, being themselves sinners, they needed an atonement for themselves, Hebrews 5:1-3; nor could they hope to interpose with effect between God and the people, unless they themselves were first brought into a state of reconciliation with God. Hence they were necessitated to “offer first of all for their own sins.”

And this is a point which reflects peculiar light on the excellency of the dispensation under which we live. Our High-Priest was under no such necessity. He had no sin of his own to answer for, 1 Peter 2:22; and hence it is that his atonement becomes effectual for us, 1 John 3:5; 2 Corinthians 5:21. For, if he had needed any atonement for himself, he never could have procured reconciliation for us, Hebrews 7:26-28.

2. The atonement was made for the people.

“All the people of the congregation” were considered as sinners; and for all of them indiscriminately was the atonement offered. None are so holy so as not to need salvation.

None are so vile so as to be beyond salvation.

But here again we are reminded of the superior excellency of the Christian dispensation. For though, among the Jews, the atonement was offered for all, it did not suffice for the removal of guilt from all. It took off the dread of punishment for ceremonial defilements; but left the people at large, and especially all who had been guilty of presumptuous sin, under the dread of a future reckoning at the tribunal of God! “It could not make any man perfect as pertaining to the conscience, Hebrews 9:9-10.”

The very repetition of those sacrifices from year to year showed that some further atonement was necessary, Hebrews 10:1-4. But under the Gospel the reconciliation offered to us is perfect; it extends to all people and all sins, in all ages, and quarters, of the world. No guilt is left upon the conscience, no dread of future retribution remains—where the atonement of Christ has had its full effect, Hebrews 9:14; there is peace with God, even “a peace that passes all understanding.” He “perfects, yes, perfects forever, all those who are sanctified! Hebrews 10:14; Hebrews 10:17; Hebrews 10:21-22.”

3. The atonement was made for “the sanctuary itself and the altar”.

Even the house of God, and the altar which sanctified every thing that was put upon it, were rendered unclean by the ministrations of sinful men. The very touch or presence of such guilty creatures communicated a defilement, which could not be purged away but by the blood of atonement. The high-priest, even while making atonement for the holy place, contracted pollution, from which he must wash himself, before he could proceed in his priestly work. In like manner, the person who led away the scape-goat into the wilderness, and the person who burnt the sin-offering without the camp, must wash, both their body and their clothes, before they could be re-admitted into the camp Leviticus 16:6-28.

What an idea does this give us of the corruption of human nature, when even the most holy actions, performed according to the express appointment of God, were, by a painful necessity, the means and occasions of fresh defilement!

From the atonement required for the sanctuary we learn, that Heaven itself, so to speak, is defiled by the admission of sinners into it; and that on that very account it could not be a fit habitation for the Deity, if it were not purified by the sin-atoning blood of Christ, Hebrews 9:23.

A just view of these things will discover to us the connection between the atonement itself, and:

II. The duty especially enjoined at the time of that atonement.

To humble the soul is our duty at all times.

As for the penances which men have contrived for the afflicting of the body, they are neither acceptable to God, nor beneficial to man; they tend to keep men from true repentance, rather than to lead them to it. Doubtless such a measure of fasting and bodily self-denial as shall aid the soul in its operations, is good; but still it is the soul chiefly that must be humbled. The soul is the principal seat of sin, and therefore should be the principal seat of our sorrows. Indeed, it is the soul alone which possesses a capacity for real and rational humiliation.

Now as there is “no man who does not in many things, yes, in everything to a certain degree offend,” there is no man who does not need to humble his soul, and to humble himself before God on account of his defects.

But it may be asked, How is this to be done? How can we reach our soul, so as to humble it?

I answer, By meditating deeply on our sins! We should call to mind all the transactions of our former lives, and compare them with the holy commands of God. We should, as far as possible, make all our sins pass in review before us. We should consider:

their number and variety,

their constancy and continuance,

their magnitude and enormity.

We should search out all the aggravating circumstances with which they have been committed, as being done:

against light and knowledge,

against mercies and judgments,

against vows and resolutions,

and, above all, against redeeming love!

We should contemplate our desert and danger on account of them, and our utter loathsomeness in the sight of God. This is the way to bring the soul to “a broken and contrite” state; and this is the duty of every living man.

But it was peculiarly proper on the great day of atonement.

The exercise of godly sorrow would further in a variety of views a just improvement of all the solemnities of that day.

It would dispose the person to justify God in requiring such services.

Those who felt no sense of sin would be ready to complain of the ordinances as burdensome and expensive; but those who were truly contrite, would be thankful that God had appointed any means of obtaining reconciliation with him

It would prepare the person for a just reception of God’s mercy.

An obdurate heart would reject the promises, just as the trodden path refuses to receive the seed that is cast upon it. The fallow ground must be broken up before the seed can be sown in it to good effect.

It would lead the person to acknowledge with gratitude the unbounded goodness of God.

A person unconscious of any malady, would pour contempt on any prescription that was offered him for the healing of his diseases; but one who felt himself languishing under a fatal, and, to all appearance, incurable disorder—would accept with thankfulness any remedy which he knew would restore his health. Thus it is the penitent sinner, and he alone, who will value the offers of mercy through the blood of atonement.

Lastly, it would stimulate him to greater watchfulness and diligence in the future.

Suppose a person was pardoned; if he did not feel the evil and bitterness of sin, he would be as remiss and careless as ever. But, if his heart had been altogether broken with a sense of sin, if he had groaned under it as an intolerable burden—he would be doubly careful lest he should subject himself again to the same distress and danger. The more assured he was of pardon and acceptance with God, the more desirous he would be to “render unto God according to the benefits received from him”.

The reflections to which this subject will naturally give rise, are such as these:

1. How vain is the idea of “establishing a righteousness of our own!”

If the most holy actions of the most holy men, done expressly according to the divine appointment, rendered the people unclean, yes and the very sanctuary of God and the altar itself unclean, so that the washing of water and the sprinkling of blood were necessary for their purification, then who are we, that we should be able so to live as to claim a reward on the ground of merit? Let us lay aside this vain conceit, which, if not corrected, will infallibly outcome in our own destruction.

We need one to “bear the iniquity of our holy things, Exodus 28:38,” no less than the iniquity of our vilest actions; and, from first to last, we must receive “eternal life as the free unmerited gift of God through Jesus Christ! Romans 6:23.”

2. How transcendent must be the efficacy of our Redeemer’s blood!

All these sacrifices which were repeated from year to year could never purge the conscience of one single individual; but the blood of Jesus Christ, once shed on Calvary, is sufficient to cleanse the whole world. Stupendous thought! Let us endeavor to realize it, and to get the evidence of it in our own souls.

3. How blessed is the outcome of true repentance!

Men imagine that to humble the soul is the way to be miserable; but the very reverse is true; to “sow in tears is the sure way to reap in joy, Psalm 126:5.” How beautifully was this represented on the day of atonement! It was on that day (every fiftieth year) that the Jubilee was to be proclaimed, Leviticus 25:9. What a blessed termination of the day was this! What a balm to every humbled soul! Think of the joy which pervaded the whole country, when every man was rendered free, and all returned to their lost inheritance, Leviticus 25:10.

Such shall be the happy experience of all who humble their souls for sin and rely upon the sin-atoning blood of Christ. “Those who go on their way weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing their sheaves with them! Psalm 126:6.”

Charles Simeon (1759-1836)

Leviticus 16:21-22

“He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites—all their sins—and put them on the goat’s head. He shall send the goat away into the desert in the care of a man appointed for the task. The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert.”

Of all the types under the Mosaic dispensation, there was not one more plain in its import, or more useful in its tendency, than that before us. Most other types receive light from their accomplishment in Christ; this type reflects light on the Gospel itself. The high-priest, having before offered a bullock and a ram, was to take two goats; and, having determined by lot which of them should be killed, and which be kept alive, was to kill the one, and to sprinkle its blood, with the blood of the bullock, within the sanctuary, and then to present the other before the Lord in the manner described in the text. He was to confess over it the sins of the people, and, by putting his hands upon its head, to transfer to it the people’s sins; and then to send it into the wilderness that it might never more be seen!

This ceremony pointed out to them the true and proper object of faith; the operation of it on the believer’s mind; and the fruit and benefit of it to his soul.

I. The true and proper object of faith.

When the high-priest put his hands on the head of the scape-goat, the eyes of all present must of necessity be turned towards that devoted creature. They indeed who were endued with a spiritual discernment, would look through the type unto Christ the great Antitype. But still the goat would be regarded by all as the immediate instrument used by God for the removal of their sins; their faith terminated on that as the instituted means of their deliverance.

Thus is Christ the one object to whom the eyes of all must be directed! He has been chosen by God from all eternity to bear in his own person, and to take away from his people, all their sins, Revelation 13:8. In due time he was exhibited to the world in this very character, Romans 3:25. See also John 1:29; 2 Corinthians 5:21; the iniquities of all his people were laid upon him, Isaiah 53:6; and his command to every living creature is, Look unto Me and be saved! Isaiah 45:22.

There was indeed under the law another goat, whose blood was shed for the remission of their sins; which was therefore to be considered by them as a joint object of their faith. But the two together were, in fact, but one sacrifice, the one representing the death of Jesus, and the other his resurrection. While therefore we view Christ as dying for our offences, we must also, in conformity with the type before us, regard him as rising again for our justification! Romans 4:25.

II. Its operation on the believer’s mind.

The high-priest confessed over the scape-goat the sins of all Israel with their several aggravations, at the very time that he transferred them to the scape-goat by the imposition of his hands. By this significant ordinance he clearly showed how faith always operates.

It leads us in the first place to transfer all our guilt to the sacred head of Jesus. While we see the impossibility of removing our sins in any other way, faith will incline us to avail ourselves of that inestimable privilege of carrying them to the Savior, and thereby securing to ourselves an everlasting deliverance from them.

But will it therefore cause us to think lightly of our iniquities, because they may be cancelled by such means? No! it will rather make them to appear exceeding sinful; and will dispose us to humble ourselves for them in dust and ashes. A true believer will not so much as desire pardon, without being made to feel the evil and bitterness of sin; and the more sincerely he looks to Christ, the more sincerely will he bewail his manifold transgressions, Ezekiel 16:63. While, with Mary, he boldly confesses Christ, with her he will kiss his feet, and wash them with his tears, Luke 7:37-38.

III. The fruit and benefit of it to his soul.

No sooner was the ordinance before us duly performed, than the sins of all Israel were taken away, and God was reconciled to his offending people. This indeed being only a typical institution, the pardon obtained by means of it was neither perfect nor durable, except to those who looked through the type to Christ himself. But faith in Christ, whether exercised by them or us, will obtain a full and everlasting remission of all our sins. Under the law indeed, there were some sins for which no sacrifice was appointed, and which therefore could not be purged away by any ceremonial oblations whatever. But there is no sin from which we shall not be justified by faith in Jesus, Acts 13:39. From the very instant that we are enabled to lay them upon his head, they shall be carried into the land of oblivion, and never more be remembered against us! Isaiah 43:25; Hebrews 8:12; yes, they shall be cast into the very depths of the sea, Micah 7:19, and be put away from us far as the east is from the west, Psalm 103:12.

From hence we may learn:

1. The different offices of repentance and faith.

Repentance can never make atonement for sin. However penitent we are, by faith we must lay our hands upon the head of the scape-goat, and transfer our guilt to him.

On the other hand, faith does not supersede repentance, but rather encourages and invites us to it. We must repent, in order to prepare our hearts for a grateful acceptance of pardon, and a diligent improvement of it in our future life; but we must believe in order to obtain pardon; that being bestowed solely on account of Christ’s vicarious sacrifice.

Repentance stirs us up to exercise faith in Christ; and faith stimulates us to further acts of penitence, for:

the honoring of the law,

the justifying of God,

the exalting of Christ,

the purifying of the heart,

the adorning of our profession,

and the rendering of us fit for glory.

To be in a state pleasing to God, we must be believing penitents, and penitent believers.

2. The folly of delaying to repent and believe.

Impenitence and unbelief keep us from Christ, and rivet our sins upon us! We must all resemble either the oblation, or the offerer. We must either, like the goats, die under the wrath of God, and be forever banished, as accursed creatures, from his presence; or we must go with penitence and contrition to our living Surety, and cast our iniquities on him.

Can there be a doubt which state we should prefer? Or would we continue another hour under the guilt of all our sins, when there is such a way provided for the removal of them? Let us then behold the Scape-goat, as in our immediate presence, and go instantly to lay our sins on him.

It cannot, as under the law, be done by the priest for us; it must be done by every one of us for himself. Let us then go to him with penitence and faith, and rest assured that we shall not repent or believe in vain.

Charles Simeon (1759-1836)

Leviticus 14:14-18

“The priest is to take some of the blood of the guilt offering and put it on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot. The priest shall then take some of the log of oil, pour it in the palm of his own left hand, dip his right forefinger into the oil in his palm, and with his finger sprinkle some of it before the LORD seven times. The priest is to put some of the oil remaining in his palm on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot, on top of the blood of the guilt offering. The rest of the oil in his palm the priest shall put on the head of the one to be cleansed and make atonement for him before the LORD.”

If people sought nothing more than entertainment in their studies, we know of no book that would afford them so much gratification as the Bible. Not to mention any particular beauties, such as the sublimity of its poetic parts, or the simplicity of the historical, there is something inexpressibly grand in the general harmony of the whole, and the fitness of every part to answer the ends for which it was designed.

The great edifice that was to be erected, was Christianity.

The model that was formed for the purpose of exhibiting it to the world in types and shadows, was Judaism.

The correspondence between the model and the structure in all its parts affords an inexhaustible fund of pleasing and useful instruction.

Let us take, for example, the ceremonies observed at the cleansing of the leper; and we shall find that they set forth in a very striking light the most essential doctrines of the Gospel. They teach us more particularly:

I. The ends for which the blood and Spirit of Christ are to be applied to our souls.

It is scarcely needful to observe, that the blood of the sacrifices typically represented the blood of Christ; and that the oil which was used on various occasions with the sacrifices, represented the Spirit of Christ, with which every true Christian is, and must be, anointed, 2 Corinthians 1:21; 1 John 2:20; 1 John 2:27.

The end for which they were put upon the leper is said to be, to “make an atonement for him. We might suppose from the concluding words of the text, that the priest was to make some other atonement for him; but in verse 19 the matter is put beyond a doubt; for there it is expressly said, that these ceremonies were performed “to make an atonement for him.”

But, in order to understand this aright, we must consider the state of the leprous person. He was banished from the house of God, and from all communion with his dearest friends; but, when he was healed, and the ceremonies appointed for his purification were performed, then he was restored completely to fellowship with God, and with his Church. The word atonement therefore is here used in a lax sense; strictly speaking, it was the blood of the sacrifice alone that made atonement; but the whole ceremony is said to make an atonement, because it was that which availed for the complete restoration of the leper to the enjoyment of all his privileges.

Moreover, he is said “to be cleansed” by these ceremonies, when, in fact, he was healed of his leprosy before any of these ceremonies could be used; so this was not an actual, but a declarative cleansing of his leprosy. Nevertheless it was intended to typify that which is actually effected by the blood and Spirit of Christ; these really cleanse our souls, and restore us perfectly to the service and enjoyment of God. The two together have a combined effect, to bring us to God; but they have separate and very distinct offices, which we ought carefully to notice:

1. The blood of Christ must be applied to purge away our guilt.

There is no possibility of cleansing our souls from guilt by anything that we can do. As the blood of bulls and of goats cannot take away sin, so neither if we could shed rivers of tears, would they suffice to expiate one single offence; much less could they wash out the stain which we have contracted by a whole life of sin. It was because of the insufficiency of all other means, that God sent his only dear Son to die for us. The blood of Him who was “Jehovah’s fellow,” was an ample satisfaction for the sins of the whole world. No other atonement was necessary; nothing can add to the perfection of it. By means of it, God is reconciled to sinners; and nothing is lacking, but that the sinner himself should dip the hyssop in that precious blood, and sprinkle it upon his own conscience, Hebrews 9:12-14. This is the use which we are to make of the blood of Christ; and if we apply it thus to our souls in faith, it will “purge us thoroughly from our iniquity, and cleanse us from our sin.”

2. The Spirit of Christ must be applied to renovate our nature.

As the leprosy defiled the whole man, so does sin pollute our whole souls! Our nature is altogether corrupt; and we must be renewed in every part, before we can enter into the kingdom of God! John 3:3; John 3:5. In our present state, we would not be capable of enjoying the divine presence, even if we were admitted to it. But how can this new nature be obtained? We can no more create ourselves anew, than we could create ourselves at first. We can no more give ourselves a spiritual nature, than vegetables can endue themselves with animation, or animals with reason. The spiritual life is, if we may so speak, a higher scale of existence; for though our faculties remain the same, they acquire a totally new direction as soon as ever the spiritual life is infused into our souls. Hence the true Christian is unequivocally called “a new creature, 2 Corinthians 5:17;” and hence arises our need of a divine Agent to bring us to this state. For this purpose therefore the Holy Spirit, the third Person in the ever blessed Trinity, is given to us; he is offered to us, to sanctify us throughout, Titus 3:5. To this end we must seek his influence, and submit to his operations. Thus shall the effectual working of his power transform our souls into the divine image, Ephesians 4:23-24, and make us “fit for the inheritance of the saints in light, Colossians 1:12.”

But these points will receive additional light, while we consider,

II. The manner in which the blood and Spirit of Christ are to be applied, in order to their being effectual for the ends proposed.

From the rites used in cleansing the leper, we learn that:

1. The application both of the blood and Spirit of Christ must be PARTICULAR.

Doubtless our whole man needs purification both from the guilt and pollution of sin. But the application of the blood and oil to the ear, the thumb, and the toe of the leper—seems to intimate that every member of the body, and every faculty of the soul, whereby we either receive or execute the will of God, needs a special purification from guilt and corruption.

Great is the guilt we have contracted in hearing, since we have not been obedient to the voice of God. Great is the guilt we have contracted in the whole of our walk and conduct, since we have walked in our own way rather than in God’s, and done our own will rather than his. Now it is proper that we should call these things to mind, and humble ourselves before God on account of them, imploring mercy for every particular offence, and seeking a renovation of every particular faculty and member; so that our abilities may all become “instruments of righteousness unto God, Romans 6:13.”

Not that we are to be so occupied with the consideration of our particular offences as to forget that we need a thorough renovation. No! after having put the blood and oil on the parts which seem most to need their influence, we should “pour the remainder of the oil upon our head,” that it may flow over our whole body! verse 18, and that we may “be sanctified wholly in body, soul, and spirit, 1 Thessalonians 5:23.”

2. The application both of the blood and Spirit of Christ must be UNITED.

Neither the blood nor the oil were on any account to be omitted in the purification of the leper; nor can either of them be omitted in the restoration of our souls to God.

In vain shall we profess to be justified by the blood of Christ, if we are not also sanctified by his Spirit.

Just so, in vain shall we profess to have experienced a renovation of our souls by the influences of the Spirit, if we do not trust entirely in the blood of Christ for pardon and acceptance.

In the consecrating of Aaron and his sons to the priesthood, almost the same services were performed as at the purification of the leper; the blood was to be put on their ears, thumbs, and toes, and then, together with the oil, to be sprinkled on their bodies and their garments, Exodus 29:20-21.

The same idea was suggested by the sprinkling of blood mixed with water in the preparatory part of the leper’s publication; and it was also intimated by the effusion of blood and water from our Savior’s side, when he was pierced by the spear, John 19:34-35. John, who alone records that remarkable fact, lays great stress upon it in his first epistle, reminding us that “he came by water and blood, not by water only, but by water and blood, 1 John 5:6.”

Doubtless these things were designed to teach us that God has united the pardoning virtue of Christ’s blood, with the sanctifying operations of his Spirit; and that “what he has joined together, no man should presume to put asunder.”

3. The application both of the blood and Spirit of Christ must be ORDERLY.

It is by no means an indifferent matter what order we observe in applying the blood and Spirit of Christ to our souls, or, in other words, whether we seek justification or sanctification in the first place. It is true, that, in speaking of them, our words need not always be placed with accuracy and precision; for even Paul himself, when speaking to the Corinthians, says, “You are washed, you are sanctified, you are justified in the name of the Lord Jesus, and by the Spirit of our God, 1 Corinthians 6:11.” But it is highly necessary that we should have clear and determinate ideas on the subject.

The order relative to the leper was, that the oil should be put upon the ear, thumb, and toe: “upon the blood of the trespass-offering;” and to prevent our imagining this to mean only that it should be applied in addition to the blood, it is added afterwards, that the oil must “be put upon the place of the blood of the trespass-offering.” Surely this was not so minutely ordered for nothing; it plainly shows us that the blood of Christ must be first applied for our justification; and that then the Spirit will be given for our sanctification. And this is the more carefully to be observed, because it is the very reverse of what men, of themselves, are disposed to do. We are apt to seek sanctification first; and then to make our proficiency in it the ground (in part at least) of our justification; but we must come to God as sinners to be “justified freely by his grace through the redemption that is in Christ Jesus, Romans 3:24;” and, being united thus by faith to Christ as the living vine, we shall derive virtue from him for the bringing forth this fruits of righteousness and true holiness, John 15:5; Romans 7:4.

4. The application both of the blood and Spirit of Christ must be BELIEVING.

At the purification of the leper, the priest was to “sprinkle the oil seven times before the Lord.” This denoted that, while in the performance of these ceremonies they sought the glory of the Lord, they expected from him an abundant supply of those blessings which were typically represented by them.

Just so, in applying the blood and Spirit of Christ to our souls, we must feel a persuasion that we are using the instituted means of our salvation; and that, in the use of them, we shall receive from God the blessings we stand in need of.

Such a confidence is not to be called presumption. Presumption is the expectation of benefits in a way wherein God has not warranted us to expect them; but the most assured expectation of them, when accompanied with a diligent discharge of our duty, and a humble dependence on his promises—is in the highest degree pleasing to God, and profitable to man.

The “stronger we are in faith, the more do we give glory to God, Romans 4:20,” and ensure the accomplishment of his promises to our souls, John 11:40; 2 Chronicles 20:20.

ADDRESS.

1. To those who are conscious of their leprous state.

The lepers were not left to judge of their own state; they were examined by the priest, and necessitated to abide by his decision. Do you think then, that, when our great High-Priest shall inspect your souls, he will not find out the marks of leprosy that are upon you? Be assured that, however they may be covered from the eye of man, they are all “naked and open (as the sacrifices were when flayed and cut down to the back-bone) before the eyes of Him with whom we have to do! Hebrews 4:13.”

O search out your iniquities, and “rend your hearts, and cover your lips, and, with the convicted leper, cry, Unclean, unclean! Leviticus 13:45 with Isaiah 6:5.” If you are not conscious of your disorder, you will never feel your need of purification from it; and consequently you will neglect the means prescribed for your recovery, and perish in your sins! May God avert from you so heavy a calamity, and incline you to accept with gratitude his offered mercy!

2. To those who desire deliverance from the leprosy of their souls.

For the true state of a leper, see Numbers 12:12. The lepers, though in a most afflicted state, had reason to be resigned to their lot, because their disorder came from the hand of God. But your disorder comes from yourselves; and therefore you should not be satisfied with its continuance one day or hour. You do well to be solicitous about the removal of it; and we entreat you never to relax your solicitude about it, until the desired healing has been imparted to your souls!

Know then for your comfort, that the blood and oil are already prepared, and that your great High-Priest is at this moment ready to apply them to your souls! Only go to him, and he will rejoice to minister to your necessities. Go humbly—yet boldly to him; present your ear, your hand, your foot—yes, and your whole person before him—that he may put upon them the blood and oil; and doubt not but that instantly you shall be restored to God, and stand “faultless before his presence with exceeding joy! Jude 24.”

Charles Simeon (1759-1836)

Leviticus 14:3-9

“The priest is to go outside the camp and examine him. If the person has been healed of his infectious skin disease (leprosy), the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the one to be cleansed. Then the priest shall order that one of the birds be killed over fresh water in a clay pot. He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water. Seven times he shall sprinkle the one to be cleansed of the infectious disease and pronounce him clean. Then he is to release the live bird in the open fields. “The person to be cleansed must wash his clothes, shave off all his hair and bathe with water; then he will be ceremonially clean. After this he may come into the camp, but he must stay outside his tent for seven days. On the seventh day he must shave off all his hair; he must shave his head, his beard, his eyebrows and the rest of his hair. He must wash his clothes and bathe himself with water, and he will be clean.”

There is an indissoluble connection between duty and privilege, though that connection is, for the most part, but little understood. Our privileges are in general supposed to arise out of the performance of our duties. Whereas the reverse of this is more generally true; privileges are freely bestowed upon us by God according to his own sovereign will and pleasure; and these operate as incentives to love and serve him. The blessings of election, redemption and effectual calling are not given to us on account of our antecedent merit, but in order that we may show forth the praises of Him that has called us.

We see this exemplified in the laws relating to the leprosy. Nothing was prescribed whereby people should first of all heal themselves; but, when God of his infinite mercy had first healed them, then were they to come and offer their acknowledgments in the way appointed.

The ordinances to be observed by them are here laid down; and from them we see, that the purification of the leper was two-fold:

I. Initial purification.

Two birds were to be taken; one of which was to be killed over a vessel of spring-water; and the other, dipped in the bloody water, was to be let loose.

Some interpret this as signifying, that Christ should die for us, and that the sinner, dipped as it were in his blood, should be liberated from sin and death, and be enabled to soar above this lower world, both in heart and life.

But we apprehend that both the birds equally designate Christ. And, inasmuch as the living bird was dipped in the blood of that which was killed, this intimated, that all that Christ should do for us after his resurrection, was founded upon the atonement which he had offered; by which he obtained a right to justify us, and to send us his Holy Spirit, and to save us with an everlasting salvation, Hebrews 9:12; Romans 5:10.

As for the cedar-wood, the scarlet yarn, and the hyssop, which were also dipped in the bloody water, and used in sprinkling the leper, we forbear to specify the spiritual import of each, because it must rest on mere conjecture, and will not prove satisfactory after all.

But the circumstance of the blood being mixed with living water, most assuredly was designed to teach us, that Christ saves us no less by his Spirit than by his blood. By his Spirit, from the power of sin; and by his blood, from its guilt. Moreover, these are never separated. When his side was pierced, “there came out (as John, who was an eye-witness, testifies) both blood and water, John 19:34-35.” On which circumstance he lays great stress; assuring us, that “Christ came not by water only, but by water and blood, 1 John 5:6.” These two then being sprinkled upon the sinner, “the priest of God is fully authorized to pronounce him clean”.

In confirmation of this statement we need only to refer to the two goats offered on the great day of annual expiation;

that which was slain, and that which carried the sins of the people into the wilderness, equally prefigured Christ, Leviticus 16:21-22; the one, as “dying for our sins; and the other, as rising again for our justification, Romans 4:25.”

The two birds presented by the leper were in this respect precisely similar; and equally point us to that blessed Jesus, who says, “I am He who lives, and was dead; and behold I am alive for evermore! Revelation 1:18.”

We only add further on this point, that it was the “sprinkling” of this blood and water upon the leper, that rendered the ceremony effectual for his good. In vain would the one bird shed his blood, or the other be dipped in it and let loose, unless there were an application of that blood and water to the leper himself. But being “sprinkled seven times,” he was perfectly clean; so far at least as to be brought into the camp, and put into a discipline for that sanctification which was,

II. Progressive purification.

The leper was to wash both himself and his clothes, and to shave off all his hair, and then to come into the camp. But he was not fully restored to his place in society at once; he was not admitted into his tent, but was to live in some place alone for seven days more; and then, after again washing his body and his clothes, and shaving off all his hair, even to his eyebrows, he was reinstated in all his former privileges and comforts.

This was designed to show that the defiling effects of sin yet remain, even after we are cleansed in the blood of Christ, and renewed by the Spirit. We need still to be renewed, both in our outward and inward man, day by day. Sin cleaves to us, yes, it spontaneously rises up in us; so that though we are washed ever so clean, we shall need to be washed again; and though we are shaved ever so close, we shall not be many days without manifesting that the work of sanctification is not yet perfect.

Besides, there are higher degrees of holiness to which the regenerate are to be constantly aspiring. They are “not to account themselves to have yet attained; but, forgetting the things which are behind, they are to press forward for that which is ahead, Philippians 3:12-14.” They are to be continually “putting off the old man, and putting on the new, even until they be renewed after the very image of their God in righteousness and true holiness, Ephesians 4:22-24.” Instead of regarding their restoration to the divine favor as a reason for resting satisfied with their attainments, they are to make their interest in the promises an occasion, and a stimulus, to “cleanse themselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God, 2 Corinthians 7:1.” “Having this hope in them,” they are to stop short of nothing that can be attained in this life, but to “purify themselves even as God is pure, 1 John 3:3.”

Among Israel of old, the great mass of the population had never been infected with the leprosy at all; but that is not the case with us. The leprosy of sin has infected every human being; and there are now but two classes, under the one or the other of which we must all be arranged.

We will therefore address ourselves,

1. To those who are yet infected with the leprosy.

What was done at the time of pronouncing the lepers clean, is the very thing which must be done to make you clean. You must be sprinkled with the blood and Spirit of Christ, even of “Him who died for you and rose again.” This is necessary; nor can any human being be saved without it; and it shall be effectual; so that no human being shall ever perish, provided he apply to his soul this divinely appointed remedy, “The blood of Jesus Christ shall cleanse him from all sin! John 1:7;” and the Spirit of Christ shall “cleanse him from all his filthiness and impurity! Ezekiel 36:25.” The priests of old could not heal the leper, but only declare him healed. But our High-Priest can heal us. Only cry to him, as the lepers did in the days of his flesh, “Jesus, Master, have mercy on us!” and God himself shall acknowledge and pronounce you clean. The hyssop is even now at hand, with which you may sprinkle your own souls. Use it now by faith, and you shall experience with David both its initial and progressive efficacy, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow, Psalm 51:7.” But sprinkle not yourselves once or twice only, but “seven times;” then shall you be “washed thoroughly from your iniquity, and be cleansed from your sin! Psalm 51:2.”

2. To those who have been cleansed from it.

Your state is beautifully represented by that of the healed leper. You are not yet admitted to your home, where your more perfect brethren enjoy their Father’s smiles without any intermission their Father’s smiles. But you are brought into the camp; you are acknowledged as clean, notwithstanding your remaining imperfections; and there is yet only a single week before you will be brought into the full “liberty of the children of God.” True, the intervening time must be spent in humiliating and painful exercises; but those exercises are all preparing you for the richer enjoyment of the promised bliss, “they are rendering you fit for the inheritance of the saints in light, Colossians 1:12.”

Look forward then to the happiness that awaits you; and carefully attend to everything that God has enjoined; lest, when the appointed time shall arrive, you shall be found to have neglected the duties of the present moment. Labor then to the uttermost to get rid of sin, “Wash and be clean! Isaiah 1:16.” As for the deep-rooted evils that spring up within you from time to time, if they cannot be eradicated, let them be shaved off the very moment that they appear. And let the time now appropriated to mortification and self-denial, be sweetened by the anticipation of that blessed hour when you shall enter into the joy of your Lord, and rest forever in the bosom of your God!

Charles Simeon (1759-1836)

Leviticus 13:45-46

“The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out, ‘Unclean! Unclean!’ As long as he has the infection he remains unclean. He must live alone; he must live outside the camp.”

Among the various disorders with which the Jews were afflicted, the leprosy was marked as the most odious and disgraceful; and the rules for distinguishing it from all similar disorders were laid down by God himself with very extraordinary accuracy and precision. As existing in garments and in houses, it seems to have been peculiar to the Jews; and to have entirely vanished with their dispensation. But there doubtless was some important end for which God visited them with this disorder; and what that was, may be gathered from the various ordinances relating to it.

In all the differences which God commanded to be put between things clean and unclean, he designed to teach us the evil and bitterness of sin; but from the leprosy more particularly may these things be learned. We may learn, I say,

I. We may learn from leprosy, the evil of sin.

Whatever resemblance the leprosy might bear to some other disorders, it differed materially from all others.

1. Leprosy was universally judicial.

This disorder was not, as some have thought, acquired by contagion; for it was not at all infectious; but it proceeded immediately from the hand of God; and was always considered as a punishment for sin. Miriam was smitten with it for her rebellion against Moses, Numbers 12:10-15; and Gehazi, for his covetous and dishonest conduct towards Naaman the Syrian, 2 Kings 5:27.

In this light also should sin be viewed. True, it first entered through the device of Satan; but from that time it has been, more or less, judicially inflicted by God, on those who have disregarded the divine commands. Frequently is God said to “blind the eyes,” and “harden the hearts” of men. We must not indeed suppose, that he ever does this by a positive infusion of sin into the soul; this would not consist with his own glorious perfections; but he abandons men to the evil of their own hearts, and withholds from them that grace whereby alone they can overcome their corruptions. Multitudes are “given up by him to a reprobate mind, because they abhor to retain him in their knowledge, Romans 1:28.” And he tells us plainly, that this punishment shall be inflicted on us, if we do not guard against sin in its first beginnings, “The backslider in heart shall be filled with his own ways; he shall eat of the fruit of his own ways, and be filled with his own devices! Proverbs 1:30-31; Proverbs 14:14.”

Who indeed has not found the truth of these declarations? Who does not see, that, if we harbor pride, covetousness, impurity, sloth, or any other evil principle in our hearts—it will gain such an ascendant over us, as at once to chastise us for our folly, and to augment our guilt? The truth is, that the very heaviest judgment which God can inflict upon us in this world, is, to give us over to the evil of our own hearts, and to say, “He is joined to idols; let him alone! Hosea 4:17.”

2. Leprosy was pre-eminently hateful.

If there were but the smallest appearance of the leprosy on anyone, he must instantly have it examined with all possible care. He must not trust to his own judgment, but must apply to those whom God had authorized to determine the point, according to the rules prescribed for them. If the disorder existed, though in ever so low a degree, the person was instantly visited with all its painful consequences; and if only a doubt of its existence was entertained, he must be quarantined, and re-examined, week after week, until the point could be determined. Surely nothing could more strongly declare its odiousness in the sight of God.

In this respect it most emphatically marks the hatefulness of sin. “Sin is that abominable thing which God hates! Jeremiah 44:4.” He charges us to abhor it, Romans 12:9, and to abstain from all appearance of it! 1 Thessalonians 5:22. He solemnly assures us, that, if we harbor it in our hearts, it shall not go unpunished, Exodus 34:7 and Proverbs 11:21. He requires us to “search and try our ways;” and to bring everything to the touchstone of his word, Isaiah 8:20. Nor would he have us satisfied with our own judgment, lest our self-love should deceive us; we must come to our great High-Priest, “whose eyes are a flame of fire;” and beg of him to “search and try us, and to see if there be any wicked way in us, Psalm 139:23-24.” However clear we may be in our own eyes, we must say with Paul, “I judge not my own self; for I know nothing by myself; yet am I not hereby justified; but he who judges me is the Lord, 1 Corinthians 4:3-4.”

3. Leprosy was absolutely incurable.

There was nothing prescribed, nor indeed anything to be attempted, for the cure of this disorder. Nothing but the hand that inflicted it, could remove it. Hence the removal of it is most generally expressed by the term cleansing; and those who were relieved from it are said to have been cleansed, Luke 17:14; Luke 17:17.

Just so, it is certain that none but God can deliver us from sin! No superstitious devices have ever been able to root it out, no human efforts to subdue it. The blood of Christ alone can wash away sin’s guilt; and the grace of Christ alone can suppress sin’s operation!

Clearly as the evil of sin is seen in this disorder, we behold yet more strongly marked,

II. We may learn from leprosy, the bitterness of sin.

The person afflicted with the leprosy was put out of the camp or city in which he had dwelt, and was forced to live alone, being cut off from all fellowship with his dearest relatives, 2 Kings 7:3; 2 Kings 15:5. How inexpressibly painful must this have been!

Here then we see shadowed forth the miserable state of men by reason of sin. When it shows itself only in unallowed infirmities, it will consist with the divine favor; just as the leprosy, when it was turned to a kind of scurf that covered the whole body from head to foot, was considered as no longer rendering the person ceremonially unclean, verses 2, 13; but, as long as it continues “deeper than the skin,” with “quick raw flesh rising,” and “white or yellow hair;” in other words, while it reigns within, and produces its accustomed fruits.

1. Sin incapacitates us for fellowship with God’s Church on earth.

Social fellowship indeed with the Lord’s people is not prohibited; but that fellowship which the saints enjoy with each other in spiritual exercises is altogether beyond the reach of those who live in willful sin. The Apostle justly asks, “What communion has light with darkness, or righteousness with unrighteousness, or he who believes with an unbeliever? 2 Corinthians 6:14-15.” The views, desires, and pursuits of the ungodly are altogether different from those which characterize the children of God; and they make for themselves that separation, which under the law was the subject of an express command.

Strictly speaking perhaps, the separation begins on the side of the Lord’s people, because they are commanded to “come out from the world, and be separate, and not to touch the unclean thing, 2 Corinthians 6:17;” but the effect is the same; in the one case, the unclean were but few, and therefore were separated from the mass; but in the other case, the mass are the unclean; and the clean are separated from them.

2. Sin incapacitates us for admission into his Church in Heaven.

The apostle Paul appeals to us respecting this as a thing plain, obvious, and undeniable, 1 Corinthians 6:9; and our blessed Lord repeatedly affirms it with the strongest asseverations that it was possible for him to utter, John 3:3; John 3:5. When king Uzziah was smitten with leprosy in the temple, all the priests with one accord rose upon him, and thrust him out of the temple; yes, and he himself also hastened to go out, 2 Chronicles 26:20.

And thus it would be in Heaven, if by any means an unrenewed sinner were admitted there; he would be thrust out, Luke 13:28, as unworthy of a place among that blessed society; and he would hasten to flee out, from a consciousness that nothing but redoubled misery could await him there! Psalm 1:5.

ADDRESS.

1. Let us entertain a godly jealousy over ourselves.

Men are very apt to “think themselves something, when they are nothing.” But we should diligently “prove our own work, that we may have rejoicing in ourselves alone, and not in another, Galatians 6:3-5.” As in the leprosy, so in the dispositions of the heart, it is often difficult to distinguish with certainty; the lines of distinction between unbelief and fear, presumption and faith, worldliness and prudence, and between a variety of other principles existing in the mind, are more easily defined on paper, than discerned in the heart. Truth and error often so nearly resemble each other, that none but our great High-Priest can enable us to discern them apart. Yet if an evil principle is admitted into the mind, it will produce a thousand evils in the life. Hence a peculiar stigma was put upon the leprosy, when detected in the head; then the person was declared “utterly unclean!” This expression does not occur anywhere else in Scripture.

Be on your guard therefore, beloved brethren; and beg of God, that you may never be permitted to deceive your own souls. When doubts arose about the leprosy, the person was quarantined for seven days; and this was repeated, until the point could be ascertained.

If you would occasionally retire from the world, and spend a day in fasting and self-examination, you would detect many evils of which at present you have very little conception, and acquire a strength of character not to be attained in any other way.

2. Let us humble ourselves for our remaining imperfections.

However we may have been cleansed from our leprosy, there is, as was before observed, the leprous scurf still over us from head to foot, verses 2, 13. We still therefore have occasion to cry with the prophet, “Woe is me! for I am a man of unclean lips! Isaiah 6:5.” “Our very righteousnesses are, in fact, but filthy rags! Isaiah 64:6;” so that we still have reason, like holy Job, to “loath and abhor ourselves in dust and ashes, Job 42:6.”

The external signs of sorrow which were prescribed to the leper, we should commute for those which indicate true contrition, “Rend your heart,” says the prophet, “and not your garments, Joel 2:13.” We should “walk humbly with God,” and so much the more when we find that “he is pacified towards us, Ezekiel 16:63.”

As they who had only been suspected of the leprosy were required to wash their garments, so let us, who yet retain such awful memorials of it, “wash ourselves from day to day in the fountain opened for sin and for impurity!”

Charles Simeon (1759-1836)

Leviticus 10:1-3

“Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command. So fire came out from the presence of the LORD and consumed them, and they died before the LORD. Moses then said to Aaron, “This is what the LORD spoke of when he said: “‘Among those who approach me I will show myself holy; in the sight of all the people I will be honored.'” Aaron remained silent.”

In all that we behold around us there is a great degree of obscurity, so that we can judge but very imperfectly either of the motives and actions of men, or of the dispensations of God. For lack of an insight into the motives of men’s conduct, we cannot form a correct estimate of their character. Nor can we, without a revelation from Heaven, distinguish those events which come directly from God, and those which, though ultimately referable to him, proceed rather from secondary causes.

But in the Bible we find certainty. In Scripture we learn:

the principles by which men are actuated;

the hand of God accomplishing his own unerring purpose;

sin in all its diversified forms;

virtue in all its various degree;

mercies in all their rich extent;

and judgments in all their tremendous consequences!

Had the event of which we read in our text, happened in our day, we would probably have admired the zeal of Nadab and Abihu, and have represented their death as a translation from the service of God in an earthly tabernacle, to the enjoyment of him in the tabernacle above. It is possible too that we might have ascribed the silence of Aaron to a lack of parental affection. But, through the light which the Scripture casts upon these things, we behold in the death of the former, a judgment inflicted; and, in the silence of the latter, a virtue exercised. Under these two heads we shall consider the history before us.

I. The judgment inflicted.

Nadab and Abihu were the two eldest sons of Aaron. They had been just consecrated, together with their father, to the priestly office.

But they committed a grievous sin.

It would seem that they were elated with the distinction conferred upon them, and impatient to display the high privileges they enjoyed. Hence, without waiting for the proper season of burning incense, or considering in what manner God had commanded it to be done, they both together took their censers (though only one was ever so to officiate at a time) and put unauthorized common fire upon them, and went in to burn incense before the Lord.

Now this was a great and heinous sin; for God had just before sent fire from Heaven, which he commanded to be kept always burning on the altar for the express purpose of being exclusively used in the service of the tabernacle. Their conduct therefore showed, that they had made no just improvement of all the wonders they had seen; and that they were unconscious of the obligations which their newly-acquired honors entailed upon them. It even argued a most criminal contempt of the Divine Majesty, in opposition to whose express commands they now acted.

For this, they were visited with a most awful judgment.

God, jealous of his own honor, punished their transgression, and marked their sin in their punishment. They had slighted the fire which God had given them from Heaven; and he sent fresh fire to avenge his quarrel! They neglected to honor God; and He got honor for himself in their destruction. They, by their example, encouraged the people to disregard the laws that had been promulgated; and He, by executing judgment on the offenders, showed the whole nation, yes and the whole world also, that “he will by no means clear the guilty!” Thus did God maintain the honor of his law, as he afterwards did the authority of his Gospel, Acts 5:1-11.

While in them we behold with grief the enormity and desert of sin, in their afflicted father Aaron, we are constrained to admire,

II. The submission exercised.

Doubtless the affliction of Aaron was exceeding great.

These were his own sons, just consecrated to the high office they sustained. In them he had promised himself much comfort; and had hoped that the whole nation would receive permanent advantage from their ministrations. But in a moment he beheld all his hopes and expectations blasted. He sees his sons struck dead by the immediate hand of God, and that too in the very act of sin, as a warning to all future generations! It they had died in any other way, his grief must have been pungent beyond expression; but to see them cut off in this way, and with all their guilt upon their heads, must have been a trial almost too great for human nature to sustain!

But he submitted to it without a murmuring word or thought.

The consideration suggested to him by Moses, composed his troubled bosom. God had given repeated warning that he would punish with awful severity any willful deviations from his law, Exodus 19:22; Leviticus 8:35; Leviticus 22:9. Now, as a Sovereign, he had a right to enact what laws he pleased; and they, as his creatures, were bound to obey them. It befit him to enforce the observance of his laws, and to vindicate the honor of his insulted majesty, if any should presume to violate them. What would have been the effect if such a flagrant violation of them, in those who were to be examples to the whole nation, were overlooked? Would not a general contempt of the divine ordinances be likely to ensue? For prevention then, as well as punishment, this judgment was necessary.

And the consequence of it would be, that God would henceforth be honored as a great and awesome God, and that the whole assembly of the people would learn to tremble at his word, and to obey it without reserve. Thus, however painful the stroke was to him, he submitted humbly to it, because it was necessary for the public good, and conducive to the honor of his offended God.

It is probable too, that he would recollect the forbearance exercised towards him in the matter of the golden calf; and that, while he deplored the fate of his children, he magnified the mercy that had spared him.

From this subject we may learn,

1. To reverence God’s ordinances.

Well may all, both ministers and people, learn to tremble when they approach God in the institutions of his worship.

Were this example of divine vengeance duly considered, surely ministers would never dare to seek their own glory when they stand up to address their audience in the name of God. They would look well to their ministrations, and be sure that they presented before God no other fire than what they had previously taken from his own altar.

The people too would never venture to come to the house of God in a thoughtless or irreverent manner, but would reflect on the holiness and majesty of the Supreme Being, and endeavor to approve themselves to him in all the services they offered, Psalm 89:7.

Beloved brethren, it is no legal argument which we offer, when we remind you that God is jealous of his own honor, and exhort you from that consideration to take heed to yourselves whenever you approach his house, his altar, or his throne of grace. It is the very argument urged by an inspired Apostle, and that too in reference to the history before us, “Let us have grace, whereby we may serve God acceptably with reverence and godly fear; for our God is a consuming fire! Hebrews 12:28-29.”

2. To submit to his dispensations.

It pleases God sometimes to try in a peculiar manner his most favored saints. But from whatever quarter our trials come, we should view the hand of God in them, and say, “He is the LORD; let him do what is good in his eyes! 1 Samuel 3:18. See also Psalm 38:13 and Job 1:21.” It does not befit us to “complain against God;” or “the clay to strive with the potter.” As a Sovereign, he has a right to do with us as he will; and, if only he is glorified, we should be content, whatever we may suffer for the attainment of that end.

The recollection of our own deserts should always stop our mouths, or rather prevent even the rising disposition to murmur against him. He never did, nor can in this world, punish us more than our iniquities deserve; and therefore a living man can never have occasion to complain! Lamentations 3:39.

Let us then, whatever our afflictions be, submit with meekness to his chastising hand, “let us be still, and know that he is God!” Yes, let us be thankful that “he is magnified in our body, whether it be by life or by death! Philippians 1:20.”

Charles Simeon (1759-1836)