Leviticus 9:23-24

“Moses and Aaron then went into the Tent of Meeting. When they came out, they blessed the people; and the glory of the LORD appeared to all the people. Fire came out from the presence of the LORD and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell face down!”

When we see the great variety of ordinances instituted by Moses, and the multitudes of sacrifices that were, either in whole or in part, to be consumed upon the altar, we are ready to ask: Of what use was all this? and what compensation could be made to the people for all the expense and trouble to which they were put? But in the text we have a ready, and a sufficient answer.

God did not long withhold from them such communications, as would abundantly recompense all that they did, and all that they could, perform for his sake; he gave them such testimonies of his acceptance as made all their hearts to overflow with joy.

Let us consider,

I. The testimonies of God’s acceptance.

Of these there were different kinds;

1. Ministerial.

Moses and Aaron, having finished all that they had to do within the tabernacle, came forth, and “blessed the people;” and in this action they were eminent types of Christ, and examples to all future ministers to the end of time.

As types of Christ, they showed what he should do as soon as he should have completed his sacrifice. The acceptance of all his believing followers being now certain, he blessed them; and was in the very act of blessing them, when he was taken up from them into Heaven, Luke 24:50-51. Scarcely had he taken possession or his throne, before he “sent down upon them the blessing of the Father,” even the Holy Spirit, Acts 2:33; Acts 3:26, to be their Guide and Comforter; and, when he shall have finished his work of intercession within the veil, he will come forth to pronounce upon them his final blessing, “Come, you who are blessed of my Father! inherit the kingdom prepared for you from the foundation of the world!” When on earth, he offered himself a sacrifice, and died as a sinner under the malediction of the law; but at the day of judgment he will, “unto those who look for him, appear the second time, without sin, to their complete salvation! Hebrews 9:28.”

As examples to ministers, they showed what all ministers are authorized and empowered to declare unto those who rely on the great sacrifice. They are to stand forth, and, in the very name of God, to proclaim pardon and peace to every one of them without exception, Acts 13:38-39.

2. Personal.

In two ways did God himself, without the intervention of any human means, condescend to manifest his acceptance of the sacrifices which were now offered.

He first displayed his glory before all the people. This on some occasions was done in testimony of his displeasure, and in support of his servants who acted under his authority, Numbers 14:10; Numbers 16:19; Numbers 16:42; but here, as also on other occasions, it was altogether a token or his favor. In what precise manner this was done, we are not informed; but we are well assured, that it must have been in a way suited to his own glorious majesty, and in a way that carried its own evidence along with it.

Of course, such exhibitions of the divine glory are not now to be expected; but there are others, which, though not visible to mortal eyes, are very perceptible to the believing heart; and which shall be given to those who come to God by Jesus Christ. Our blessed Lord has assured his believing followers, that “he will manifest himself unto them as he does not unto the world;” which promise would be nugatory, if the manifestations referred to did not carry their own evidence along with them. It is not easy indeed to mark with precision the agency of the Holy Spirit, so as to distinguish it from the operations of our own mind; but in the effects we can tell infallibly, what proceeds from God, and what from ourselves. The views which we may have of God and his perfections, may, as far as relates to the speculative part, arise from human instruction; but the humility, the love, the peace, the purity, with all the other sanctifying effects produced by those views upon the soul, can proceed from God alone; they are the fruits of the Spirit, and of him alone. Hence, though no man can conceive aright of the manifestations of God to the soul, unless he has himself experienced them, nor can know exactly what it is to have “the Spirit of God witnessing with his spirit,” or “shedding abroad the love of God in his heart,” yet we are in no danger of error or enthusiasm, while we look for these things as purchased for us through the sacrifice of Christ, and judge of them, not by any inexplicable feelings, but by plain and practical results.

In addition to this display of his glory, God sent fire from Heaven to consume the sacrifice. By this he showed the people what fiery indignation they themselves merited, and that he had turned it from them, and caused it to fall on the sacrifice which had been substituted in their stead.

The observations just made, will apply also to this part of our subject. We are not to expect such a visible token, that our great sacrifice is accepted for us; but all the assurances of it which God has given us in his word, shall be applied with power to our souls, and be impressed with as strong a conviction upon our minds, as if we had seen a demonstration of it exhibited before our eyes.

From the testimonies themselves let us turn our attention to,

II. The effects produced by the testimonies of God’s acceptance.

It is common for visible objects to affect us strongly. Accordingly the people were deeply impressed by what they now saw.

1. They were filled with exalted joy.

Had they not been taught to expect some extraordinary expressions of God’s regard, they would probably have been terrified, as Gideon and Manoah were, Judges 6:21-22; Judges 13:19-22; but being prepared, they were filled with triumphant exultation, and rent the air with their shouts. See a similar instance in Ezra 3:11.

How far a similar mode of expressing our religious feelings at this time would in any case be proper, we will not absolutely determine; but we apprehend that in the general it would not. Such manifestations as those we are considering, are calculated to make a strong impression on the mind, and to call forth the affections into violent and immediate exercise. But the truths of the Gospel, and the communications of God to the soul, affect us rather through the medium of the understanding; and, consequently, are both more slow, and more moderate, in their operation. Yet doubtless somewhat of the same emotions must be right, especially in our secret chamber, where our communion with God is usually most intimate; and where others who are strangers to our feelings, cannot be offended by what they would deem enthusiastic or hypocritical expressions of them. The inward triumph of the Apostle Paul seems more suited to our dispensation, Romans 8:31-39; and that it is both the privilege and duty of every one of us to enjoy.

2. They were filled with profound reverence.

“They fell upon their faces,” in humble adoration of their God and King. This union of humility and joy was exactly what one would have wished to see in them; and happy would it be if some who talk most of spiritual joys would learn from them! Even the seraphim before the throne cover both their faces and their feet, from a consciousness of their unworthiness to behold or serve their God; and the glorified saints, from similar feelings, cast their crowns at his feet.

How much more therefore should we have our most exalted joys tempered with humility! This should never for one moment be forgotten; our trust, our love, our gratitude, our assurance, our very triumphs, will all prove vain, if they be not chastised and softened with humiliation and contrition. If we look at the most eminent saints, and mark the effects of God’s condescension to them, we find them invariably expressing their acknowledgments in a way of reverence and self-abasement, Genesis 17:3; Exodus 3:6; and the more our devotion resembles theirs, the more acceptable it will be to the Supreme Being.

Let us learn from this subject,

1. To lay no stress on transient affections.

One would have thought that such a frame of mind as the people experienced at this time, must have had a holy outcome; and that they would henceforth approve themselves faithful to their God. But these were mere transient emotions, which were forgotten as soon as any temptation arose to call forth their unsubdued corruptions.

And thus it is with multitudes under the Gospel; whom our Lord compares to seed sown upon stony ground, which springs up with great rapidity, but withers away as soon; because it has no depth of earth to grow in, nor any roots to nourish it, Matthew 13:5-6; Matthew 13:20-21. We ought indeed to have our affections called forth into exercise; nor is that religion of any value that does not engage them in its service; but that religion which is seated only in the affections, will never be of any long duration.

The understanding must be informed,

the judgment convinced,

and the will determined,

upon the subject of religion; and then the affections will operate to advantage; but, unless the whole heart and the whole soul are engaged in the work, it will come to nothing.

2. To be thankful for the advantages that we enjoy.

We are apt to envy the Jews their exalted privileges, and to imagine, that, if we had enjoyed the same, we would have made a better improvement of them; but we see how fleeting and inefficacious are the impressions made by sensible manifestations, when of that whole nation, two only were admitted into the promised land. They “walked by sight;” but we are “to walk by faith.”

This is the principle which we are to cultivate; we must look by faith to the great sacrifice; we must see our great High-Priest entered within the veil for us, and coming forth to “bless us with all spiritual blessings.” Then shall we find, that, in proportion as this principle is brought into exercise, it will work by love, and purify the heart, and overcome the world, and render us fit for our everlasting inheritance.

Charles Simeon (1759-1836)

Leviticus 7:11

“These are the regulations for the peace offerings a person may present to the LORD”

In the order in which the different offerings are spoken of, the peace-offering occurs the third; but, in the third chapter, the law of the peace-offerings is no further stated than it accords with the burnt-offering; and the fuller statement is reserved for the passage before us. Hence in the enumeration of the different offerings in verse 37, the peace-offering is fitly mentioned last. That we may mark the more accurately its distinguishing features, we shall state,

I. The particular regulations of this law.

Many of them were common to those of the burnt-offering; the sacrifices might be taken from the herd or from the flock; the offerer was to bring it to the door of the tabernacle, and to put his hands upon it; there it was to be killed; its blood was to be sprinkled upon the altar, and its flesh, in part at least, was to be burnt upon the altar. Of these things we have spoken before; and therefore forbear to dwell upon them now.

But there were many other regulations peculiar to the peace-offering; and to these we will now turn our attention. We notice,

1. The matter of which they consisted.

Though the sacrifices might be of the herd or of the flock, they could not be of birds; a turtle-dove or pigeon could not on this occasion be offered. In the burnt-offering, males only could be presented; but here it might be either male or female. In the grain-offering, either cakes or wafers might be offered; but here must be both cakes and wafers; in the former case, leaven was absolutely prohibited; but here it was enjoined; leavened bread was to be used, as well as the unleavened cakes and wafers, Leviticus 3:1; Leviticus 7:12-13.

2. The manner in which they were offered.

Particular directions were given both with respect to the division of them, and the consumption. The meat-offering was divided only between the altar and the priests; but, in the peace-offering, the offerer himself had far the greatest share. God, who was in these things represented by the altar, had the fat, the kidneys, and the caul, which were consumed by fire, Leviticus 3:3-5.

The priest who burned the fat was to have the bosom and the right shoulder; the bosom was to be waved by him to and fro, and the shoulder was to be heaved upwards by him towards Heaven. By these two significant actions, God was acknowledged both as the Governor of the universe, and as the source of all good to all his creatures; and from them these portions were called “the wave-offering, and the heave-shoulder.” One of the cakes also was given to the priest who sprinkled the blood upon the altar, who, after heaving it before the Lord, was to have it for his own use.

All the remainder of the offering, as well of the animal as the vegetable parts of it, belonged to the offerer; who together with his friends might eat it in their own tents. Two cautions however they were to observe; the one was, that the people partaking of it must be “clean,” (that is, have no ceremonial impurity upon them;) and they must eat it within the time prescribed.

We will not interrupt our statement by any practical explanations, lest we render it perplexed; but shall endeavor to get a clear comprehensive view of the subject, and then make a suitable improvement of it.

Let us proceed then to notice,

II. The occasions whereon the offering was made.

There were some fixed occasions by the divine appointment, and some altogether optional occasions.

The fixed occasions were, at the consecration of the priests Exodus 29:28; at the expiration of the Nazarites’ vow, Numbers 6:14; at the dedication of the tabernacle and temple, Numbers 7:17; 1 Kings 8:63; and at the feast of first fruits, Leviticus 23:19.

But besides these, the people were at liberty to offer them whenever a sense of gratitude or of need inclined them to it.

1. They were offered as acknowledgments of mercies received.

It could not fail but they must sometimes feel their obligations to God for his manifold mercies; and here was a way appointed wherein they might render unto God the honor due unto his name. In the 107th Psalm we have a variety of occurrences mentioned, wherein God’s interposition might be seen; for instance, in bringing men safely to their homes after having encountered considerable difficulties and dangers; in redeeming them from prison or captivity, after they had by their own faults or follies reduced themselves to misery; in recovering people from sickness, after they had been brought down to the chambers of the grave; in preserving mariners from storms and shipwreck; in public, family, or personal mercies of any kind. For any of these David says, “Let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoicing! Psalm 107:22.”

2. They were offered as supplications for mercies desired.

These might be offered either as free-will offerings, or as vows; between which there was a material difference; the one expressing more of a sincere spirit, the other arising rather from fear and terror. We have a striking instance of the former, in the case of the eleven tribes, who, from a zeal for God’s honor, had undertaken to punish, the Benjamites for the horrible wickedness they had committed. Twice had the confederate tribes gone up against the Benjamites, and twice been repulsed, with the loss of forty thousand men; but being still desirous to know and do the will of God in this matter, (for it was God’s quarrel only that they were avenging,) “they went up to the house of God, and wept and fasted until even, and offered burnt-offerings and peace-offerings unto the Lord;” and then God delivered the Benjamites into their hand; so that, with the exception of six hundred only, who fled, the whole tribe of Benjamin, both male and female, was extirpated, Judges 20:26.

Of the latter kind, namely, the vows, we have an instance in Jonah and the mariners, when overtaken with the storm. Jonah doubtless had proposed this expedient to the seamen, who, though heathens, readily adopted it in concert with him, hoping thereby to obtain deliverance from the destruction that threatened them, Jonah 1:16. And to the particular vows made on that occasion, Jonah had respect in the thanksgiving he offered after his deliverance, Jonah 2:9.

Between the peace-offerings which were presented as thanksgivings, and those presented in supplication before God, there was a marked difference; the tribute of love and gratitude was far more pleasing to God, as arguing a more heavenly frame of mind; and, in consequence of its superior excellence, the sacrifice that was offered as a thanksgiving must be eaten, on the same day; whereas the sacrifice offered as a vow or voluntary offering, might, as being less holy, be eaten also on the second day. But, if any was left to the third day, it must be consumed by fire.

Having stated the principal peculiarities of this law,

We shall now come to its practical improvement.

We may find in it abundant matter,

1. For reproof.

The Jews, if they wished to express their humiliation or gratitude in the way appointed by the law, were under the necessity of yielding up a part of their property (perhaps at a time when they could but ill afford it in sacrifice to God.

But no such necessity is imposed on us, “God has not made us to serve with an offering, nor wearied us with incense;” the offerings he requires of us are altogether spiritual; it is “the offering of a free heart,” or “of a broken and contrite spirit,” that he desires of us; and that he will accept in preference to “the cattle upon a thousand hills.”

Well therefore may it be expected that we have approached God with the language of the Psalmist, “Accept, I beseech you, the free-will offerings of my mouth, Psalm 119:108.”

But has this been the case?

Have our sins brought us unto God in humiliation?

Have our necessities brought us unto God in prayer?

Have our mercies brought us unto God in thankfulness?

What excuse have we for our neglects?

These sacrifices required no expense of property, and but little of time. Moreover, we would never have brought our sacrifice, without feasting on it ourselves. Think, if there had not been in us a sad aversion to communion with God, what numberless occasions we have had for drawing near to him in this way! Surely every beast that was ever slaughtered on those occasions, and every portion that was ever offered, will appear in judgment against us to condemn our ingratitude and obduracy!

2. For direction.

Whether the peace-offering was presented in a way of thanksgiving or of supplication, it equally began with a sacrifice in the way of atonement. Thus, whatever be the frame of our minds, and whatever service we render unto God—we must invariably fix our minds on the atonement of Christ, as the only means whereby either our persons or our services can obtain acceptance with God. Moreover, having occasion to offer sacrifice, we must do it without delay, even as the offerers were to eat their offerings in the time appointed, Hebrews 3:13-15; Psalm 119:60; 2 Corinthians 6:2. We must be attentive too to our after-conduct, “lest we lose the things that we have wrought, instead of receiving a full reward, 2 John.”

However carefully the offerers had observed the law before—yet, if any one presumed to eat the smallest portion of his offering on the third day, instead of being accepted of God, his offering was utterly rejected; and he was considered as having committed a deadly sin. O that those who spend a few days in what is called ‘preparing themselves’ for the Lord’s supper, and after receiving it return to the same worldly courses as before, would consider this! For no service can be pleasing to God which does not issue in an immediate renunciation of every evil way, and a determined, unreserved, and abiding surrender of the soul to God.

In coming to God, we must, at least in purpose and intention, be “clean;” else we only mock God, and deceive our own soul; and, after having come to him, we must proceed to “cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God, 2 Corinthians 7:1.”

3. For encouragement.

On these occasions a female offering was received, as well as a male, and leavened bread together with the unleavened. What a blessed intimation was here, that “God will not be extreme to mark what is done amiss!”

A similar intimation is given us in his acceptance of a mutilated or defective beast, when presented to him as a free-will offering, Leviticus 22:23. Our best services, alas! are very poor and defective; corruption is blended with everything we do; our very tears need to be washed from their defilement, and our repentances to be repented of!

But, if we are sincere and without allowed deceit, God will deal with us as a parent with his beloved children, accepting with pleasure the services we render him, and overlooking the weakness with which they are performed, Proverbs 15:8; Psalm 147:11.

Charles Simeon (1759-1836)

Leviticus 6:13

“The fire shall ever be burning upon the altar; it shall never go out.”

It is a matter of deep regret that religious people do not enter more fully into the Jewish Ritual, and explore with more accuracy the mysteries contained in it. I am not sure that ministers, whose office properly leads them to unfold the sacred volume to their people, are not chargeable with a great measure of this remissness, in that they are not more careful to bring forth to their view the treasures of wisdom that are hidden in that invaluable mine.

Of course, it will not be expected that on this occasion I should attempt anything more than to illustrate the subject that is immediately before me. But I greatly mistake, if that alone will not amply suffice to justify my introductory observation; and to show, that an investigation of the Law in all its parts would well repay the labors of the most diligent research.

The point for our present consideration is the particular appointment, that the fire on the altar should never be allowed to go out. I will endeavor to set forth,

I. Its typical import, as relating to the GOSPEL.

Every part of the Ceremonial Law was “a shadow of good things to come.” This particular ordinance clearly shows,

1. That we all need an atonement.

This fire which was to be kept burning, was given from Heaven Leviticus 9:24; and it was given for the use of all Israel without exception. There was not one for whom an atonement was not to be offered. Aaron himself must offer an atonement for himself, before he can offer one for the people, Hebrews 7:27.

Who then among us can hope to come with acceptance into the divine presence in any other way? Our blessed Lord has told us, “No man comes unto the Father, but by me.” And Paul assures us, that “without shedding of blood there is no remission of sins.” We must all, therefore, bring our offering to the altar; and lay our hands upon the head of our offering; and look for pardon solely through the sin-atoning blood of Jesus.

The fire, too, was for the daily use of all. And daily, yes, and hourly, all of us have occasion to come to God in the same way. There is not an offering that we present to God, but it must be placed on his altar; and then only can it ascend with a sweet fragrance before God, when it has undergone its appointed process in that fire.

2. That the sacrifices under the Law are insufficient for us.

Thousands and myriads of beasts were consumed on God’s altar; and yet the fire continued to burn, as unsatisfied, and demanding fresh victims. Had the offerings already presented effected a complete satisfaction for sin, the fire might have been extinguished. But the repetition of the sacrifices clearly showed that a full atonement had not yet been offered. In fact, as the Apostle tells us, they were no more than “remembrances of sins made from year to year;” and “could never take away sin,” either from God’s register of crimes, or from the conscience of the offender himself, Hebrews 10:1-4; Hebrews 10:11; Hebrews 9:9. Thus, under the very Law itself, the insufficiency of the Law was loudly proclaimed; and the people were taught to look forward to a better dispensation, as the end of that which was, after a time, to be abolished.

3. That God himself would in due time provide a sacrifice with which he would be perfectly satisfied.

From the beginning, God had taught men to look forward to a sacrifice which would in due time be offered. It is probable that the beasts, with whose skins our first parents were clothed, were by God’s command first offered in sacrifice to him.

We are sure that Abel offered in sacrifice the firstling of his flock; and it is probable that fire was sent from Heaven, as it certainly was on different occasions afterwards, to consume it; and that it was this visible token of God’s acceptance of Abel’s sacrifice, that inflamed the envy and the rage of Cain, Genesis 4:4-5.

From Noah’s offerings, also, “God smelled a sweet savor,” as shadowing forth that great sacrifice which should in due time be offered, Genesis 8:20-21.

To Abraham the purpose of God was marked in a still more peculiar manner. He was commanded to “take his son, his only son, Isaac,” and to offer him up upon an altar, on that very mountain where the Temple afterwards was built, and where the Lord Jesus Christ himself was crucified.

The fire, therefore, that was burning upon the altar, and the wood with which it was kept alive, did, in effect, say, as Isaac so many hundred years before had done, “Behold the fire and the wood; but where is the lamb for a burnt-offering?”

Yes, it gave also the very answer which Abraham had done, “My son, God himself will provide a lamb for a burnt-offering! Genesis 22:7-8.”

Thus, by keeping up the expectation of the Great Sacrifice which all the offerings of the Law prefigured, it declared, in fact, to every successive generation, that in the fullness of time God would send forth his own Son, to “make his soul an offering for sin,” and, by bearing in his own person the iniquities of us all, “to take them away from us, Isaiah 53:6; Isaiah 53:10.”

In short, this fire, and every offering that was consumed by it, directed the attention of every true Israelite to that adorable “Lamb of God, who takes away the sins of the world, John 1:29,” and who in actual efficiency, as well as in the divine purpose, has been “the Lamb slain from the foundation of the world! Revelation 13:8.”

4. That all who should not be savingly interested in that great sacrifice must expect His sorest judgments.

The victims consumed by that fire were considered as standing in the place of men who deserved punishment. This was clearly marked, not only by their being set apart by all Israel, and offered with that express view, but by the offenders themselves putting their hands on the heads of their victims, and transferring their sins to the creatures that were to be offered in sacrifice to God, Leviticus 4:4; Leviticus 4:15; Leviticus 4:24; Leviticus 4:29; Leviticus 4:33.

The fire that consumed them was expressive of God’s indignation against sin, and declared the doom which the sinner himself merited at God’s hands. Yes, and the doom, too, which he himself must experience, if sin should ever be visited on him. It declared, what the New Testament also abundantly confirms, that “God is a consuming fire, Hebrews 12:29;” and that those who shall be visited with his righteous indignation, must be “cast into a lake of fire, Revelation 20:15,” where “their worm never dies, and the fire never shall be quenched! Mark 9:43-46; Mark 9:48 five times.”

Methinks, then, the fire burning on the altar gave to every person that beheld it this awful admonition, “Who can dwell with the devouring fire? Who can dwell with everlasting burnings! Isaiah 33:14.”

In considering this ordinance, it will be proper yet further to declare,

II. Its mystical import, as relating to the CHURCH.

The different ordinances of the Jewish Law had at least a two-fold meaning, and, in many instances, a still more comprehensive import.

The tabernacle, for instance, prefigured the body of Christ, “in which all the fullness of the Godhead dwelt;” and the Church, where God displays his glory; and Heaven, where he vouchsafes his more immediate presence, and is seen face to face.

Just so, the altar fitly represents the cross on which the Lord Jesus Christ was crucified, Hebrews 13:10-12; and the heart of man, from whence offerings of every kind go up with acceptance before God, Hebrews 13:15-16. In the former sense we have its typical, and in the latter its mystical import.

Now in this mystical, and, as I may call it, emblematical sense, the ordinance before us teaches us,

1. That no offering can be accepted by God, unless it is inflamed with heavenly fire.

“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! Leviticus 10:1-2.”

And shall we hope for acceptance with God, if we present our offerings with the unhallowed fire of mere natural affections? Our blessed Lord has told us, that he would “baptize us with the Holy Spirit and with fire, Matthew 3:11;” and every sacrifice which we offer to him should be inflamed with that divine power, even the sacred energy of his Holy Spirit, and of his heavenly grace. Let us not imagine that formal and self-righteous services can be pleasing to him; or that we can be accepted by him while seeking our own glory. Hear the declaration of God himself on this subject, “But now, all you who light fires and provide yourselves with flaming torches, go, walk in the light of your fires and of the torches you have set ablaze. This is what you shall receive from my hand: You will lie down in torment!

Isaiah 50:11.”

2. That if God has kindled in our hearts a fire, we must keep it alive by our own vigilance.

I well know that this mode of expression is objected to by many; but it is the language of the whole Scriptures; and therefore is to be used by us. We are “not to be wise above what is written,” and to abstain from speaking as the voice of inspiration speaks, merely from a jealous regard to human systems. True it is, we are not to attempt anything in our own strength; (if we do, we shall surely fail,) but we must exert ourselves notwithstanding; and the very circumstance of its being “God alone who can work in us either to will or do,” is our incentive and encouragement to “work out our own salvation with fear and trembling! Philippians 2:12-13.”

If we cannot work without God, neither will God work without us. We must “give all diligence to make our calling and election sure, 2 Peter 1:10.” We must “keep ourselves in the love of God, Jude 1;” we must “stir up (like the stirring of a fire) the gift of God that is in us, 2 Timothy 1:6. We must from time to time “be watchful, and strengthen the things that remain in us, that are ready to die, Revelation 3:2.” In a word, we must be “keeping up the fire on the altar, and never allow it to go out.”

This, indeed, was the office of the priests under the Law; and so it is under the Gospel; and this is, indeed, the very end at which we aim in all our ministrations.

We never kindled a fire in any of your hearts; nor ever could; that was God’s work alone. But we would bring the word, and lay it on the altar of your hearts; and endeavor to fan the flame; so that the fire may burn more pure and ardent, and every offering which you present before God may go up with acceptance before him. But let me say, that, under the Christian dispensation, you all are “a royal priesthood;” there is now no difference between Jew and Greek, or between male and female; you therefore must from morning to evening, and from evening to morning, be bringing fresh fuel to the fire:

by reading,

by meditation,

by prayer,

by conversation,

by an attendance on social and public ordinances,

by visiting the sick,

and by whatever may have a tendency to quicken and augment the life of God in your souls.

The sacred fire must either languish or increase; it never can continue long in the same state. See to it, then, that you “grow in grace,” and “look to yourselves that you lose not the things that you have wrought, but that you receive a full reward, 2 John 1:8.”

3. That every sacrifice which we offer in God’s appointed way shall surely be accepted by him.

There is the fire—see it blazing on the altar. Why is it thus kept up? Kept up, too, by God’s express command? Why? that you may know assuredly that God is there, ready to accept your every offering. You think, perhaps, that you have no offering worthy of his acceptance. But do you not know, that he who was not able to bring a goat, or a lamb, or even two young pigeons, might bring a small measure of fine flour; and that that should be burnt upon the altar for him, and be accepted as an atonement instead of a slaughtered animal, Leviticus 5:5-13.

Be assured that the sigh, the tear, the groan shall come up with acceptance before him, as much as the most fluent prayer that ever was offered! Be assured that the widow’s mite will be found no less valuable in his sight, than the richest offerings of the great and wealthy. Only “draw near to God;” and be assured, “He will draw near to you;” and, as he gave to his people formerly some visible tokens of his acceptance, so will he give to you the invisible, but not less real, manifestations of his love and favor, “shedding abroad his love in your hearts,” giving you “the witness of his Spirit” in your souls, and “sealing you with the Holy Spirit of promise as the pledge of your inheritance, until the time of your complete redemption!”

In concluding this subject, I would yet further say,

1. Look to Jesus’ finished atonement as your only hope.

I wish you very particularly to notice when it was that God sent down this fire upon the altar. It was when Aaron had offered a sacrifice for his own sins, and a sacrifice also for the sins of the people. It was then, while a part of the latter sacrifice was yet unconsumed upon the altar, that God sent down fire from Heaven and consumed it instantly! Leviticus 9:8; Leviticus 9:13; Leviticus 9:15; Leviticus 9:17; Leviticus 9:24. When this universal acknowledgment had been made of their affiance in the great atonement, then God honored them with this signal token of his acceptance.

Just so, it is only when you come to him in the name of Christ, pleading the merit of his blood, and “desiring to be found in him, not having your own righteousness but his,” it is then I say, and then only, that you can expect from God an answer of peace. It is of great importance that you notice this; for many people are looking first to receive some token of his love, that they may afterwards be emboldened to come to him through Christ. But you must first come to him through Christ; and then “he will send the Spirit of his Son into your hearts, whereby you shall cry, Abba, Father!”

2. Surrender up yourselves as living sacrifices unto God.

On the Jewish altar slain beasts were offered. But under the Christian dispensation you must offer yourselves, your whole selves, body, soul, and spirit, as a living sacrifice unto the Lord. This is the sacrifice which God looks for; and this alone he will accept. This too, I may add, is your spiritual act of worship, Romans 12:1. This must precede every other offering, 2 Corinthians 8:5. God will never accept a divided heart. Let the whole soul be his; and there shall not be any offering which you can present, which shall not receive a testimony of his approbation here, and an abundant recompense hereafter; for, “if there is only a willing mind, it shall be accepted according to what a man has, and not according to what he has not.”

Charles Simeon (1759-1836)

Leviticus 5:17-19

“If a person sins and does what is forbidden in any of the LORD’s commands, even though he does not know it, he is guilty and will be held responsible. He is to bring to the priest as a guilt offering a ram from the flock, one without defect and of the proper value. In this way the priest will make atonement for him for the wrong he has committed unintentionally, and he will be forgiven. It is a guilt (trespass) offering; he has been guilty of trespassing against the LORD.”

The ceremonial law was intended to lead men to Christ, and was calculated to do so in a variety of ways. It exhibited Christ in all his work and offices, and directed every sinner to look to him. Moreover, the multitude of its rites and ceremonies had a tendency to break the spirits of the Lord’s people, and to make them anxiously look for that period, when they should be liberated from a yoke which they were not able to bear, and render unto God a more liberal and spiritual service.

It is in this latter view more especially that we are led to consider the trespass-offering, which was to be presented to God for the smallest error in the observation of any one ordinance, however ignorantly or unintentionally it might be committed. In order to elucidate the nature and intent of the trespass-offering, we shall,

I. Show the evil of sins of ignorance, and the remedy prescribed for them.

It is often said that the intention constitutes the criminality of an action. But this principle is not true to the extent that is generally supposed.

It is certain that ignorance diminishes the guilt of an action.

Our Lord himself virtually acknowledged this, when he declared that the opportunities of information which he had afforded the Jews, greatly enhanced the guilt of those who rejected him, John 9:41; John 15:22. And he even, urged the ignorance of his murderers as a plea with his heavenly Father to forgive them, “Father, forgive them; for they know not what they do, Luke 23:34.” Peter also palliated their crime upon the very same principles, “I know that through ignorance you did it, as did also your rulers, Acts 3:17.” And Paul speaks of himself as obtaining mercy because what he had done was done ignorantly and in unbelief, 1 Timothy 1:13; whereas if he had done it, knowing whom he persecuted, he would most probably never have obtained mercy.

But it is equally certain that ignorance cannot excuse us in the sight of God.

A man is not held blameless when he violates the laws of the land because he did it unwittingly; he is liable to a penalty, though from the consideration of his ignorance that penalty may be mitigated. Nor does any man consider ignorance as a sufficient plea for his servant’s faults, if that servant had the means of knowing his master’s will; he rather blames that servant for negligence in not showing greater solicitude to ascertain and perform his duty.

With respect to God, the passage before us shows in the strongest light, that even the slightest error, and that too in the observance of a mere arbitrary institution, however unintentionally committed, could not be deemed innocent. On the contrary, it is said, “He shall bring his offering; he has certainly trespassed against the Lord.”

Much more therefore must every violation of the moral law be attended with guilt, because there is an inherent malignity in every transgression of the moral law; and because man’s ignorance of his duty, as well as his aversion to duty, is a fruit and consequence of the first transgression. Hence is there an eternal curse denounced against everyone that continues not in all things that are written in the book of the law to do them! Galatians 3:10.

It is yet further evident that ignorance is no excuse before God, because Paul calls himself a blasphemer, and injurious, and a persecutor, yes, the very chief of sinners, for persecuting the Church, notwithstanding he thought he ought to do many things contrary to the name of Jesus, Acts 26:9 with 1 Timothy 1:15. And God declares that men perish for lack of knowledge, Hosea 4:6, and that, because they are of no understanding, he will therefore show them no favor, Isaiah 27:11.

The only remedy for sins, however light they may appear to us, is the atonement of Christ.

The high-priest was appointed particularly to offer for the errors of the people, Hebrews 9:7 with Ezekiel 45:19-20. And as soon as ever an error, or unintentional transgression, was discovered, the person guilty of it was to bring his offering. The offering was to be of proper value according to the priest’s “estimation.” Leviticus 27:2-8, and to seek for mercy through the blood of atonement.

There was indeed a distinction in the offerings which different people were to bring; which distinction was intended to show that the degrees of criminality attaching to the errors of different people, varied in proportion as the offenders enjoyed the means of information.

If a priest erred, he must bring a bullock for an offering, Leviticus 4:3.

If a ruler erred, he must offer a male goat, Leviticus 4:22-23.

If one of the common people erred, he must bring a female kid, or a female lamb, Leviticus 4:27-28; Leviticus 4:32, or, if he could not afford that, he might bring two young pigeons.

And, to mark yet further the superior criminality of the priest, his offering was to be wholly burnt, and its blood was to be sprinkled seven times before the veil of the sanctuary, and to be put upon the horns of the altar of incense. Whereas the offerings of the others were to be only in part consumed by fire; and their blood was not to be sprinkled at all before the veil, and to be put only on the horns of the altar of burnt-offering, Leviticus 4:6-7; Leviticus 4:12 comp with Leviticus 4:25-26; Leviticus 4:30-31.

Further still, if a person were so poor as not to be able to afford two young pigeons, he might be supposed to have still less opportunities of information, and was therefore permitted to bring only an ephah of fine flour; part of which, however, was to be burnt upon the altar, to show the offerer what a destruction he himself had merited. And this is the excepted case to which the Apostle alludes, when he says, with his usual accuracy, that “almost all things are by the law purged with blood, Hebrews 9:22.”

But, under the Gospel, there is no distinction whatever to be made. We must now say, without any single exception, that “without shedding of blood there is no remission of sin.” We need Christ as much to bear the iniquity of our holy things, as to purge our foulest transgressions! Exodus 28:38.

There is no other fountain opened for sin! Zechariah 13:1.

There is no other way to the Father! John 14:6.

There is no other door of hope! John 10:9.

There is no other name whereby we can be saved! Acts 4:12.

Christ alone, must be our substitute and surety, whether our guilt be extenuated by ignorance, or aggravated by presumption.

This point being clear, we proceed to,

II. Suggest such reflections as naturally arise from the subject.

A more instructive subject than this cannot easily be proposed to us. It leads us naturally to observe,

1. What a tremendous load of guilt is there on the soul of every man!

Let but the sins, which we can remember, be reckoned up, and they will be more than the hairs of our head. Let these be added, which we observed at the time, but have now forgotten, and oh, how awfully will their numbers be increased! But let all the trespasses which we have committed through ignorance, be put to the account; all the smallest deviations and defects which the penetrating eye of God has seen, (all of which he has noted in the book of his remembrance,) and surely we shall feel the force of that question that was put to Job, “Is not your wickedness great? Are not your iniquities infinite? Job 22:5.” If we bring everything to the touchstone of God’s law, we shall see, that “there is not a just man upon earth who lives and sins not, Ecclesiastes 7:20;” and that “in many things we all offend, James 3:2; Proverbs 24:16;” so that there is but too much reason for every one of us to exclaim with the Psalmist, “Who can understand his errors? O cleanse me from my secret faults! Psalm 19:12.” Let none of us then extenuate our guilt, or think it sufficient to say, “It was a mistake! Ecclesiastes 5:6.” But let us rather humble ourselves:

as altogether filthy and abominable, Psalm 14:3,

as a mass of corruption, Romans 7:18; Isaiah 1:5-6,

as a living body of sin, Romans 7:14; Romans 7:24.

2. How awful must be the state of those who live in presumptuous sins!

If the evil of sins committed ignorantly, and without design, is so great, that it cannot be expiated but by the blood of atonement—then what then shall we say of presumptuous sins? How heinous must they be! Let us attend to the voice of God, who has himself compared the guilt contracted by unintentional sin, and by presumptuous sin; and who declares that, though provision was made under the law for the forgiveness of the former, there was no remedy whatever for the latter; the offender was to be put to death, and to be consigned over to endless perdition! Numbers 15:27-31. Let none then think it a light matter to violate the dictates of conscience, and the commands of God; for, in so doing, they pour contempt upon God’s law, yes, and upon God himself also, Numbers 15:27-31. The time is quickly coming, when God shall repay them to their face! Deuteronomy 7:10; Ecclesiastes 11:9; and shall beat them, not like the ignorant offender, with few stripes, but, as the willful delinquent, with many stripes! Luke 12:48.

Let this consideration make us cry to God in those words of the Psalmist, “Keep your servant from presumptuous sins; let them not have dominion over me; so shall I be undefiled and innocent from the great offence, Psalm 19:13.”

3. How desperate is the condition of those who make light of Christ’s atonement!

Under the law, there was no remission even of the smallest error, but through the blood of atonement. Nor can any sin whatever be pardoned, under the gospel dispensation, but through the sacrifice of Christ. Yet, when we speak of Christ as the only remedy for sin, and urge the necessity of believing in him for justification, many are ready to object, ‘Why does he insist so much on justification by faith?’ But the answer is plain; ‘You are sinners before God; and your one great concern should be to know how your sins may be forgiven; now God has provided a way, and only one way, of forgiveness; and that is, through the atonement of Christ; therefore we set forth Christ as the one remedy for sin; and exhort you continually to believe in him.’

Consider then, I beg you, what the true scope of such objections is; it is to rob Christ of his glory, and your own souls of salvation. Remember this, and be thankful, that the atonement is so much insisted on, and so continually set before you. Pour not contempt upon it; for, if “they who despised Moses’ law died without mercy,” “of how much more severe punishment 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, an unholy thing! Hebrews 10:28-29.” Yes, to such willful transgressors, “there remains no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation to consume them! Hebrews 10:26-27.”

4. How wonderful must be the efficacy of the blood of Christ!

Let only one man’s sins be set forth, and they will be found as numberless as the sands upon the sea-shore; yet the blood of Christ can cleanse, not him only, but a whole world of sinners, yes, all who have ever existed these six thousand years, or shall ever exist to the very end of time.

Moreover, his one offering can cleanse them, not merely from sins of ignorance, but even from presumptuous sins, for which no remedy whatever was appointed by the law of Moses, Acts 13:39. What a view does this give us of the death of Christ! O that we could realize it in our minds, just as the offender under the law realized the substitution of the animal which he presented to the priest to be offered in his stead! Then should we have a just apprehension of his dignity, and a befitting sense of his love.

Let us then carry to him our crimson sins, Isaiah 1:18, not doubting but that they shall all be purged away, 1 John 1:7; and we may rest assured that, in a little time, we shall join the heavenly choir in singing, “Unto him who loved us, and washed us from our sins in his own blood, be glory and dominion forever and ever! Revelation 1:5-6.”

Charles Simeon (1759-1836)

Leviticus 5:5-6

NKJV “And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing; and he shall bring his trespass offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a kid of the goats as a sin offering. So the priest shall make atonement for him concerning his sin.”

NIV “When anyone is guilty in any of these ways, he must confess in what way he has sinned and, as a penalty for the sin he has committed, he must bring to the LORD a female lamb or goat from the flock as a sin offering; and the priest shall make atonement for him for his sin.”

In the words before us, the terms “sin-offering,” and “trespass-offering” are used as signifying precisely the same thing; and in the 11th and 12th verses the trespass-offering is thrice mentioned as “a sin-offering.” But they are certainly two different kinds of offerings; though learned men are by no means agreed respecting the precise marks of difference between them. Indeed, almost all who have undertaken to explain them, confess, that they are not satisfied with what others have written upon the subject. The difficulty seems to lie in this: that the sin-offering seems to have respect to a lighter species of sin, and yet to require the more solemn offering; while the trespass-offering relates to considerably heavier offences, and yet admits of an easier method of obtaining forgiveness; for in the trespass-offering, pigeons or turtle-doves might be offered, or, in case of extreme poverty, a measure (about five pints) of flour; but in the sin-offering no such abatement, no such commutation, was allowed. This leads many (contrary to the plain letter of the Scripture) to represent the sin-offering as relating to the lighter, and the trespass-offering to the heavier, transgressions.

But we apprehend that sufficient stress has not been laid on some peculiarities respecting the trespass-offering, which give by far the most satisfactory solution to the difficulties that occur in it. As for those things which the sin-offering has in common with the burnt-offerings or peace-offerings, we forbear to touch upon them, they having been already noticed in our discourses on those subjects; nor shall we enter very fully into the trespass-offering, because that is reserved for a future occasion. See Discourse on Leviticus 5:17-19.

We shall contract our present discussion into as short limits as possible, by omitting all that would lead us over ground already trodden, and fixing our attention on those few points, which will mark the peculiar features of these offerings, together with their distinctive differences.

We will,

I. Compare them together.

They agree in many things, each requiring that the blood of an animal should be shed and sprinkled as an atonement for sin. But they also differ very materially,

1. In the occasions on which they were offered.

The sin-offerings were evidently presented on account of something done amiss through ignorance or infirmity, see the whole fourth chapter; but the trespass-offering was for sins committed through inadvertence or the power of temptation. Among these latter were sins of great enormity, such as violence, and fraud, and lying, and even perjury itself. Note verse 4 and Leviticus 6:2, 3. There must of course be very different degrees of criminality in these sins, according to the degree of information the person possessed, and the degree of conviction against which he acted. It might be that even in these things the person had sinned through ignorance only; but, whatever circumstances there might be to extenuate or to aggravate his crime, the trespass-offering was the appointed means whereby he was to obtain mercy and forgiveness.

2. In the circumstances attending the offerings.

In the sin-offering, there was particular respect to the rank and quality of the offender. If he was a priest, he must offer a bullock; which was also the appointed offering for the whole congregation; if he was a ruler or magistrate, he must offer a kid, a male; but if he was a common individual, a female goat or lamb would suffice.

The blood of the victim, in the priest’s offering, was to be sprinkled before the veil, and to be put upon the horns of the altar of incense; while the blood of the ruler’s, or common person’s sacrifice, was not sprinkled at all, nor put on the horns of the golden altar, the altar of incense; but was put on the horns of the altar of burnt-offering only, (that is, the brazen altar,) and poured out at the bottom of that altar.

In the trespass-offering, no mention is made of a bullock for any one, but only of a female goat or lamb; even turtle-doves or young pigeons might be presented; or, in the event of a person not being able to afford them, he might offer about five pints of flour, which would be accepted in their stead. Note verses 7, 11.

This is the excepted case which Paul refers to, when he says, “Almost all things are by the law purged with blood, Hebrews 9:22.”

Now thus far it does appear, that the heavier sins were to be atoned for by the lighter sacrifices; and this is the source of all the difficulty that expositors find in the subject. But there were three things required in this offering, which had no place in the sin-offering, namely:

confession of the crime,

restitution of the property,

and compensation for the injury.

Suppose a person had “robbed God” by keeping back a part of his tithes, (whether intentionally or not,) as soon as it was discovered, he must present his offering, confess his fault, restore what he had unjustly taken, and add one-fifth more of its value, Leviticus 6:5, as a compensation for the injury he had done.

The same process was to take place if by fraud or violence he had injured a man. If the person injured could not be found, restitution was to be made to the priest, as God’s representative, Numbers 5:6-8. This gives a decided preponderance to the trespass-offering; and shows, that the means used for the expiation of different offences bore a just proportion to the quality of those offences.

We shall now proceed to state,

II. What they were both designed to teach us.

The spiritual instruction to be derived from the sacrifices themselves, and the particular rites that accompanied them, we pass over, for the reasons before assigned. But there are some lessons of an appropriate nature which we may dwell upon to great advantage:

1. Sin, however trivial it may appear to us, is no light evil to God.

There are many branches of moral duty which are regarded as of but little importance. Truth, though approved and applauded as a virtue, is almost universally violated in the way of trade, and that too without any shame or remorse. Who that has ever bought or sold a commodity of any kind, has not seen that character realized, “It’s no good, it’s no good!” says the buyer; then off he goes and boasts about his purchase!” Proverbs 20:14.

Persons who would not rob or steal, will yet run in debt, when they know that they have not the means of satisfying their creditors. They will also defraud the revenue by every device in their power; purchasing goods that have not paid the customs, avoiding stamps where they are positively enjoined, and withholding, where they think they can do it without detection, the taxes which by law they are bound to pay. Such is the morality of many, who yet would be very indignant to be called thieves and liars. But God has given them no such licence to dispense with his laws; nor do they applaud such conduct when they themselves are the victims of deceit and fraud. Let them know therefore, that however partial they may be in estimating their own character and conduct, God “will judge righteous judgment;” and that, if sins of ignorance and infirmity were not pardoned without an atonement, much less shall such flagrant sins as theirs! It is true, they may plead custom; but before they venture to rest upon that plea, let them be well assured that God will accept it.

2. There may be much guilt attaching, where there is but little suspicion of it.

It is supposed in the sin-offering, that priests, and rulers, and common individuals, and whole congregations, may have committed sins, without being aware that they have done so. And may not the same thing occur among us?

Let ministers, the priests of God, look back; let them consider the nature of their office, the responsibility attaching to it, the multitudes who have been, and yet are, committed to their care; the consequences of a faithful or unfaithful discharge of their duty; let them then compare their lives and ministrations with the lives and ministry of Christ and his Apostles, or with the express injunctions of Holy Writ; will they find no sins which they have overlooked? Will they see no occasion for the atonement of Christ?

Truly, if it were not for the hope of mercy which we have through his atoning blood, we would be of all men most miserable; so great is the guilt which the most diligent among us has contracted by his defective ministrations.

Let rulers proceed to make similar inquiries respecting their diligence, their impartiality, their zeal; let them see whether they might not have promoted in many instances a more active cooperation for the suppression of evil, and for the propagation of true religion; will they see no cause for shame and sorrow, when they see how little they have done for God, and in what a degree they have borne the sword in vain?

Let any private individual institute a similar inquiry into:

all the motives by which he has been actuated,

the dispositions he has manifested,

the tempers he has exercised, and

the use he has made of his time, his property, his influence

—and will he find nothing to condemn?

Lastly, let whole congregations or communities be made to examine the maxims embraced, the habits countenanced, and the conduct pursued among them—will there be no room for them to acknowledge a departure from the ways of God? Is society in such a state, that all which we see and hear will stand the test, if tried by the requisitions of God’s holy law?

Yet where are the consciences that are burdened with guilt?

Where are the penitents applying to the blood of atonement?

Are not the great mass of mankind, whether rulers or subjects, whether ministers or people, blessing themselves as having but little, if any, occasion to repent?

Ah! well might David say, and happy would it be for us if it were the language also of our hearts, “Lord, who can understand his errors? Cleanse me from my secret faults, Psalm 19:12. See also Psalm 139:23-24.” And let none think that his ignorance is any excuse for him before God; for our ignorance arises only from inconsideration; and God expressly warns us, that that plea shall avail us nothing, Ecclesiastes 5:6.

3. The moment we see that we have sinned, we should seek for mercy in God’s appointed way.

As soon as the fault or error was discovered under the law, the proper offering (whether sin or trespass offering) was to be brought; and, if the offender refused to bring his offering, his sin became presumptuous; and he subjected himself to the penalty of death. Compare Numbers 15:27-31, with Hebrews 10:28. To infinitely sorer punishment shall we expose ourselves, if we neglect to seek for mercy through the sin-atoning blood of Christ, Hebrews 10:29. The declaration of God is this, “He who covers his sins, shall not prosper; but whoever confesses and forsakes them shall have mercy, Proverbs 28:13.”

But let us beware of one delusion which proves fatal to thousands; we are apt to content ourselves with general acknowledgments that we are sinners, instead of searching out our particular sins, and humbling ourselves for them. Doubtless it is right to bewail the whole state of our souls; but he who never has seen any individual evils to lament, will have but very faint conceptions of his general depravity. We should therefore “search and try our ways;” and not only say with Achan, “I have sinned against the Lord God of Israel,” but proceed with him to add, “Thus and thus have I done! Joshua 7:20.” This is the particular instruction given in our text; the person who had transgressed any law of God. whether ceremonial or moral, was, as soon as he discovered it, to “confess, that he had sinned in that particular thing.” O that we were more ready to humble ourselves thus! But we love not the work of self-examination; and the evils which we cannot altogether hide from ourselves, we endeavor to banish from our minds; and hence it is that so many of us are “hardened through the deceitfulness of sin.”

4. We never can be truly penitent for sin, if we are not desirous also to repair it to the utmost of our power.

It is certain that no reparation for sin can ever be made to God. It is the precious blood of Christ, and that only, that can ever satisfy the offended Majesty of Heaven.

But injuries done to our fellow-creatures, may, and must, be requited. If we have defrauded any, whether individuals or the public, it is our bounden duty to make restitution to the full amount; and, if we cannot find the individuals injured, we should make it to God, in the people of the poor. To pretend to repent of any sin, and yet hold fast the wages of our iniquity, is a solemn mockery; for the retaining of a thing which we have unjustly acquired, is, in fact, a continuation of the offence.

Let us make the case our own, and ask whether, if a man had defrauded us, we should give him credit for real penitence, while he withheld from us what he had fraudulently obtained? We certainly should say, that his professions of repentance were mere hypocrisy; and therefore the same judgment we must pass on ourselves, if we do not to the utmost of our power repair every injury we have ever done.

Look at Zaccheus, and see what were the fruits of penitence in him, “Lord, half of my goods I give to the poor; and if I have wronged any man, I restore four-fold! Luke 19:8.” See also the effect of godly sorrow in the Corinthian Church, “What indignation against themselves, yes, what zeal, yes, what revenge, yes, what a determination to clear themselves” of the evil in every possible way, 2 Corinthians 7:11.

Look to it, beloved, that the same proofs of sincerity be found in you. Yet do not presently conclude that all is right, because you have made restitution unto man; (this is a mistake by no means uncommon,) the guilt of your sin still remains upon your conscience, and must be washed away by the sin-atoning blood of Christ; that is the only “fountain opened for sin and impurity,” nor, until you are washed in that, can you ever behold the face of God in peace!

Charles Simeon (1759-1836)

Leviticus 2:14-16

“If you bring a grain offering of firstfruits to the LORD, offer crushed heads of green ears of corn roasted in the fire. Put oil and incense on it; it is a grain offering. The priest shall burn the memorial portion of the crushed grain and the oil, together with all the incense, as an offering made to the LORD by fire.

As there was a great variety of offerings under the Law, such as burnt-offerings, peace-offerings, trespass-offerings, sin-offerings, grain-offerings, so was there a variety of those which I have last mentioned. the grain-offerings. Some of these were constantly offered with and upon the burnt-offerings; some of them were offered separately by themselves; and these also were of two different kinds; some of them being ordinary, and appointed on particular occasions; and others of them extraordinary, and altogether optional, and presented only when people particularly desired to “honor God with their substance.” The ordinary and appointed grain-offerings are spoken of in the beginning of this chapter Compare –3 with chapter 23:9–14; the extraordinary and optional are spoken of in my text. It is to the latter that I would draw your attention at this time. And for the purpose of bringing the ordinance before you in the simplest and most intelligible manner, I will set before you,

I. Its distinguishing peculiarities.

In some respects this grain-offering agreed with those which were common.

It consisted of corn; it was accompanied with oil; incense also was put upon it. A part of it and of the oil were burnt upon the altar, together with all the incense, as a memorial to the Lord; and the remainder of the corn and oil was given to the priests, for their subsistence.

Thus far it was an expression of gratitude to God for the mercies he had begun to impart, and of affiance in him for a complete and final bestowment of the blessings so conferred.

In other respects it differed from those which were common.

In the common grain-offerings the corn used was ripe, and ground into flour; but in this the corn was unripe, and incapable of being ground into flour, until a certain process had been used in relation to it. “The ears of corn were” cut when “green;” they were then to be “dried with fire;” and then were they to be offered in the way appointed for common grain-offerings Compare, 3 with the text.

Contenting myself with barely specifying the peculiarities under my first head, I proceed to explain them under my second head; and to mark, in relation to this ordinance,

II. Its special import.

As far as its observances accorded with those of the common grain-offering, its import was the same.

Burnt-offerings referred entirely to Christ, and shadowed forth him as dying for the sins of men. But the grain-offerings represented rather the people of Christ gathered out from the world, anointed with the Holy Spirit, and offered up upon God’s altar, as consecrated to his service, and inflamed with holy zeal and love, for the advancement of his glory in the world. In this view the Prophet Isaiah speaks of the whole Gentile world, who shall be consecrated to the Lord in the last day, “They shall bring all your brethren for an offering unto the Lord out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, says the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord Isaiah 66:20.” (The Mincha, or grain-offering, is that which is here particularly referred to.) To the same effect Paul also speaks in the New Testament of this very conversion as actually begun under his ministry, “I am,” says he, “the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit Romans 15:16.” Here is not only the same mention of the grain-offering as we observed in the Prophet Isaiah, but a more distinct reference to it as accompanied with oil, and as denoting the sanctification of believers by the gift of the Holy Spirit. This, then, may be considered as marking the import of this ordinance, so far as it agreed with the common grain-offerings.

But so far as this grain-offering was peculiar, its import was peculiar also.

We cannot, indeed, speak with the same confidence on this part of our subject as respecting the grain-offerings in general; because the inspired writers of the Old and New Testament are silent respecting it; yet I cannot but feel assured in my own mind, that “the green ears” are intended to denote the younger converts, who by reason of their tender age seem almost incapable of being so dedicated to the Lord. God would have such to be presented to him; and, that their supposed incapacity to serve him might be no discouragement either to them or us, they are ordered to be gathered in, so that they may be prepared for the honor that is to be conferred upon them. Additional pains are to be taken with them, in order to supply by artificial means, as it were, what nature has not yet done for them; and to God are they to be presented, without waiting for that maturity which others at a more advanced period of life have attained. They are not to be desponding in themselves, as though it were not possible for them to find acceptance with God; nor are they to be overlooked by others, as though it were in vain to hope that any converts should be gathered from among them. God would have it known, that he is alike willing to receive all; and that he will be glorified in all, “the least as well as the greatest Jeremiah 31:34,” in “little children, as well as in young men and fathers 1 John 2:12-14.”

Having elsewhere explained the different parts of the grain-offering, I forbear to dwell on them See the Discourse on Leviticus 2:1-3, having no intention to speak of that ordinance any further than it is peculiar, and appropriate to the present occasion Confirmation, or Sunday Schools. But, as in that view it is very interesting,

I proceed to point out,

III. The instruction to be derived from it.

Assuredly it is highly instructive,

1. To Parents.

Does it not show you, that you should present your children to the Lord in early life? Yes; you should dedicate them to him even from the womb. See the examples of Hannah 1 Samuel 1:22; 1 Samuel 1:24; 1 Samuel 1:28, and Elizabeth Luke 1:15, and Lois, and Eunice 2 Timothy 1:5; are not these sufficient to guide and encourage you in this important duty? And is it no encouragement to you to be assured by God himself, “Train up a child in the way he should go; and when he is old he will not depart from it Proverbs 22:6.” I say, then, labor with all diligence to promote the spiritual edification of your offspring; and while they are yet so green and young as to appear incapable of serving God with intelligence and acceptance, devote them to him, in the hope that, with the oil and incense put upon them, they may prove an offering well pleasing to God, and may come up with a sweet savor before him.

2. To ministers.

“The pastor after God’s own heart” will “feed the lambs,” as well as the sheep, of Christ’s flock. And we rejoice in the increased attention that has of late years been paid to the rising generation. But, after all, there is abundant occasion for augmented efforts in their behalf. Even the Apostles themselves had but very inadequate views of their duty in reference to people in early life. When parents brought their children to Christ that he might bless them, the Apostles, judging that this was an unprofitable wasting of their Master’s time, forbade them. But our blessed Lord was much displeased with them, and said, “Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. And he took them up in his arms, put his hands upon them, and blessed them Mark 10:13-16.” And who can tell what a blessing may attend the efforts of ministers, in reference to young people, even while the older and more intelligent reject their word? Certainly the appointment of the ordinance which we have been considering proclaims loudly the duty of ministers, and affords them all the encouragement that their hearts can desire.

3. To young people.

Persons in early life, though taken to God’s house that they may serve the Lord in his instituted ordinances, rarely imagine that they have any personal interest in any part of the service. They think that religion is proper for those only who have attained a certain age; and that it will be time enough for them to serve the Lord, when their understandings are more matured. But the corn cannot be too green, provided only “the ears be full 4.” There must be integrity, whatever be the age; for a hypocrite can never find acceptance with God. But as to intellectual capacity, God both can and will supply that to the youngest child in the universe that has a desire to surrender himself up to him; yes, “the things which are hidden from the wise and prudent, he will reveal to babes; for so it seems good in his sight Matthew 11:25-26.” Nay more, to those in early life God has given an express promise, a promise made exclusively to them, “They that seek me early shall find me Proverbs 8:17.” Why, then, should young people despond, as though they were incapable of serving God? I have no hesitation in saying, that they are as acceptable an offering as can possibly be presented to the Lord; yes, in some respects God is more glorified in them than in people at a more adult age; because the power of divine grace is more conspicuous in proportion as it is seen to be independent of man. Nor am I sure that such early monuments of divine grace do not render peculiar service to the Church; because their exhortations and examples are preeminently calculated to affect both the old and young; the old, as putting them to shame; and the young, as showing them the practicability of God’s service even at their tender age. I say, then, that this ordinance is particularly instructive to the young, and should inspire them with a holy zeal to surrender up themselves to God at the earliest period of their lives.

ADDRESS.

1. The young.

Methinks I see you with your heads erect, and yourselves in all the greenness of early life; and I hear you saying, ‘Leave me to myself; at least leave me until many more suns and showers have brought me to a maturity better suited to your use.’ But no, my young brethren; I would not leave you another day. God has appointed that the green ears be dried by the fire, and so be fitted for his use; and gladly would I use all possible means to qualify you for the honor to which he calls you; nor can I doubt but that, if you be willing, you shall be accepted by him. And think, I beg you, of the advantage of being consecrated to the Lord in early life; think how many sins you will avoid; think what an advance you may hope to have made in the divine life, while others are only beginning their Christian course. Above all, think what an honor it will be to serve the Lord; and what happiness to be regarded by him as his peculiar people. O, let me not speak in vain; but now vie, as it were, with each other, who shall be foremost in this blessed race, and who shall consecrate himself to God at the earliest period of his life. Happy am I to assure you, that the oil and incense are ready, and that the fire is already kindled on God’s altar. Only be willing to be the Lord’s, and this very hour shall your offering come up with acceptance before him.

2. Those who are more advanced in life.

If the green ears be sought for the Lord, surely you can have no doubt respecting the proper destination of those that are more matured. Affect, then, the honor which is now offered you, of being the Lord’s. And remember, that, as a part only of the offering was consumed upon the altar, and the rest was given to the priests for their subsistence, so must you gladly give yourselves to the Lord for the advancement of his glory, and the establishment of his kingdom in the world. It is for this that so many suns have shone upon you, and so many showers have been given; and know, that in giving to God, you give only what you have received from him; and that, instead of conferring any obligation upon him, the more you do for him, the more you are indebted to him. Yes, know, that if the honor to which we call you were duly appreciated, there is not an ear in the whole field of nature that would not be anxious to attain it. May the grain-offerings, then, this day be multiplied on God’s altar; and his name be increasingly glorified among us, for Christ’s sake! Amen and Amen.

Charles Simeon (1759-1836)

Leviticus 2:13

“Season all your grain offerings with salt. Do not leave the salt of the covenant of your God out of your grain offerings; add salt to all your offerings.”

There certainly is need of much sobriety and caution in interpreting the typical parts of Scripture, lest, instead of adhering to the path marked out for us by the inspired writers, we be found wandering in the regions of imagination and conjecture. But there are some types, which, notwithstanding they be soberly explained, appear at first sight the mere creatures of one’s own imagination; which, however, on a more full investigation, evidently appear to have been instituted of God for the express purpose of prefiguring the truths of the Gospel. Of this kind is the ordinance now under our consideration; for the elucidating of which, we shall,

I. Explain the grain-offering.

The directions respecting it were very minute.

Grain-offerings were annexed to many of the more solemn sacrifices, and constituted a part of them Numbers 28 throughout. But they were also frequently offered by themselves. They were to consist of fine flour, mixed with oil, and accompanied with incense Note:, 2, 5. The quantity offered was at the option of the offerer, because it was a free-will offering. The wheat might be presented either simply dried and formed into flour, or baked as a cake, or fried as a wafer Note:, 7, 14; but, in whatever way it was presented, it must by all means have salt upon it 3. It was on no account to have any mixture in it, either of honey, or of leaven 1. A part, or a memorial of it, was to be taken by the priest (but with all the incense), and to be burnt upon the altar 6; and the remainder was for the maintenance of the priest himself, as holy food. “When it was duly offered in this manner, it was most pleasing and acceptable to God.

And this was altogether typical of things under the gospel dispensation.

It was typical,

1. Of Christ’s sacrifice.

The grain-offering, or mincha, is often spoken of in direct reference to Christ, and his sacrifice. In the Epistle to the Hebrews, we have a long passage quoted from the Psalms, to show that neither the grain-offering (mincha) nor any other sacrifice was to be presented to God, after that Christ should have fulfilled those types by his one offering of himself upon the cross Compare Psalm 40:6-8 with Hebrews 10:5-10. And it is of great importance in this view to remember, that though the grain-offering was for the most part eucharistical, or an expression of thankfulness, it was sometimes presented as a sin-offering, to make an atonement for sin; only, on those occasions, it was not mixed with oil, or accompanied with incense, because everything expressive of joy was unsuited to a sin-offering Leviticus 5:11; Leviticus 5:13. See also 1 Samuel 3:14. This is a clear proof, that it must typify the sacrifice of Christ, who is the true, the only atoning sacrifice for sin 1 John 2:2.

Now there was a peculiar suitableness in this offering to represent the sacrifice of Christ. Was it of the finest quality, mixed with the purest oil, and free from any kind of leaven? this prefigured his holy nature, anointed, in a superabundant measure, with the oil of joy and gladness Psalm 45:7; John 3:34, and free from the smallest particle of sin 1 Peter 2:22. Its destruction by fire on the altar denoted the sufferings he was to endure upon the cross; while the consumption of the remainder by the priests, marked him out as the food of his people’s souls, all of them being partakers of the sacerdotal office, a kingdom of priests Exodus 19:6 with 1 Peter 2:9. The incense also, which ascended in sweet fragrances, intimated the acceptableness of his sacrifice on our behalf.

2. Of our services.

The services of Christians are also frequently mentioned in terms alluding to the mincha, or grain-offering. Their alms are spoken of as a sacrifice well pleasing to God Hebrews 13:16, a fragrance of a sweet smell Philippians 4:18. Their prayers are said to be as the evening sacrifice, that was always accompanied with the grain-offering Psalm 141:2 with Numbers 28:4-5; and the prophet Malachi, foretelling that, under the Gospel, “all men,” Gentiles as well as Jews, “should pray everywhere 1 Timothy 2:8,” uses this language, “I have no pleasure in you (Jews) says the Lord, neither will I receive an offering (a mincha) at your hand; for from the rising of the sun even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering (mincha); for my name shall be great among the heathen, says the Lord of hosts Malachi 1:10-11.” In a word, the conversion of sinners, and their entire devoting of themselves to God, is represented under this image, “They shall bring all your brethren, says the prophet, for an offering (mincha) unto the Lord, as the children of Israel bring an offering (mincha) in a clean vessel unto the Lord Isaiah 66:20.” And Paul (alluding to the flour mixed with oil) speaks of himself as ministering the Gospel to the Gentiles, “that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit Romans 15:16.”

Nor is it without evident propriety that our services were prefigured by this ordinance. Was the flour to be of the best quality, and impregnated with oil? we must offer unto God, not our body only, but our soul; and that too, anointed with a holy unction 1 Thessalonians 5:23; 1 John 2:20; 1 John 2:27. Was neither honey, nor leaven, to be mixed with it? our services must be free from carnality If we are to annex any other idea than that of leaven to “honey,” that of carnality seems the most appropriate. Proverbs 25:16; Proverbs 25:27, or hypocrisy Luke 12:1; 1 Corinthians 5:7-8. Was a part of it, together with all the “incense, to be burnt upon the altar, and the remainder to be eaten as holy food? thus must our services be inflamed with divine love, and be offered wholly to the glory of God; and, while they ascend up with acceptance before God, they shall surely tend also to the strengthening and refreshing of our own souls Isaiah 58:10-11.

There is, however, one circumstance in the grain-offering, which, for its importance, needs a distinct consideration; which will lead us to,

II. Notice the strict injunction respecting the seasoning of it with salt.

It surely was not in vain, that the injunction respecting the use of salt in this, and in every other offering, was so solemnly thrice repeated in the space of one single verse. But not even that injunction should induce one to look for any peculiar mystery (at least, not publicly to attempt an explanation of the mystery) if the Scriptures did not unfold to us its meaning, and give us a clue to the interpretation of it.

The whole ordinance being typical, we must consider this injunction,

1. In reference to Christ’s sacrifice.

Salt, in Scripture, is used to denote savouriness and perpetuity. In the former sense, our Lord compares his people to good salt, while false professors are as “salt that has lost its savor Matthew 5:13.” In the latter sense, God’s covenant is often called “a covenant of salt Numbers 18:19, and 2 Chronicles 13:5.” Apply then these ideas to the sacrifice of Christ, and the reason of this reiterated injunction will immediately appear.

How savory to God, and how sweet to man, is the atonement which Christ has offered! In the view of its acceptableness to God, and in direct reference to the grain-offering, it is thus noticed by Paul, “He gave himself for us, an offering and a sacrifice to God for a sweet smelling savor Ephesians 5:2.” And, as having laid, by his own death, the foundation of his spiritual temple, he is said to be “precious unto man also, even unto all them that believe 1 Peter 2:7.”

Moreover the efficacy of his atonement is as immutable as God himself. In this, as well as in every other respect, “Jesus Christ is the same yesterday, today, and forever Hebrews 13:8.” The virtue of his blood to cleanse from sin, was not more powerful in the day when it purified three thousand converts, than it is at this hour, and shall be to all who trust in it 1 John 1:7.

2. In reference to our services.

Let the ideas of savouriness and perpetuity be transferred to these also, and it will appear that this exposition is not dictated by fancy, but by the Scriptures themselves.

A mere formal service, destitute of life and power, may be justly spoken of in the same humiliating terms as a false professor, “It is not fit for the land, nor yet for the dunghill Luke 14:34-35.” Hence our Lord says, in reference to the very injunction before us, “Every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltiness, with which will you season it? Have salt within yourselves Mark 9:49-50.” What can this mean, but that there should be a life and power in all our services, a heavenliness and spirituality in our whole deportment? We should have in ourselves Matthew 16:23, and present to God 2 Corinthians 2:15, and diffuse on all around us 2 Corinthians 2:14, a “savor of the knowledge of Christ.”

Nor is the continuance or perpetuity of our services less strongly marked; for in addition to the remarkable expressions of our Lord before cited Mark 9:49-50, Paul directs, that our “speech be always with grace, seasoned with salt Colossians 4:6.” There never ought to be one hour’s intermission to the divine life, not one moment when we have lost the savor and relish of divine things.

In order to a due improvement of this subject, let us reduce it to practice.

1. Let us take of Christ’s sacrifice, and both present it to God, and feed upon it in our souls.

All the Lord’s people are “kings and priests unto God Revelation 1:6;” all therefore have a right to present to him this offering, and to feed upon it; both of these things may be done by faith; and both must be done by us, if ever we would find acceptance with God. Let us think what would have been the state of the Jewish priests, if they had declined the execution of their office. Let us then put ourselves into their situation, and rest assured, that a neglect of this duty will bring upon us God’s heavy and eternal displeasure John 6:53. On the other hand, if we believe in Christ, and feed on his body and blood, we shall be monuments of his love and mercy for evermore John 6:54.

2. Let us devote ourselves to God in the constant exercise of all holy affections.

All we have is from the Lord; and all must be dedicated to his service. But let us be sure that, with our outward services, we give him our hearts Proverbs 23:26. “What if a man, having good corn and oil, had offered that which was damaged? Should it have been accepted Malachi 1:8. Or, if he had neglected to add the salt, should it have had any savor in God’s estimation? So neither will the form of godliness be of any value without the power 2 Timothy 3:5; but, if we present ourselves Romans 12:1, or any spiritual sacrifice whatever, it shall be accepted of God through Christ 1 Peter 2:5, to our present and eternal comfort.

Charles Simeon (1759-1836)

Leviticus 2:1-3

“When someone brings a grain offering to the LORD, his offering is to be of fine flour. He is to pour oil on it, put incense on it and take it to Aaron’s sons the priests. The priest shall take a handful of the fine flour and oil, together with all the incense, and burn this as a memorial portion on the altar, an offering made by fire, an aroma pleasing to the LORD. The rest of the grain offering belongs to Aaron and his sons; it is a most holy part of the offerings made to the LORD by fire.”

In order to a judicious exposition of the types, it is necessary that we should have certain rules of interpretation, to which we should adhere; for, without them, we may wander into the regions of imagination, and cast an obscurity over those Scriptures which we undertake to explain.

It must be remembered, that Christ and his Church, together with the whole work of salvation, whether as wrought by him, or as enjoyed by them, were the subjects of typical exhibition. Sometimes the type pointed more immediately at one part of this subject, and sometimes at another; and sometimes it applied to different parts at the same time.

The tabernacle, for instance, certainly represented Christ, “in whom dwelt all the fullness of the Godhead bodily;” and it represented the Church also in which God’s presence is more especially manifested, and his service more eminently performed.

The types being expressly instituted for the purpose of prefiguring spiritual things, have a determinate meaning in their minutest particulars; and it is highly probable that they have always a two-fold accomplishment: one in Christ, and the other in the Church.

For instance; every sacrifice undoubtedly directs our views to Christ; yet we ourselves also, together with our services, are frequently represented as sacrifices acceptable to him; which shows, that the sacrifices have a further reference to us also. But here, it is of great importance that we distinguish between those expressions of the New Testament which are merely metaphorical, and those which are direct applications of the types.

Paul, speaking of the probability of his own martyrdom in the cause of Christ, says, “If I am offered upon the sacrifice and service of your faith, I joy and rejoice with you all.” Here he alludes to the drink-offerings, which were always poured out upon the sacrifices; and intimates that he was willing to have his blood poured out in like manner for the Church’s good. This, as a metaphor, is beautiful; but if we were to make the sacrifices typical of faith, and the drink-offerings typical of martyrdom, and from thence proceed to explain the whole type in like manner, we would bring the whole into contempt.

The rule then that we would lay down is this; to follow strictly the apostolic explanations as far as we have them. And, where we have them not, to proceed with extreme caution; adhering rigidly to the analogy of faith, and standing as remote as possible from anything which may appear fanciful, or give occasion to cavilers to discard typical expositions altogether.

The foregoing observations are particularly applicable to the subject of our present consideration. We apprehend that the grain-offering might be applied in every particular both to Christ and his Church; but in some instances the application would appear forced; and therefore we think it better to omit some things which may possibly belong to the subject, than to obscure the whole by anything of a doubtful nature. Besides, there are in this type such a multitude of particulars, that it would not be possible to speak satisfactorily upon them all in one sermon, if we were to take them in the most comprehensive view; we shall therefore confine ourselves to such observations as will commend themselves to your judgment, without perplexing you by too great a diversity on the one hand, or by anything fanciful or doubtful on the other.

That we may prosecute the subject in a way easy to be understood, we shall distinguish the grain-offering by its great leading feature, and consider it in that view only.

The burnt-offering typified exclusively the atonement of Christ.

The grain-offering typified our sanctification by the Spirit.

As for the grain-offerings which accompanied the stated burnt-offerings, they, together with their attendant drink-offerings, were wholly consumed upon the altar. But those which were offered by themselves, were burnt only in part; the remainder being given to the priests for their support. It is of these that we are now to speak. The different materials of which they consisted, will serve us for an easy and natural distribution of the subject.

The first thing to be noticed is, “The fine flour”.

Whatever we see burnt upon the brazen altar, we may be sure was typical of the atonement of Christ; whether it were the flesh of beasts, or the fruits of the earth—there was no difference in this respect; it equally typified his sacrifice. This appears not only from the grain-offering being frequently mentioned together with the burnt-offering in this very view, Psalm 40:6-8 and Hebrews 10:5-8; but from its being expressly referred to as a means of expiating moral guilt, 1 Samuel 3:14; 1 Samuel 26:19. It is on this account that we number it among the propitiatory sacrifices, notwithstanding its use in other respects was widely different.

There is indeed, in the mode of treating this fine flour, something well suited to shadow forth the sufferings of Christ; it was baked (in a pan or oven) or fried, and, when formed into a cake, was broken and burnt upon the altar. Who can contemplate this, and not see in it the temptations, conflicts, and agonies of the Son of God? We cannot but recognize in these things, him, “who was wounded for our transgressions and bruised for our iniquities;” who himself tells us, that “He was the true bread, of which whoever ate, should live forever.”

In the close of the chapter we are told, that, notwithstanding the first-fruits, when offered as the first-fruits, might not be burnt upon the altar—yet, if offered as a grain-offering, they would be accepted 4–16; and that in that case the ears must be dried by the fire, and the corn be beaten out, to be used instead of flour. The mystery in either case was the same; the excellency of Christ was marked in the quality of the corn, and his sufferings in the disposal of it.

The next thing that calls for our attention is, “The oil”.

Though the sacrifice of Christ is the foundation of all our hopes—yet it will not avail for our final acceptance with God, unless we be “renewed in the spirit of our minds,” and be rendered “fit for the heavenly inheritance.” But to effect this, is the work of the Holy Spirit, by whose gracious operations alone we can “mortify the deeds of the body,” and attain the divine image on our souls.

Hence, in approaching God with their grain-offering, they were to mingle oil with the flour, or to anoint it with oil, after having previously made it into a cake. We do not deny but that this part of the ordinance might represent, in some respect, the endowments of Christ, who was anointed to his work, and fitted for it, by a superabundant measure of the Holy Spirit, Luke 4:18 and John 3:34; but, as it seems designed more particularly to mark the sanctification of our souls, we the rather confine it to that sense. And in this we have the sanction of two inspired people, a Prophet, and an Apostle, both of whom, refer to the offering as expressive of this very idea. Isaiah, speaking of the conversion of the Gentiles in the latter days, says, “Men shall bring them for an offering unto the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord Isaiah 66:20.”

And Paul, speaking of that event as actually fulfilled under his ministry, goes yet further into the explanation of it, and says, that the sanctification of their souls by the Holy Spirit corresponded with the unction with which that offering was anointed, “I am,” says he, “the minister of Jesus Christ to the Gentiles, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit, Romans 15:16.”

Here then we are warranted in saying, that all who would find acceptance with God, must “have an anointing of the Holy One, even that anointing which shall abide with them and teach them all things, 1 John 2:20; 1 John 2:27.” We should “be filled with the Spirit,” and “live and walk under” his gracious influences, Ephesians 5:18; Galatians 5:25.

In a subsequent part of this chapter there is an especial command to add to this, and indeed to every sacrifice, a portion of “Salt”.

Here we have no difficulty; for the very terms in which the command is given, sufficiently mark its import, “You shall not allow the salt of the covenant of your God to be lacking from your grain-offering.” Had salt been mentioned alone, we might have doubted what meaning to affix to it; but, being annexed to the covenant of God, we do not hesitate to explain it as designating the perpetuity of that covenant. It is the property of salt to keep things from corruption; and the Scriptures frequently apply it to the covenant, in order to intimate its unchangeable nature, and duration, See Numbers 18:19; 2 Chronicles 13:5.

In this view of it, we are at no loss to account for the extreme energy with which the command is given, or the injunction to use salt in every sacrifice; for we cannot hope for pardon through the sacrifice of Christ, nor for sanctification by the Spirit, but according to the tenor of the everlasting covenant. Nay, neither the one nor the other of these, nor both together, would have availed for our salvation, if God had not covenanted with his Son to accept his sacrifice for us, and to accept us also as renewed and sanctified by his Spirit. We must never therefore approach our God without having a distinct reference to that covenant, as the ground and measure, the pledge, of all the blessings that we hope for.

Even Christ himself owed his exaltation to glory to this covenant; it was “through the blood of the everlasting covenant that his God and Father brought him up again from the dead! Hebrews 13:20.” And it is because “that covenant is ordered in all things and sure,” that we can look up with confidence for all the blessings both of grace and glory.

Together with these things that are enjoined, we find some expressly prohibited; there must be “No leaven, nor honey, Leviticus 2:11.”

LEAVEN, according to our Lord’s own explanation of it, was considered as an emblem of corruption, either in doctrine or in principle, Matthew 16:12; Luke 12:1. HONEY seems to have denoted sensuality. Now these were forbidden to be blended with the grain-offering.

There were occasions, as we shall see hereafter, whereon leaven at least might be offered; but in this offering not the smallest measure of either of them was to be mixed.

This certainly intimated, that, when we come before God for mercy, we must harbor no sin in our hearts. We must put away evil of every kind, and offer him only “the unleavened bread of sincerity and truth.” The retaining “a right hand or a right eye,” contrary to his commands, will be as effectual a bar to our acceptance with God, as the indulgence of the grossest lusts. If we would obtain favor in his sight, we must be “Israelites indeed, and without deceit.”

There was however one more thing to be added to this offering, namely, “Incense (or Frankincense)”.

The directions respecting this were singularly precise and strong. This was not to be mixed with the offering, or strewed upon it, but to be put on one part of it, that, while a small portion only of the other materials was put upon the altar, the whole of this was to be consumed by fire, verse 16.

Shall we say, that this was enjoined, because, being unfit for food, it was not to be kept for mere gratification to the priests, lest it should be brought into contempt? This by no means accounts sufficiently for the strictness of the injunction. We doubt not but that its meaning was of peculiar importance; that it was intended to intimate “the delight” which God takes in the services of his upright worshipers, Proverbs 15:8; of those especially who come to him under the influences of his Spirit, trusting in the Savior’s merits, and in the blood of the everlasting covenant.

Yes, their every prayer, their every tear, their every sigh and groan, comes up with acceptance before him, and is to him “a fragrance of a sweet savor,” “a sacrifice pleasing and acceptable unto him through Jesus Christ.” As the sacrifice of Christ himself was most pleasing unto God, so are the services of all his people for Christ’s sake. Compare Ephesians 5:2 with Hebrews 13:16; Philippians 4:18 and 1 Peter 2:5.

There is yet one thing more which we must notice, namely, that a part only of this offering was burnt, and that:

“The remainder” was given to the priests, verse 10.

The handful which was burnt upon the altar, is repeatedly called “a memorial;” and it was justly called so, especially by those who had an insight into the nature of the offering which they presented; for it was a memorial of God’s covenant-engagements, and of their affiance in them.

Such also is, in fact, every prayer which we present to God; we remind God (so to speak) of his promises made to us in his word; and we plead them as the grounds of our hope, and the measure of our expectations.

“The remnant was given to Aaron and his sons.” This, to the Israelites, would intimate, that all who would obtain salvation for themselves, must at the same time be active in upholding the interests of religion, and promoting the glory of their God.

To us, it unfolds a deeper mystery. We are frequently spoken of in the New Testament as being ourselves “made priests unto God, Isaiah 66:21 with 1 Peter 2:5 and Revelation 1:6; Revelation 20:6.” Since the veil of the temple was rent in twain, there is a way, “a new and living way, opened for us into the Holy of Holies, Hebrews 10:19-22;” and all of us, as “a kingdom of priests,” have free and continual “access there with boldness and with confidence, Ephesians 3:12;” and we also have a right to all the provisions of God’s house.

It is our blessed privilege to feed upon that bread of life, the Lord Jesus, who has emphatically said, “My flesh is food indeed, and my blood is drink indeed John 6:51-57.” We may richly participate in all the influences of the Spirit, and claim all the blessings of the everlasting covenant. Indeed, “if we feed not on these things, there is no life in us; but if we live upon them by faith, then have we eternal life.”

Behold then, brethren, “the remainder” of the offering; here it is, reserved for us in this sacred treasury, the book of God. Take of it; divide it among yourselves; eat of it, “eat and drink abundantly, O beloved! Song of Solomon 5:1;” eat of it, and live forever. It is that “feast of fat things,” spoken of by the prophet, which all true Christians invited to partake of, Isaiah 25:6. Only let not any hidden abomination turn it into a curse. If the bread is received even from the Savior’s hands, and you partake of it with an unsanctified heart—it will only prove an occasion of your more entire bondage to Satan, and your heavier condemnation at the last! John 13:26-27. But, if you “draw near to God with a true heart, and full assurance of faith,” then “he will abundantly bless your provision Psalm 132:15,” and “your soul shall delight itself in fatness! Isaiah 55:2.”

Charles Simeon (1759-1836)

Leviticus 1:3-4

“If the offering is a burnt offering from the herd, he is to offer a male without defect. He must present it at the entrance to the Tent of Meeting so that it will be acceptable to the LORD. He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him.”

The institution of sacrifices may be considered as nearly contemporaneous with the world itself. As soon as man had fallen, he needed an atonement; and an atonement was provided for him by God himself; who promised, that “the seed of the woman would bruise the serpent’s head;” nor can we reasonably doubt, but that God himself, who, we are told, “clothed our first parents with skins,” appointed the beasts whose skins were used for that purpose, to be offered up first in sacrifice to him. Whence, if God had not originally sanctioned it, would Abel think of offering up “the firstlings of his flock?” And why should that very sacrifice receive such a signal testimony of the divine approbation? Even the distinction between clean and unclean animals was known before the flood; and an additional number of the clean were taken into the ark, that there might be with which to offer sacrifice unto the Lord, when the deluge should be abated. Abraham also, and Melchizedek, and Job, all offered sacrifices, before the Mosaic ritual was known; so that Moses did not so much introduce new institutions, as regulate those which had existed before; and give such directions respecting them, as should suit the dispensation which his ritual was intended to prefigure.

Sacrifices are of two kinds: propitiatory sacrifices, and ceremonial sacrifices.

The propitiatory sacrifices to make atonement for sins committed.

The ceremonial sacrifices to render thanks for mercies received.

Of the propitiatory sacrifices we have an account of no less than six different sorts; (all of which are stated in the seven first chapters of Leviticus;) “the burnt-offering, the meat-offering, the sin-offering, the trespass-offering, the offering of consecrations, and the peace-offering, Leviticus 7:37. They were not altogether propitiatory; but are numbered with the propitiatory sacrifices, because they were in part burnt upon the brazen altar.” It is of the first of these that we are to speak at this time—the burnt-offering.

We shall notice,

I. The the burnt-offering itself.

The burnt-offering was the most ancient and dignified of all the sacrifices, and at the same time the most frequent; there being two every day in the year, except on the Sabbath-days, when the number was always doubled.

The things of which it consisted, varied according to the ability of the offerer; it might be taken from among the herd, or the flock, or of birds, see verses 10, 14; so that no one might have any excuse for withholding it at its proper season. By this accommodation of the offering to the circumstances of men, it was intended, that every one should evince the sincerity of his heart in presenting unto God the best offering that he could; and that no one should be discouraged from approaching God by the consideration that he was not able to present to him such an offering as he could wish.

“The turtle-dove or young pigeon “was as acceptable to God as the “ram” or “bullock”—provided it was offered with a suitable frame of mind. Indeed the directions respecting the poor man’s offering were as minute and particular as any, verses 4–17; which showed, that God has no respect of persons; and that his ministers also must at their peril be as anxious for the welfare, and as attentive to the interests, of the poorest of their flock—as of the most opulent.

One thing was indispensable; that the offering, whether of the herd or of the flocks, must be “a male, and without blemish.” It was to be the most excellent of its kind, in order the more fitly to shadow forth the excellencies of our incarnate God; who alone, of all that ever partook of our nature, was truly without sin. Had the smallest imperfection attached to him, he could not have been an atoning sacrifice for our sins. The utmost care therefore was to be taken in examining the offerings which prefigured him, that they might, as far as possible, exemplify his spotless perfection.

II. The manner in which the burnt-offering was presented.

Here also we notice very minute directions respecting:

1. The offerer.

He must bring his sacrifice “of his own voluntary will.” He must feel his need of mercy, and be very desirous to obtain it. He must see that no mercy can be found, except by means of a sacrifice; and he must thankfully embrace the opportunity afforded him; not accounting God his debtor for the sacrifice offered to him, but himself a debtor to God, for his permission to approach him in such a way.

He must bring his sacrifice to “the door of the tabernacle of the congregation, before the Lord.” While, in doing this, he acknowledged that the Lord dwelt there in a peculiar manner, he publicly, before all the people, acknowledged himself a sinner like unto his brethren, and needing mercy no less than the vilest of the human race. Not the smallest degree of self-preference could be allowed; but all must be made to see and feel that there was but one way of salvation for ruined man.

Further, he was to “put his hand upon the head of his offering.” By this significant action, he still more plainly declared, that he must perish, if ever his sins should remain upon him; and that all his hope of acceptance with God was founded on the vicarious sufferings of this devoted victim.

2. The offering itself.

This must be “slain,” (whether by the offerer or the priest, is uncertain, We apprehend it was by the priest, or some Levite assisting him. See verse 5. The same ambiguity as to the meaning of the word, “they,” may be seen in 2 Chronicles 29:22; but it is plain, from verse 4 of that chapter, that neither the priests nor the offerers killed the sacrifices; but the Levites killed them, and the priests received the blood,) and its “blood be sprinkled round about upon the altar.”

The slaughtered animal was then to be “flayed,” and “cut into pieces,” according to a prescribed rule, “the inwards and the legs,” which might be supposed to need somewhat of purification, were “washed,” and, together with the whole body, “burnt upon the altar.” The skin alone remained, as a benefit of the priest, Leviticus 7:8.

Do we not see in these things a striking exhibition of the sufferings of the Son of God, who was in due time to become a sacrifice for the sins of the whole world? Death was the wages due to sin, and that too under the wrath of an offended God. True it is, that the consuming of an animal by fire was but a faint representation of that misery, which we must to all eternity have endured; and of that which our blessed Lord sustained, both in his body and in his soul, when he died under the load of our iniquities.

The partial washing of the sacrifice might probably denote the perfect purity of Christ; or perhaps it might intimate the concurrence of the Holy Spirit, through whose divine agency he was fitted for a sacrifice, and by whose almighty aid he was enabled to offer himself up to God; for it was “through the eternal Spirit that he offered himself without spot to God.”

III. The benefits resulting from the burnt-offering.

“It was accepted for the offerer, to make an atonement for him.” As there were two kinds of guilt, ceremonial and moral, so there were two kinds of absolution, one actual in the sight of God, the other merely external and shadowy. We observe then in relation to these sacrifices, that they cleansed from ceremonial defilement really, and from real defilement ceremonially.

There were certain things, not evil in themselves, but made so by the special appointment of God, (such as the touching of a grave or a dead body;) and the people who had done them were to be accounted unclean, until they were purified in the way prescribed; and their observance of the prescribed forms did really purge them from the defilement they had contracted, so that no guilt would be imputed to them, nor any punishment inflicted, either in time or eternity.

On the other hand, there were things really evil, (as theft or perjury,) which subjected the offender to punishment by the laws of man. Now the guilt of these crimes was not purged away by the appointed sacrifices, any further than the exempting of the person from the punishment denounced by law; his conscience still remained burdened with guilt; and he must, notwithstanding all his sacrifices, answer for his crimes at the tribunal of God.

This is the distinction made for us by God himself, who says, that “the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, did really sanctify to the purifying of the flesh;” but they “never could make a man perfect as pertaining to the conscience;” in that sense, “it was not possible that the blood of bulls and of goats could take away sins.”

It may be asked then: What benefit was there to counter-balance the cost and trouble of the sacrifices? I answer, that an exemption from temporal judgments, whether inflicted by God or man, was a great benefit; but to be encouraged to come to God as a merciful and gracious God, and to have Christ so clearly and constantly exhibited before their eyes, was an unspeakable benefit, which would have been cheaply purchased by the cattle on a thousand hills.

In this ordinance we may find,

1. Much for our instruction.

Of all the subjects that can be offered to our view, there is not any that can bear the least comparison with that leading subject of the Gospel, Christ crucified; and I had almost said, that the New Testament itself scarcely unfolds it more clearly, than the ordinance before us. What would the most ignorant of the Jews imagine, when he saw the sacrifice led forth, the offerer putting his hand upon it, and the priest slaying it, and afterwards reducing it to ashes? Would he not see that here was a manifest substitution of an innocent creature in the place of the guilty, and that that very substitution was the means of reconciling the offender to his God?

I will grant, that a person ignorant of the typical nature of those ordinances, might be led to ascribe the benefit to the ordinance itself, without looking through it to the sacrifice which it shadowed forth; but he could not be so blind as not to see, that acceptance with God was by means of a vicarious sacrifice.

Yet, behold, we Christians, who live under the meridian light of the Gospel, need to be told, that we must be saved entirely through the atonement of Christ. Yes, after all that a minister, or God himself, can say—the great majority of us will seek acceptance, in whole or in part, by our own righteousness.

Go back to the Law; ask a Jew to teach you; let those whom you despise for their ignorance, be your preceptors. It is a shame and scandal that salvation by Christ is so little known among us, 1 Corinthians 15:34, and that the preachers of it are yet represented as setting forth a “new doctrine, Acts 17:19.”

Be instructed then, you opposers of Christ crucified, who are yet ignorantly “seeking to establish your own righteousness;” learn, even from the Law itself, to embrace the Gospel; and “kiss the Son, lest he be angry, and you perish from the way.”

2. Much for our imitation.

Every one whose conscience convicted him of sin, offered, “of his own voluntary will,” the best sacrifice he could; grudging nothing whereby he might honor God or promote his own salvation. An irreligious man might have asked, ‘Why is all this waste of cattle, which, instead of being consumed by fire, might be sold, or given to the poor?’ But the man who fears God, would reply, that nothing can be wasted which is in any way conducive to God’s honor and our salvation. This is the spirit that should animate us.

We may be called to make sacrifices for God; our reputation, our interest, our liberty, our very lives, may be called for in his service; and shall we be backward to make the sacrifice? Alas! too many of us are rather for a cheap religion; and their chief concern is, to get to Heaven at as cheap a rate as possible, and to sacrifice for God as little as they can.

If they are poor, their little can’t be spared; and if they are rich, their victim is too costly. Away with such low and niggardly thoughts; let the large and liberal spirit of Christianity possess your souls; let nothing that you have endured, move you; nor anything that you can endure; be willing to be bound, or even to die, for the Lord’s sake.

As for your lusts, let them be sacrificed, and utterly consumed; the sooner they are mortified, the better. And those things, which, if not called for by God in the way of his providence, you might innocently retain—bring to the altar with your own hands, and, of your own voluntary will, offer them to God; spare not anything one moment, if it stands in competition with your duty, and the maintenance of a good conscience before God. In a word, “present your own selves to him a living sacrifice; for that is your reasonable service; and it shall be accepted by God! Romans 12:1.”

Charles Simeon (1759-1836)

Exodus 40:33-34

“And so Moses finished the work. Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle.”

A union of many hands and much zeal must of necessity expedite any work that is undertaken. So it proved in the constructing of the tabernacle; the whole of which, notwithstanding the exquisite skill and workmanship with which every part of it was formed, was in about the space of seven months completely finished, so as to be capable of being all erected, and brought into use in one single day. Such activity could not but be highly pleasing to God, in whose service it was employed. Accordingly we find that he immediately testified his approbation of it by a most astonishing act of condescension and grace.

That we may see the subject in its true light, let us inquire into,

I. The work here referred to.

This was the constructing of the tabernacle; a work of singular excellency and importance, whether it is considered in itself, or in its typical design. Let us view it:

1. In itself.

It will be proper to notice briefly its form. There was a court about sixty yards long, and thirty yards broad, enclosed by linen curtains, suspended about nine feet high on brazen pillars. Within that, at the west end of it, was a structure, about eighteen yards long, and six broad, made with boards of Shittim wood, covered with gold, and fastened together by bars of the same materials. The boards were forty-eight in number, fixed in ninety-six sockets of silver, each of them about a hundred pounds weight. The whole was covered first with curtains of fine embroidered linen, and then with three other coverings, one of goats’ hair, another of rams’ skins dyed red, and another of badgers’ skins.

This structure was divided into two apartments, called the holy place, and the holy of holies; the former being about twelve yards by six; and the latter six yards square, and as many high. The entrance to each of these was from the east, (as was that of the outward court also,) each leading to the other through a veil of embroidered linen.

The furniture of the whole was quite appropriate. In the outer court, (to which all clean Hebrews and proselytes had access,) was the brazen altar, on which the sacrifices were offered, and the brazen laver, in which the priests and Levites were to purify themselves. In the holy place (into which the priests were admitted) was the candlestick, the table of showbread, and the altar of incense. In the holy of holies (where the high-priest alone entered, and that only on one day in the year,) was the ark, covered by the mercy-seat; on which abode the Shechinah (the bright cloud, the symbol of the Deity), between cherubim. In the ark the tables of the law were deposited; and at a subsequent period, Aaron’s rod that budded, and the golden pot that had the manna, were laid up before it. Compare Hebrews 9:4-5 with 1 Kings 8:9.

We need not enter minutely into these things; it will be more instructive, after taking this summary view of the whole, to notice it,

2. In its typical design.

In interpreting the types, we must bear in mind that the greater part of them had reference to Christ in one view, and to his people in another view. This was particularly the case with respect to the tabernacle.

The tabernacle typified, in the first place, the Lord Jesus Christ. Our Lord himself, speaking of his own body, says, “Destroy this temple, and in three days I will raise it up again, John 2:19; John 2:21.” And in the Epistle to the Hebrews, his body is represented as that “more perfect tabernacle in which he ministered, and which was not made with hands, as the other was, but by the immediate agency of the Holy Spirit, Hebrews 8:2; Hebrews 9:9-11.” The correspondence between the two is obvious; for “in Him dwelt all the fullness of the Godhead bodily;” and through his sin-atoning sacrifice, and sanctifying grace, and prevailing intercession, we all are brought into a state of acceptance with God. On the other hand, as there was no way to the Mercy-seat but through the Holy Place, “so no man can now come unto the Father but by him.”

It further typified the Church, which, though base on the outside, “is all glorious within.” In that alone is any acceptable sacrifice offered unto God. In that alone are the sanctifying operations of the Spirit experienced. In that alone is the bread of life administered, or the light of truth exhibited. In that alone does God manifest his glory, or communicate his saving benefits. Hence the beloved disciple, speaking of the Church in the latter days, says, “The tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, Revelation 21:3.”

Once more, it typified Heaven also. Remarkable is the language of the Apostle, who says, “Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us! Hebrews 9:24.” There, not the symbol of the Deity, but all the glory of the Godhead, is unveiled! There the sacrifices of praise and thanksgiving ascend up with a sweet fragrance unto God continually. There the illumination, the nourishment, the purity of every soul is complete. No veil obstructs the view, or forbids the access, of any individual; the beatific vision is given to all, and the full fruition of their God is the portion of all the saints.

If we judged only from the minuteness of the orders which God gave respecting this work, we should conceive highly of its importance; but still more shall we see it, if we consider,

II. The testimony of his approbation with which God honored it.

We must bear in mind that Israel had sinned a grievous sin; that, at the intercession of Moses, God had turned away from his holy indignation, and promised to continue with them as their God. In token of his reconciliation, he ordered this tabernacle to be made for him; and the very day it was erected, he came down visibly to take possession of it as his peculiar residence, and so filled it with his glory, that Moses himself could no longer stand to minister there.

Now while this testified his approbation of their work, and of those who had been engaged in it—it showed to all future generations, that He will return to those in love and mercy, who return to him in a way of penitence and active obedience.

In this view, we are led to consider this event, not as relating to the Israelites merely, but as speaking to us. Where is the nation, where the church, where the individual, who has not given just occasion to the Lord to shut up his loving-kindness in displeasure? Yet where is there to be found, in the annals of the world, one single instance, wherein God has turned a deaf ear to the supplications of a real penitent? Instances to the contrary are without number.

God, as in the history before us, has seemed ambitious, as it were, to make “his grace abound, not only where sin had abounded,” but (I had almost said) in proportion as sin had abounded. We must be careful not to “limit the Holy One of Israel,” whose “ways and thoughts are as far above ours, as the heavens are above the earth.” We are apt to forget that he is the same God now, as he was in the days of old; but “he changes not;” and if his manifestations be less visible than formerly, they are not a whit less real, or less gracious, 2 Corinthians 6:16 and John 14:21.

APPLICATION.

The day on which this work was finished was the first day of the year. What a blessed commencement was it of the new year! How sweet must have been the retrospect to all who had been engaged in the work, when they saw that they had not spent the preceding year in vain! Each could call to mind some sacrifices which he had made for God, or some exertions used in his service; and they would enter on the new year with a determined purpose to serve and honor God more than they had ever yet done.

Beloved brethren, is it so with you? Have you in your consciences an evidence that you have lived for God, and made it a principal object of your life to serve and honor him? But, however the past year may have been spent, think now what work you have to do for him, and how you may perfect it with expedition and care. And O that we may speedily have such a day among us as the Israelites enjoyed; all of us presenting to him our souls and bodies for his habitation, and receiving from him undoubted tokens of his favorable regard!

Charles Simeon (1759-1836)