Leviticus 16:21-22

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

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

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

I. The true and proper object of faith.

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

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

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

II. Its operation on the believer’s mind.

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

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

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

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

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

From hence we may learn:

1. The different offices of repentance and faith.

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

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

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

the honoring of the law,

the justifying of God,

the exalting of Christ,

the purifying of the heart,

the adorning of our profession,

and the rendering of us fit for glory.

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

2. The folly of delaying to repent and believe.

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

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

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

Charles Simeon (1759-1836)

Leviticus 14:14-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ADDRESS.

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 14:3-9

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

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

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

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

I. Initial purification.

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

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

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

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

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

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

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

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

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

II. Progressive purification.

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

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

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

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

We will therefore address ourselves,

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

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

2. To those who have been cleansed from it.

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

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

Charles Simeon (1759-1836)

Leviticus 13:45-46

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

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

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

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

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

1. Leprosy was universally judicial.

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

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

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

2. Leprosy was pre-eminently hateful.

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

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

3. Leprosy was absolutely incurable.

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

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

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

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

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

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

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

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

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

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

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

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

ADDRESS.

1. Let us entertain a godly jealousy over ourselves.

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

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

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

2. Let us humble ourselves for our remaining imperfections.

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

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

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

Charles Simeon (1759-1836)

Leviticus 10:1-3

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

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

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

the principles by which men are actuated;

the hand of God accomplishing his own unerring purpose;

sin in all its diversified forms;

virtue in all its various degree;

mercies in all their rich extent;

and judgments in all their tremendous consequences!

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

I. The judgment inflicted.

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

But they committed a grievous sin.

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

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

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

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

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

II. The submission exercised.

Doubtless the affliction of Aaron was exceeding great.

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

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

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

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

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

From this subject we may learn,

1. To reverence God’s ordinances.

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

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

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

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

2. To submit to his dispensations.

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

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

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

Charles Simeon (1759-1836)

Leviticus 9:23-24

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

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

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

Let us consider,

I. The testimonies of God’s acceptance.

Of these there were different kinds;

1. Ministerial.

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

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

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

2. Personal.

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

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

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

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

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

From the testimonies themselves let us turn our attention to,

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

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

1. They were filled with exalted joy.

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

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

2. They were filled with profound reverence.

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

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

Let us learn from this subject,

1. To lay no stress on transient affections.

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

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

The understanding must be informed,

the judgment convinced,

and the will determined,

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 7:11

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

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

I. The particular regulations of this law.

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

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

1. The matter of which they consisted.

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

2. The manner in which they were offered.

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

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

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

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

Let us proceed then to notice,

II. The occasions whereon the offering was made.

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

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

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

1. They were offered as acknowledgments of mercies received.

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

2. They were offered as supplications for mercies desired.

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

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

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

Having stated the principal peculiarities of this law,

We shall now come to its practical improvement.

We may find in it abundant matter,

1. For reproof.

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

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

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

But has this been the case?

Have our sins brought us unto God in humiliation?

Have our necessities brought us unto God in prayer?

Have our mercies brought us unto God in thankfulness?

What excuse have we for our neglects?

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

2. For direction.

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

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

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

3. For encouragement.

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

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

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

Charles Simeon (1759-1836)

Leviticus 6:13

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

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

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

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

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

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

1. That we all need an atonement.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command. So fire came out from the presence of the LORD and consumed them, and they died before the LORD! Leviticus 10:1-2.”

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

Isaiah 50:11.”

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

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

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

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

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

by reading,

by meditation,

by prayer,

by conversation,

by an attendance on social and public ordinances,

by visiting the sick,

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

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

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

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

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

In concluding this subject, I would yet further say,

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

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

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

2. Surrender up yourselves as living sacrifices unto God.

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

Charles Simeon (1759-1836)

Leviticus 5:17-19

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This point being clear, we proceed to,

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

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

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

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

as altogether filthy and abominable, Psalm 14:3,

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Leviticus 5:5-6

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

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

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

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

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

We will,

I. Compare them together.

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

1. In the occasions on which they were offered.

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

2. In the circumstances attending the offerings.

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

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

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

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

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

confession of the crime,

restitution of the property,

and compensation for the injury.

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

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

We shall now proceed to state,

II. What they were both designed to teach us.

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

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

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

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

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

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

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

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

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

Let any private individual institute a similar inquiry into:

all the motives by which he has been actuated,

the dispositions he has manifested,

the tempers he has exercised, and

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

—and will he find nothing to condemn?

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

Yet where are the consciences that are burdened with guilt?

Where are the penitents applying to the blood of atonement?

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)