Leviticus 25:20-22

You may ask, “What will we eat in the seventh year if we do not plant or harvest our crops?” I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in.

Many of the commands of God to his people of old appear to be mere arbitrary impositions, without any other use than that of subjecting their wills to his. But I doubt whether there be one single law that will fairly bear this construction. The reasons of many are not known to us, and perhaps were not fully understood by the Jews themselves; yet we cannot doubt but that if God had been pleased to explain them fully to us, we would have seen as much wisdom and goodness displayed in those which are at present unintelligible to us, as in others which we understand.

The command to give rest to the land every seventh year, when the extent of country was so disproportionate to its population, must appear exceeding strange to those who have not duly considered it. The generality of people would account for it perhaps from its being conducive to the good of the land, which would be too much exhausted, if it were not permitted occasionally to lie fallow. But this could not be the reason; for then a seventh part of the land would most probably have been kept fallow every year, and not the whole at once. Moreover, it would not have been allowed to produce anything which would tend to counteract the main design; whereas all the seed that had been accidentally scattered on it during the harvest, was allowed to grow up to maturity. Nor can the idea of lying fallow be applied with any propriety to the olive-yards and vineyards, which, though not trimmed and pruned that year, were allowed to bring all their fruit to maturity. We must look then to some other source for the reasons of this appointment. Those which appear the most probable and most important, it is the object of this discourse to set before you.

The ordinance itself is more fully stated at the beginning of the chapter 7. See also Exodus 23:10-11; and it was given,

I. To remind them that God was the great Proprietor of all.

In the verse following the text. God says to his people, “The land is mine.” And it was his; he had dispossessed the former inhabitants, and had given it to his own people, assigning to every tribe its precise district, and to every family their proper portion. This they would have been likely to forget in the space of a few years; and therefore, as the great Proprietor, he specified the terms on which he admitted them to the possession of his land, reserving to himself the tithes and first-fruits, and requiring the whole to be left uncultivated and common every seventh year. Thus the people would be reminded from time to time that they were only tenants, bound to use the land agreeably to the conditions imposed on them.

Instructive as this thought was to them, it is no less so to us. Indeed, we should never for one moment lose the remembrance of it. “The whole world is mine,” says God, “and the fullness thereof, Psalm 24:1; Psalm 50:12.” Nay more, our very “bodies and spirits are his, 1 Corinthians 6:20;” and consequently, all that we are, and have, should be used for him, and be entirely at his disposal. Of what incalculable benefit would it be to have our minds duly impressed with this truth! How would it lay the axe to the root of all those evils which arise within us from the diversity of our states and conditions in the world!

Pride in the attainment of earthly things,

anxiety in the possession of them,

and sorrow in the loss of them—

would be greatly moderated.

Instead of being agitated with the keen sensibilities of an owner, we should feel only a subordinate interest, like that of a steward; we should be neither elated with prosperity, nor depressed with adversity—but in every change should be satisfied, if only we were sure that we had done our duty, and that no blame attached to us.

II. To keep them from earthly-mindedness.

When our corn and wine are multiplied, we are apt to be thinking how we may treasure them up, rather than how we shall employ them to the honor of God. To counteract this sordid disposition, God provided, that, when he had given his people the richest abundance, they should think only of the temperate and grateful use of it, and not of amassing wealth. By this ordinance he said to them, what he says to us also, “If riches increase, set not your hearts upon them, Psalm 62:10.” He would have us live above this vain world; and not, when running for such a prize, be “loading our feet with thick clay, Habakkuk 2:6.” If we could have the reasons of God’s dispensations fully revealed to us, I have no doubt but that we should find that he has this end in view, when he sends us one bereavement after another; he does it, I say, that we may learn to “set our affections on things above, and not on things on the earth”.

III. To lead them to trust in him.

Like the rich fool in the Gospel, they would have been ready to say, “Soul, you have much goods laid up for many years; eat, drink, and be merry.” But God is jealous of his own honor. He will not endure that we should “say to gold, You are my hope; or to the fine gold, You are my confidence.” Indeed, he not only denounces against such conduct his heaviest judgments, but sets forth in most beautiful terms its practical effects, Jeremiah 17:5-6. The cares of this world are as thorns and briers, which choke the seed which God has sown in our hearts, and prevent it from bringing forth any fruit to perfection. They also weigh down the spirits, and oftentimes prove an insupportable burden to the soul. Whereas the person who has learned to confide in God, is always happy, “he knows in whom he has believed,” and is assured that “he shall nothing that is good.” Hence David not merely affirms that such people are happy, but appeals to God himself respecting it, “O Lord God Almighty, blessed is the man who trusts in you.” This was the state to which God designed to bring his people of old; and in it he would have all his people live, even to the end of the world. “I would have you,” says he, “without anxiety.” “Do not be anxious about anything; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God which passes all understanding shall keep your hearts and minds through Christ Jesus.”

IV. To make them observant of his providential care.

When they saw that the sabbatical year was at hand, how forcibly would they be struck with the provision which God had made for it! They would have “three years” to live on the produce of one single year. Commentators appear to me to mistake in supposing that the sabbatical year began, like their civil year, in autumn; for then, the sowing and reaping being brought within one year, the loss of that whole time would be felt only for two years. But if their year began, like their ecclesiastical year, in the spring, then they would of course not sow in the sixth year, nor reap in the eighth year; because they could not reap or sow in the seventh year; consequently, they could only sow in the eighth year what they were to reap in the ninth. The language of the 22nd verse seems to require this interpretation.

But when they saw their barns overflowing with the produce of the earth, and their presses bursting out with new wine, methinks they would say: This is the hand of God; we will love him; we will serve him; we will trust in him; we will show that we are not insensible of all his love and kindness.

Such opinions and conduct would tend exceedingly to exalt and honor God; and would conduce very much to the happiness of all. We are apt to think that there is great comfort annexed to the idea of wealth and plenty; but the comfort which a poor man has in receiving his pittance as from the hand of God, far outweighs all that the rich ever felt in their unsanctified abundance. The more we enjoy God in the creature, the more we enjoy the creature itself.

V. To typify the felicity of Heaven.

Canaan was an acknowledged type of Heaven; and this ordinance fully represented the blessedness there enjoyed. All the land was common during the seventh year; and every person in it, whether rich or poor, a native or a foreigner, had an equal right to everything in it. None were to assert an exclusive claim to anything; none were to reap or treasure up the fruits of the earth; but all were to participate with equal freedom the bounties of Heaven.

What a delightful picture does this give us of that blessed state in which there will be no distinction of people, no boast of exclusive rights, no lack of anything to the children of God; but all will have a fullness of joy at God’s right hand, and rivers of pleasure for evermore! Even in the Church below there was a little of this, when the disciples had all things common, and none said that anything he possessed was his own; but in the Church above, this will universally prevail, and endure to all eternity.

This subject, in its different bearings, affords ample matter of instruction to,

1. The doubtful and undetermined professing Christian.

The Jews were required to sacrifice their worldly prospects for the Lord; and were threatened, that, if they did not obey this ordinance, God would expel them from the land. This threatening was executed in the Babylonish captivity, according to the number of sabbatical years which they had neglected to observe, Leviticus 26:33-35, with 2 Chronicles 36:20-21.

Shall Christians then be backward to exercise self-denial, or to sacrifice their temporal interests for their Lord and Savior? Let them not hesitate between duty and self-interest; the calls, though apparently opposite, are indeed the same; if we sacrifice anything for the Lord, he will repay us a hundred-fold. If we will lose our lives for his sake, we shall find them; but if we will save them here, we shall lose them in the eternal world.

2. The anxious and worldly-minded professing Christian.

If the Jews, whose principal rewards were of a temporal nature, were taught not to place their affections on earthly things, then how much less should we! It is really a disgrace to Christianity, when people who profess godliness are as anxious after this world as those who have no prospects beyond. Yet how common is this character! Happy would it be for them if they would study our Lord’s sermon on the mount; and learn from the very birds of the air to live without anxiety for the morrow, Matthew 6:25-30. Not that they should neglect their earthly business, whatever it may be; but, in the habit and disposition of their minds, they should “be content with such things as they have,” and realize the prayer which they profess to approve, “Give us day by day our daily bread!”

3. The fearful and unbelieving professing Christian.

On the command being given respecting the observance of the sabbatical year, some are represented as asking, “What shall we eat in the seventh year?”

Now thus it is with many Christians, who are anticipating evils, and questioning with themselves what they shall do under such or such circumstances? And fearing, that, if they proceed in the way of duty, they shall not be able to stand their ground. But the answer to such people is, “Sufficient for the day is the evil thereof.” We have no right to anticipate evils; at least, not so to anticipate them as to distress ourselves about them. All that we need to inquire, is: What is the way of duty? True, to carnal minds we may appear to act absurdly, and to thwart our own interests; but the path of duty will always be found the path of safety. God is the same God as ever he was; and, if he calls us to exercise faith in him, he will never disappoint us. Justly did Jesus reprove his disciples for fearing, when they had him in the same vessel with them. Let us remember, that he is embarked with us, and that they who trust in him “shall not be ashamed or confounded world without end.”

4. The humble and believing Christian.

Did you ever, when exercising faith in God, find yourself disappointed of your hope? Did he ever leave you or forsake you? If the command has appeared formidable at a distance. have you not always found that your strength was increased according to your day, and that His grace was sufficient for you? Have you not found also, that, though your obedience might be self-denying, it has always been productive of happiness? In short, are you not living witnesses of the truth and faithfulness of your Lord? Go on then, and be examples of a holy self-denying obedience. Prefer the performance of duty before worldly prospects, however lucrative they may appear; and let it be seen in you what it is to “live by faith in the Son of God, who has loved you, and given himself for you.”

Charles Simeon (1759-1836)

Leviticus 25:8-11

“‘Count off seven sabbaths of years—seven times seven years—so that the seven sabbaths of years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his family property and each to his own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines.”

In order that our Lord’s descent from Judah and from David should be clear and acknowledged, it was necessary that the various tribes and families should be kept distinct. With this view many ordinances were appointed for the continuing of every man’s inheritance in his own family. A difficulty on this subject having occurred, God himself decided it, and grounded a new law on that decision. See Numbers 36:6-7. This seems to have been the primary intent of that ordinance which is mentioned in the text.

A variety of circumstances in a length of time might produce alienations of property; and if this had been allowed to continue, a confusion of the families and tribes would have at last ensued. To prevent this therefore, God commanded that on every fiftieth year every inheritance should revert to its original possessor. This season was called the Jubilee; which, while it answered many other important purposes, served in a very eminent manner to typify the Gospel.

We may observe a very strict agreement between the jubilee and the Gospel:

I. In the time and manner of their proclamation.

The jubilee was proclaimed with the sound of trumpets.

The tendency of great reverses of fortune is, in many instances at least, to produce a torpor of mind, and a stupid indifference to the things we once highly valued. Hence it was but too probable, that those who had alienated their inheritance and reduced themselves to the lowest ebb of misery, might sink into such a state of ignorance or indolence, as to let the period appointed for their restoration pass unnoticed. To prevent this, God commanded the trumpets to be sounded throughout all the land; so that the attention of all being awakened, and their spirits exhilarated, every individual might be stirred up to claim the privileges to which he was entitled.

The precise time on which this sacred year commenced, was “the day of atonement”.

The day of atonement was the most solemn season in the whole year; the people were required to humble their souls for sin; and peculiar sacrifices were to be offered for the iniquities of the whole nation. It should seem at first sight that this was an unfit season for the proclamation of such joyful tidings; but it was indeed the fittest season in the whole year; for, when could masters and creditors be so properly called upon to exercise mercy, as when they themselves had been obtaining mercy at the hands of a reconciled God? Or when could debtors and slaves so reasonably be expected to receive their liberties with gratitude, and improve them with care, as when they had been bewailing the sins, by which, in all probability, they had been deprived of them?

The Gospel also is to be publicly proclaimed in every place.

One would have imagined that it were quite sufficient for God once to make known the way in which he would pardon sinners, and that from that time every sinner would of his own accord exert himself to obtain the offered mercy. But experience proves that our bereavement of Heaven is not felt as any evil; our bondage to sin is not at all lamented; and, if no means were used to awaken men’s attention to their misery, and to stir them up to embrace the blessings of salvation, the greater part of mankind would rest satisfied with their state, until the opportunity for improving it was irrevocably lost! God therefore sends forth his servants to “preach the Gospel to every creature,” and commands them to “lift up their voice as a trumpet.”

This too has its origin in the great atonement.

If, as some contend, the year of our Lord’s death was the year of Jubilee, the coincidence was indeed very singular and important. But, however this might be, it is certain that, “without shedding of blood, there could be no remission of sin;” nor, until our Lord had expiated the sins of the whole world, could the Gospel be universally proclaimed. But no sooner was his sacrifice offered, than God was reconciled to his guilty creatures; and from that time must the commission given to his Apostles be dated. A very few days had elapsed, when they sounded the Gospel trumpet in the ears of that very people who had crucified the Lord of glory; and had the happiness to find thousands at a time “brought from the bondage of corruption into the glorious liberty of the children of God.” Thus clearly was the connection marked between the atoning sacrifice of Christ, and the deliverance of sinners that was purchased by it.

But the agreement between the two is yet more manifest,

II. In the blessings conveyed by them.

The privileges imparted by the jubilee were many and of great value.

There was, in the first place, a universal exemption from every kind of agricultural labor. None were either to reap the produce of the last year, or to sow their land with a view to a future crop; but all were to gather from day to day what had grown spontaneously; and every person had an equal right to all the fruits of the earth.

A better mode of improving their time was provided for them; public instruction was to be given to all—men, women, and children; in order that none, however their education had been neglected, might remain ignorant of God, and his law, Deuteronomy 31:10-13.

Now also debts, in whatever way they had been contracted, and to whatever amount, were to be freely remitted, Deuteronomy 15:1-2.

But, besides these privileges which were common to other sabbatical years, there were others peculiar to the year of jubilee. If any people had, by their own voluntary act, or by the inexorable severity of some creditor, been sold—they were to receive their liberty, and to be restored to their families, as soon as ever the appointed trumpets should sound, verses 9–11. Yes, if they had formerly possessed an inheritance in the land, they were to be instantly reinstated in the possession of it, verses 10, 28; so that in a moment they reverted to their former condition, with all the advantage of their dear-bought experience.

Analogous to these are the blessings imparted by the Gospel.

Varying their order, we shall first mention the forgiveness of sins.

Though the debt we owe to God exceeds all possible calculation, it is all freely, and forever remitted, as soon as ever the Gospel trumpet is heard, and its glad tidings are welcomed to the soul! Acts 10:43. Our bondage to sin and Satan is reversed; so that nothing shall ever lead us captive, provided we assert our liberty, and claim our privilege, Romans 6:14; being made free by Christ, we shall be free indeed! John 8:36.

And notwithstanding we have sold out heavenly inheritance, and forfeited it as worthless—yet are we called to take possession of it; we are restored to our father’s house; we are brought again into the family of saints and angels; and, with our title to Heaven, have the enjoyment of it renewed, Ephesians 2:19. Now too are we commanded to rest from all the works of the law, and from all the works of the flesh; and, every one of us, to exist from day to day upon the bounties of divine grace! Hebrews 4:10; Galatians 2:20. As we sowed them not, so neither are we to reap them as our own, but to receive them on the same footing as the poorest and lowest of the human race; all of us being alike pensioners on the divine bounty. Nor are we to lay up in store of what God gives us; but every day to gather our daily bread.

To all these blessings is added that of divine instruction; as we are taught how to improve our leisure time, so are eyes given us to see, and ears to hear, and hearts to understand, 1 John 2:20; and henceforth it is to be our daily labor to “grow in grace and in the knowledge of our Lord Jesus Christ.”

Such are the blessings bestowed by the Gospel; nor can any unworthiness in us deprive us of them, provided we thankfully accept them as the purchase of Christ’s blood, and the gifts of his grace.

We will find it most edifying to contemplate the blessings peculiar to the year of Jubilee, namely, deliverance from bondage, and restoration to one’s inheritance.

Inferences:

1. In what way it is that sinners are to be converted to God.

The priest might have expostulated with the Jewish debtors or slaves on the folly of their past conduct; but it was the sound of the trumpet alone that could bring them to liberty. So we may represent to sinners the evil of their past ways, and denounce against them the judgments threatened in the Word of God; but it is the sweet voice of the Gospel alone that will enable them to throw off their yoke, and lead them to the enjoyment of eternal glory!

This is told us by the prophet; who, speaking of the conversion of the world in the latter day, says, “In that day the great trumpet shall be blown, and they shall come who were ready to perish, and shall worship the Lord in the holy mount at Jerusalem Isaiah 27:13.”

O that this were duly considered by all who go forth as the Lord’s ambassadors! It is not to preach a scanty morality that we are called; but to publish the glad tidings of a full and free salvation; a salvation founded in the blood of Christ, and suited to those who are weeping for their sins. Behold then, “this is the accepted time; this is the day of salvation!” Now the trumpet sounds in our ears; let us all arise, and bless our Deliverer; and improve the privileges so richly bestowed upon us. Then, when the last trumpet shall sound, and the time, which God has fixed for the redemption of his purchased possession, “shall be fully come,” we shall be claimed by him as his property, his portion, his inheritance forever!

2. How solicitous is God to counteract the folly and wickedness of man!

A subordinate end of the Jubilee was, to counteract the covetousness of some, and the prodigality of others. But it is a very principal end of the Gospel to remedy the miseries which men have entailed upon themselves. Well might God have said to the whole human race, “You have sown the wind, and you shall reap the whirlwind;” but instead of that, He says, “You have sold yourselves for nothing, and you shall be redeemed without money! Isaiah 52:3.” “I have no pleasure in the death of a sinner; turn, turn! why will you die?” Let not then these gracious declarations reach our ears in vain. Behold, “the year of the Lord’s redeemed has come, Isaiah 63:1;” “the perfect law of liberty” is now proclaimed; the Lord himself now preaches “deliverance to the captives, and the opening of the prison to them that are bound, Luke 4:18-19;” he says to the prisoners, “Go forth and show yourselves.” The Lord grant that none may ignore these words of life, or receive this grace of God in vain!

3. How blessed are they who embrace the glad tidings of the Gospel!

We can easily conceive the blessedness of one who is in an instant restored from poverty and cruel bondage, to the possession of liberty and affluence.

But who can estimate aright the happiness of those who are freed from the curses of the law, the fears of death, the bondage of sin, and the damnation of Hell? Who can fully appreciate the joy of a trembling and condemned sinner, who by the sound of the Gospel is enabled to call God his father, and Heaven his rightful inheritance? Well does the Psalmist, in reference to this very ordinance of the Jubilee, exclaim, “Blessed are the people that know the joyful sound! Psalm 89:15.” Surely there is no state on earth to be compared with this. May we seek it as our supreme felicity; and may we all enjoy it as an foretaste of Heaven!

Charles Simeon (1759-1836)

Leviticus 24:13-16

Then the LORD said to Moses: “Take the blasphemer outside the camp. All those who heard him are to lay their hands on his head, and the entire assembly is to stone him. Say to the Israelites: ‘If anyone curses his God, he will be held responsible; anyone who blasphemes the name of the LORD must be put to death. The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death!”

Spiritual subjects are generally most relished by a spiritual mind; and hence it is that they are brought forward for public discussion; and other subjects, which might be very instructive, are entirely overlooked.

We consider it as one great advantage attending a course of sermons on the Holy Scriptures, that every subject must find a place in our discourses, and at some time or other be brought under the view of our hearers. The history before us would at first sight appear so ill-calculated for general edification, that we would probably never fix upon it, if left to ourselves. But, occurring as it does in our present course, we shall turn your attention to it; and we trust, that, however unpromising it may seem, it will be found replete with very important instruction. There are two things in it which we seem particularly called to notice; namely,

I. The danger of being unequally yoked to an unbeliever.

To caution us against contracting an intimacy with the ungodly, we are told, “Do not be misled: Bad company corrupts good character! 1 Corinthians 15:33,” and that “the companion of fools shall be destroyed.” But in the marriage union such a connection is peculiarly dangerous, because its influence is incessant, and operative to the last hour of our lives.

1. It is injurious to the person himself.

It is from a hope of drawing over their spouse to the same views and opinions with themselves, that multitudes enter into marital engagements which prove fatal to their happiness through life. Whatever were the views of this Israelitish woman, she seemed to have succeeded beyond all reasonable expectation in the alliance she had formed; for, instead of being detained in Egypt by her husband, she brought him out with her. But as it was an injury, rather than a benefit, to the Church, that a mixed multitude were united to it, Exodus 12:38 with Numbers 11:4, so marriage with a heathen could never render an Israelite happy. Supposing that the woman had any regard for God, how could she endure to see her husband pouring contempt upon him, and bowing down to idols of wood and stone?

It is precisely thus when a believer among ourselves becomes united to an unbeliever in marriage. However suitable in other respects the union may be, it cannot possibly be productive of happiness; for, in all those things which are most important, their views, their feelings, and their conduct must be dissimilar, or rather at variance with each other. The unconverted party can have no sympathy with the converted in the various exercises of mind peculiar to the Christian state; he cannot understand them; the hopes and fears, and joys and sorrows experienced by the believer, appear foolishness in the eyes of an unbeliever; and consequently, there can be no communion between them on those subjects which are most nearly connected with their eternal welfare.

Hence that solemn injunction to form no such alliance, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people,” 2 Corinthians 6:14-15.” We are to marry “only in the Lord 1 Corinthians 7:39.”

2. It is injurious to their children.

Doubtless a true Christian will endeavor to give a right bias to the minds of his children. But the silent and unstudied influence of the ungodly person will operate far more forcibly than the most labored exertions of the godly. The natural bent of our affections is towards sin; and we are far more ready to justify what is wrong from the examples of others, than to follow what is right. We all know how much easier a thing it is to go with the stream than against it; or to spread contagion than to cure it.

The son of this Israelitish woman, though in the midst of Israelites, did not become a worshiper of the true God, but remained to his dying hour a profane despiser of him. And in like manner it is to be expected, that, where one of the parents is ungodly, the children will follow his example, and tread in his steps.

It is true, that the most godly parents cannot always prevail on their children to yield to their advice; but, if they have done what they could towards bringing them up in the nurture and admonition of the Lord, they will have the comfort of a good conscience to support them in their trials. But if a believer unites himself to an unbeliever, and his children turn out wicked, he will always have himself to blame; and the children themselves will have to reproach them in the last day for having formed a connection which afforded so bad a prospect in relation to their offspring.

The history before us naturally leads us also to contemplate,

II. The danger of ungodly habits.

It is manifest that the habits of this man were altogether bad.

We know not what was the subject of controversy between this man and the Israelite; nor in what manner he blasphemed the God of Heaven. But it is evident that he was under the influence of a contentious spirit, and habituated to indulge himself in disparaging the God of Israel. Moreover, his dispute with the Israelite was the very occasion of his blaspheming God. Conceiving that he was injuriously treated by the Israelite, he was not satisfied with reviling him, but must revile his religion also, and his God.

This is what was accustomed to be done in the days of old, when the heathen blasphemed the name of God on account of David’s misconduct; and the same is done continually in the present day. Men cast the blame of every evil, whether real or supposed, which they see among Christians, on Christianity itself. They make the Gospel answerable for all that profess it; which is just as absurd, as to condemn Christ and his Apostles, together with Christianity itself, for the treachery of Judas. Had this man been of a meek and quiet spirit, forbearing and forgiving, he would never have yielded to such a fit of wrath; and, if he had cultivated the smallest regard for the Most High God, he would never have waged open war against him by his blasphemy and profaneness.

The consequences of his wicked habits proved fatal to him.

Little did he think what would be the outcome of those habits which he was so ready to indulge. The people who heard his blasphemy, informed against him; and Moses, being as yet uninstructed by God how such iniquity was to be punished, sought direction from him; and was told that “the people who heard him should lay their hands upon his head,” and that “all the congregation of Israel should stone him.” And from thence it was made a standing law that every similar offence should be visited with the same punishment. It was too late for the offender now to make excuses; the word was passed; the guilt was contracted; the sentence was fixed.

It is thus that our evil habits also, if not repented of, will terminate, and we shall begin to bewail our misery when it is past a remedy. Even in this world many bring distress and ignominy both on themselves and families by their unhallowed tempers and their unbridled appetites; and in the world to come, every man, however light he may make of sin now, shall find it a burden too heavy to be borne.

The advice which we would suggest from this subject, is, to check evil,

1. In ourselves.

It is said of strife, that it is “like the letting out of water,” which having once made a breach in a bank, soon defies all endeavors to restrain it, and inundates the whole country.

It is thus with sin of every kind; when it is once permitted to act, none can tell where it will stop. Impiety is generally to be found in the train of ungoverned passions; and, from “walking in the way of sinners,” it is no uncommon thing to “sit in the seat of the scornful.” Let us be aware of this, and endeavor to oppose sin in its very first rise; ever remembering, that, “if he who despised Moses’ law died without mercy under two or three witnesses, a much sorer punishment awaits us,” if we become the slaves and victims of any evil propensity!

2. In others.

The people gave information of the man’s profaneness, and Moses, by God’s direction, gave orders for the whole assembly to unite in executing judgment on him. This draws a profitable line of distinction for us. The magistrate did not use any compulsory measures to make the man an Israelite; but he did interfere to prevent his God and his religion from being exposed to derision. This is the proper province of a magistrate; he must not use the power of the sword to make men religious; but he may use it to keep them from being openly profane; and it is the duty of every man to lend his aid in this matter, and to cooperate for the maintenance of external order and decorum.

Let us then not only “have no fellowship with the unfruitful works of darkness, but rather reprove them,” and, if possible, suppress them.

Charles Simeon (1759-1836)

Leviticus 24:5-9

“Take fine flour and bake twelve loaves of bread, using two-tenths of an ephah for each loaf. Set them in two rows, six in each row, on the table of pure gold before the LORD. Along each row put some pure incense as a memorial portion to represent the bread and to be an offering made to the LORD by fire. This bread is to be set out before the LORD regularly, Sabbath after Sabbath, on behalf of the Israelites, as a lasting covenant. It belongs to Aaron and his sons, who are to eat it in a holy place, because it is a most holy part of their regular share of the offerings made to the LORD by fire.”

When God appointed a dwelling-place to be erected for him in the wilderness, he ordered it to be furnished with such appendages as are common in the dwellings of men. There was in the sanctuary, as Paul observes, a lampstand, a table, and bread, called the showbread Hebrews 9:2. But there was an infinitely higher purpose to be answered by these things, than a mere accommodation of them to the habits of men; they were typical; every one of them was typical, “they were shadows of good things to come.” The mystical import of some is much clearer than that of others. Where the writers of the New Testament have explained them, we are able to speak with confidence; but where they are silent, we must proceed in our explanation of them “with fear and trembling.”

The mystery of the showbread is applied by some to Christ, who called himself “the true bread,” and, at the institution of his last supper, “took bread, and broke it, and said to his disciples, Take, eat, this is my body.” The New Testament writers give us little, if any, insight into this subject; but they speak so fully and plainly on the subject of the lampstand, that we can easily by analogy trace the import of the showbread also.

It has been shown that the lampstand represented the Church, and that the High Priest who trimmed the lamps represented Christ. See the preceding Discourse. The same might therefore well be supposed in relation to the showbread; and the circumstance of the flour “being taken from all the children of Israel,” and made into “twelve cakes,” gives us sufficient reason to conclude, that those cakes did represent the twelve tribes, that is, the Church of God. Nor can we adopt a more satisfactory method of explaining the whole mystery, than that used in reference to the lampstand. Agreeably to the plan then which we pursued on the former subject, we observe, that the showbread shadowed forth the people of God,

I. In their privileges.

To elucidate this, consider what is here spoken respecting the twelve cakes:

1. Their solemn presentation before God.

They were consecrated to God in an orderly and solemn manner, and deposited on his table that they might be always before him. Being piled one upon another in two rows, incense was placed on each row, which at the appointed time was burnt “for a memorial, as an offering made by fire unto the Lord.”

Here we see the Church and people of God consecrated to him according to the terms of “his everlasting covenant,” to be unto him a holy and peculiar people. As such they are esteemed by him; and “his eyes are upon them day and night for good;” and, as the incense was to God a fragrance of a sweet fragrance, so their people and services shall be accepted by him. True it is that they are base and worthless in themselves; yet, being “set apart for him, Psalm 4:3,” he will acknowledge them as his, and look upon them with delight and delight.

2. Their periodical renewal.

While one generation of men is passing away, another arises to fill their place; and among them all, God will have some, who shall be objects of his peculiar regard. The change of the loaves every Sabbath-day was intended to illustrate this; and in reference to it they were expressly called “the continual bread, Numbers 4:7.” The regard shown by God to those who were first brought out of Egypt, shall be perpetuated to the end of time; never shall any be removed, but others shall be ready to follow; nor shall there ever be a period when God will not have a people truly and entirely consecrated to his service. Sometimes, as in the primitive ages, his saints maybe swept away by thousands at a time, so as to threaten their utter extinction; but others shall always be found ready to “be baptized for (that is, in the place of) the dead,” as soldiers instantly come forward, to fill up the ranks which the devouring sword has thinned. That is most probably the true meaning of 1 Corinthians 15:29; nor shall the power of men or devils ever be able to extirpate the Christian name, “the Church is built upon a rock; and the gates of Hell shall not prevail against it”.

3. Their ultimate destination.

The loaves at the close of the week were the property of the officiating priests; and were to be eaten by them in the holy place, as being in themselves most holy. Now we are sure that the High Priest who attended on the lamps, prefigured Christ; and therefore we assume that he was equally prefigured by those who attended on the bread.

Here then we see, that the saints, when they have abode their appointed time an earth, are the property of Christ; to which purpose it is written in the book of Deuteronomy, “The Lord’s portion is his people; Jacob is the lot of his inheritance, Deuteronomy 32:9.” This is the high destiny of all who have given up themselves to God. Happy are they in the place which they are allowed to occupy in God’s temple below; but happier far at their removal hence, when Christ shall claim them as “his peculiar treasure,” and enjoy them forever as “his purchased possession!”

We may further contemplate the showbread as representing the Lord’s people:

II. In their duties.

Well may this ordinance teach us:

1. To consecrate ourselves entirely to God.

Let us contemplate the state of those loaves; they were “taken from the children of Israel,” made on purpose for God, and presented to him that they might be wholly and forever his.

And what does God say respecting us? “This people have I formed for myself; they shall show forth my praise! Isaiah 43:21.” Yes, we should every one of us “subscribe with our hands, and say, I am the Lord’s! Isaiah 44:5.” We should “give up ourselves to him by a perpetual covenant that shall not be forgotten, Jeremiah 50:5.” We should consider ourselves as “separated from mankind” for this very purpose, Leviticus 20:24, that we may be “wholly sanctified unto him, in spirit, soul, and body, 1 Thessalonians 5:23.”

This Paul declares to be “our reasonable service, Romans 12:1.” Not that we are to be inactive in the common duties of life, or to spend our days in nothing but contemplation and devotion; this would be to strain the parallel too far; but, in the spirit and habit of our minds, we are to be entirely given up to God, so that “whether we eat or drink, or whatever we do, we should do all to his glory! 1 Corinthians 10:31.”

On the Lord’s Day especially, should this dedication of ourselves be repeated and confirmed. We should come up to the house of God with the same mind as the priests who brought the loaves; their purpose was known and fixed; and they went into the sanctuary determined not to leave it until they had executed their high office. O that we might go to God’s house on purpose to consecrate ourselves to him afresh; and never leave our work dubious or incomplete!

2. The INCENSE teaches us to be much occupied in prayer and intercession.

The loaves were, so to speak, representatives of the tribes of Israel; and the incense ascended up as a memorial to God for them. Thus should we consider ourselves interested, not for ourselves only, but for all the Church of God. As for ourselves, we are commanded to “pray always,” to “pray without ceasing,” and to “offer unto God the sacrifice of praise continually, giving thanks to his name.” Just so, for others are we required to “make supplications, prayers, intercessions, and thanksgivings for all men.”

Moreover, this duty is inculcated on all; the prophetic declaration is, that, wherever God is known, “from the rising to the setting sun, even there shall incense be offered unto his name, and a pure offering, Malachi 1:11;” “all who make mention of the Lord,” will be thus occupied; they “will not keep silence, nor give God any rest, until he establishes his Church, and make it a praise in the earth, Isaiah 62:6-7.” How prosperous would individuals and churches be, if such a spirit prevailed more among them! O that “God would pour out upon us more of a spirit of grace and of supplication!” We would not long remain without manifest tokens of his approbation and love.

3. To wait patiently for our removal hence.

The loaves were left in the sanctuary until the time appointed for their removal. Thus we should “abide with God,” performing diligently the work assigned us, until he shall be pleased to dismiss our souls in peace. Our week of life at all events is wearing fast away; but, whether its close be somewhat earlier, or later, than we expect, we should say, like Job, “All the days of my appointed time I will wait, until my change comes!” If there were no future state of existence, we might wish to have our present lives terminated or protracted, according as our sorrows or joys abound; but as death will introduce us into the more immediate presence of our God, and into a more perfect union and communion with Christ, we may well be contented either to live or die. In some sense indeed we may rather “desire to depart;” yes we may be “looking for, and hastening to, the coming of the day of Christ!” But as it respects impatience or discontent, we may well tarry the Lord’s leisure, doing and suffering his holy will, until he shall take us hence, to “rest from our labors,” and to “be forever with the Lord!”

Charles Simeon (1759-1836)

Leviticus 24:1-4

Then the LORD spoke to Moses, saying, “Command the sons of Israel that they bring to you clear oil from beaten olives for the light, to make a lamp burn continually. “Outside the veil of testimony in the tent of meeting, Aaron shall keep it in order from evening to morning before the LORD continually; it shall be a perpetual statute throughout your generations. “He shall keep the lamps in order on the pure gold lampstand before the LORD continually.

To engage actively in the service of God is a duty that should not be delayed; nor should any expense or trouble that may be incurred, be regarded as any obstacle to the performance of our duty.

The tabernacle being erected, and the sacred vessels prepared, an order was given that the appointed services should instantly commence; and the people were directed to bring such things as were necessary for the maintenance of divine worship.

That part of the tabernacle which was covered, consisted of two parts: the holy place, and the holy of holies. In the holy place, the daily services were performed. The the holy of holies was never entered but on one day in the year. The part devoted to the service of God was a lampstand with seven lamps, which were kept continually burning.

Doubts indeed have been entertained whether they were kept alight by day; because some passages of Scripture seem to intimate that they were not; see Exodus 30:7; 2 Chronicles 13:11; 1 Samuel 3:3. But the order that they should “burn continually,” seems plain; and the occasion for it was perpetual; and, above all, Josephus, who could not but know the practice of his day, affirms that three lamps were kept burning by day, and all of them by night.

The whole furniture of the tabernacle, no less than the tabernacle itself, was typical; some things were more illustrative of Christ and his character; and others more applicable to the Church; and some things referred to both. It is possible that the lampstand might be intended to represent Christ as “the light of the world;” but we are sure that it shadowed forth his Church; and therefore without hesitation we shall consider it as typically representing the Church:

I. In its privileges.

The Church was justly exhibited under the figure of a lampstand.

Of what materials and form the lampstand was, we are distinctly informed in Exodus 25:31-38. That it was designed to represent the Church, is declared by Christ himself, “The seven lampstands are the seven churches, Revelation 1:20.”

And, if we consider of what it was composed, and how it was supplied, and for what purposes it was used—we shall see a striking correspondence between the Church and that.

It was formed of pure gold; in which respect it characterized the saints, who are not polished over for the purpose of glittering in the sight of men, but are really “renewed in the spirit of their minds,” and “made partakers of a divine nature, 2 Peter 1:4.”

It was supplied with the purest oil; which fitly represented that “unction of the Holy One which we have received, 1 John 2:20; 1 John 2:27,” for the enlightening of our minds, and the sanctifying of our souls.

Its use was obvious: it was to shine in darkness, that all who were engaged in the service of their God might fulfill their duties aright; and that God might be glorified in them, Revelation 1:12-13.

Such lights are the saints to be in the midst of a dark world, that through their instrumentality, others may be directed into the way of peace, and be constrained to “glorify their heavenly Father”.

The High Priest, whose duty it was to trim the lamps, prefigured Christ.

This is a point on which there can be no doubt, it being affirmed on the authority of Christ himself! Hebrews 4:14-15. He is constantly employed in inspecting and trimming the lamps.

There is not a saint on whom his eyes are not fixed; and whose declensions, however secret, he does not behold. When necessary, he interposes, by his providence or grace—to correct their dullness, and to restore them to their usual splendor, John 15:2.

While the Church was thus characterized in its privileges, it was also shadowed forth:

II. In its duties.

The duties of the saints are:

1. To shine.

It is justly observed by our Lord, that “no man lights a candle, to put it under a bushel or a bed; but sets it in a lampstand, that all who are in the house may see the light.” It is not for themselves alone that the saints are endued with the gifts and graces of the Holy Spirit, but for God, and for their fellow-creatures:

For God, that his power and grace may be magnified on earth.

For their fellow-creatures, who are to be benefitted by their instructions, their influence, and their example, Matthew 5:14-16.

Our responsibility in this respect is not sufficiently considered. But if we are stewards even of our earthly possessions, and bound to lay them out for God, much more are we “stewards of the manifold grace of God, 1 Peter 4:10,” and bound to administer freely unto others what we ourselves have freely received, Matthew 10:8.

2. To be receiving more grace from Christ in order to their shining with yet brighter luster.

It is from Christ that the Holy Spirit must be derived. It is “He who has the residue of the Spirit, Malachi 2:15.” “The Father gave not the Spirit to him by measure, John 3:34,” but in all his immeasurable fullness; and “out of that fullness must we all receive, even grace for grace, John 1:16.” This is strikingly represented by the prophet Zechariah, who, speaking apparently of the civil and ecclesiastical governors of his Church, Joshua and Zerubbabel, represents Christ.

In reality for Christ is both the King and Priest of his Church, as the inexhaustible source of that golden oil, which is continually communicated by him to every lamp in his sanctuary, Zechariah 4:2-4; Zechariah 4:11-14. By prayer and faith we must keep that communication open, and entreat him, that, “as he has given us life, so he would give it to us more abundantly”.

We would take occasion from this subject to suggest to you,

1. An important inquiry.

Are you Christians indeed? If this question is too vague, then I ask, Are you as lights shining in a dark place? Surely this matter is not difficult to determine. You may easily see whether you are living like the world around you, or whether you are reproving others by the brightness of your example. This idea is proposed by our Lord under the figure of a “broad and a narrow way.”

The broad way is easy and much trodden. The narrow way is difficult and unfrequented.

The broad way terminates in destruction. The narrow way leads to everlasting life.

Paul expresses the same in language more accommodated to our text, Philippians 2:15-16.

Judge yourselves, brethren, in reference to this matter; and never think that you are Christians indeed, unless you have an evidence in your own souls, that, through the influences of the Holy Sprit, you are exhibiting a light which both instructs and “condemns the world” around you!

2. A solemn admonition.

If we profess ourselves to be the Lord’s people, let us consider somewhat more distinctly what we profess. As lamps in God’s sanctuary, we profess to be “of pure gold,” truly, inwardly, substantially holy, and formed altogether according to the pattern which was shown to Moses in the mount, Numbers 8:4. What that pattern was, we are at no loss to say; it is set before us with all possible clearness in the person of Jesus Christ. Let every one of us reflect on this, and search into our own hearts to see whether there is in us this resemblance? The inquiry before instituted is a comparison with ourselves with, others; the inquiry I now propose, is a comparison with ourselves with that great exemplar, the Lord Jesus Christ. We should examine, not whether we resemble him in those actions which he performed as a prophet, but whether “the same mind is in us, as was in him, Philippians 2:5.” Our views, our principles, our habits, the great scope and end of our lives—these are the things that are to be inquired into, if we would have a solid evidence in our own souls that we are the Lord’s. We must be like Him, if we would be with him forever.

He himself warns us what will be the consequence of allowing ourselves in any deviation from the path of duty, Revelation 2:1; Revelation 2:5; and therefore, if we would not have “our lampstand removed,” let us repent of every known defect, and seek to be “pure as He is pure,” and “perfect as He is perfect.”

3. An encouraging reflection.

How often has our great High-Priest, when he has seen us burning dim and languishing, revived us by seasonable communications, or merciful rebukes! Truly we are living witnesses for him, that “he will not quench the smoking flax, Matthew 11:20; nor will he extinguish the wick, the flame of which has been blown out.” May we not then hope, that he will yet bear with us, and administer to us whatever, in a way of influence or correction which we may stand in need of? Surely we may look up to him with joyful confidence, and say with David, “You will light my candle; the Lord my God will enlighten my darkness! Psalm 18:28.”

Many are the storms to which we are exposed in this dreary wilderness, which threaten our extinction; but he is able to preserve us; and as he has made it our duty to “burn continually,” so he will give us “supplies of his Spirit” for that purpose; he will “keep us by his power through faith unto everlasting salvation! 1 Peter 1:5.” “He will keep the feet of his saints; but the wicked shall be silent in darkness! 1 Samuel 2:9.”

Charles Simeon (1759-1836)

Leviticus 23:39-43

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

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

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

I. Its peculiar rites.

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

1. The sacrifices offered.

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

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

2. The services enjoined.

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

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

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

II. Its primary end.

This was two-fold:

1. Commemorative.

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

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

2. Eucharistic.

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

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

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

III. Its mystical design.

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

1. The incarnation of Christ.

The three great feasts were:

the Passover, or feast of unleavened bread,

the feast of Pentecost,

the feast of tabernacles.

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

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

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

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

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

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

2. The duty of his people.

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

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

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

APPLICATION.

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 23:23-25

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

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

I. For what end this feast was instituted.

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

the summoning of the people to the tabernacle,

the directing of them in their journeys,

the stirring of them up against their enemies,

and the proclaiming of the year of jubilee,

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

1. A memorial of mercies received.

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

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

2. A memorial of mercies promised.

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

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

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

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

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

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

Let us proceed to consider.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 23:15-17

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

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

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

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

I. Commemorative.

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

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

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

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

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

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

But these feasts derived a still greater importance from being,

II. Typical.

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

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

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

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

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

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

III. Instructive.

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 17:10-12

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

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

To elucidate this ordinance, I shall,

I. Confirm the fact here stated.

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

This appears throughout all the Mosaic history.

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

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

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

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

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

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

The same is found throughout the whole New Testament.

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

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

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

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

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

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

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

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

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

II. Consider the prohibition as founded on it.

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

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

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

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

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

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

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

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

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

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

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

From the foregoing subject then we may learn,

1. How plain is the way of salvation!

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 16:29-33

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

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

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

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

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

I. The objects for which atonement was made.

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

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

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

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

2. The atonement was made for the people.

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

None are so vile so as to be beyond salvation.

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

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

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

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

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

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

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

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

To humble the soul is our duty at all times.

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

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

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

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

their number and variety,

their constancy and continuance,

their magnitude and enormity.

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

against light and knowledge,

against mercies and judgments,

against vows and resolutions,

and, above all, against redeeming love!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. How blessed is the outcome of true repentance!

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

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

Charles Simeon (1759-1836)