guidance to suitable expository comments in the services of the Sanctuary. They are, therefore, not critical and analytical, but didactic and experimental. The Commentary contains three hundred and forty-nine Homilies and Outlines of these, 35 have been condensed from printed sermons, a further 35 are homilies constructed from books on Leviticus which are not homiletical; the remaining 247 are original contributions for this book. Those prepared by our co-labourer, the Rev. Frederick W. Brown, are subscribed with his initials. Where no name or initials appear, the reader may justly ascribe the homily to our own pen: this applies also to all the Suggestive Readings, as well as to the Illustrative Addenda. And in those instances, where a name is undersigned to a homily or outline, one of two processes must be credited to our account. Either the homily is a creation based upon some note book on Leviticus, in which the author's ideas and words are given as nearly as practicable, with addition of our own to complete the homily; or it is a condensation of some published sermon on a text in Leviticus, which it has been our personal task to prepare for the

this Commentary.

pages of

Among the books specially suggestive of these homilies may be mentioned, "Jukes on the Offerings"; "Thoughts on Leviticus," by B. W. Newton; "Notes on Leviticus," by C. H. M.: "Christ is All," by Dean Law; "The Doctrine of Sacrifice," by Maurice; "The Levitical rriests," by Curtiss; and Atwater's "The sacred Tabernacle of the Hebrews."

By summarizing or reconstructing sermons it has been possible to enrich this Commentary with the quickening thoughts of such preachers as Edward T. Atwood, A. Coquerel, Albert H. Currier, A. E. Dunning, James Fleming, D.D., H. M. Grant, D.D., D. C. Hughes, M.A., G. R. Leavitt, David O. Mears, C. H. Spurgeon, W. Stephenson, Samuel Thodey, Lewis O. Thompson, W. Wayland, Jno. Wesley, and others.

The Illustrative Addenda to each chapter will afford choice quotation or apt incident with which to enforce a truth.

Three Indices, with exact and detailed classifications of topics, analysis, and illustrations are supplied, by which access to the contents of this volume for every purpose is rendered simple and direct.

To the generous appreciation with which the larger and more laborious Homiletical Commentary on Jeremiah was received, we venture to commend this companion volume, with this testimony-that no joy so deep and true comes to any worker for Christ as that of knowing his labours are found helpful to others amid the stress of their public toils, and that the Word of God is opening its stores of truth more freely to students in consequence of his honest, though humble, endeavours to serve them in the Divine Master's name.

W. HARVEY-JELLIR

A

HOMILETIC COMMENTARY

ON THE BOOK OF

LEVITICUS.

INTRODUCTORY NOTES.

1. Concerning the book itself. Because it is occupied mainly with directions respecting the offerings and services of the sons of Levi, it is called the Book of Leviticus. Under the very shadow of Mount Sinai Jehovah gave these ecclesiastical enactments for Israel. The entire contents of the book are included within the brief term of about one month, viz., from the erection of the Tabernacle to the numbering of the people. The historical occurrences which it narrates are few; the consecration of the priesthood (chaps. viii., ix.), God's destruction of Nadab and Abihu for profanation (chap. ix.), and the magistrate's punishment of Shelomith's son for blasphemy (chap. xxiv.). Evidence the most valid connects Moses with the authorship of Leviticus, who most probably wrote these divinely given regulations during the fifty days preceding the starting of the Israelites from their encampment near Sinai upon their wilderness journeyings. ii. Its natural position in the Pentateuch. Exodus closes with the record of the Tabernacle being completed; the shrine was ready for the worship of God. Leviticus follows with directions for that worship; gives Divine regulations for sacrifices and services, whereby man might acceptably and appropriately 'come before the Lord." The sacred house being reared, now ensue the orders of that house. God Himself designed the holy fabric; He also prescribes the ordinances for approaching Him therein.

iii. A general summary of its contents. Minute institutions and regulations are given concerning the altar sacrifices in chaps. i. to vii., the consecration and conduct of the priesthood in chaps. viii. to x.; enactments respecting the purification of uncleanness-in chap. xi. of animals, and chaps. xii. to xv. of men; the Day of Atonement, ordained to propitiate for all omissions and faultiness in sacrifice during the year, is appointed in chap. xvi., and varied statutes are preseribed relating to the rectitude of the people among themselves (chaps. xvii. to xx.), the purity of the priesthood in their ministrations (chaps. xxi., xxii.), the hallowed observance of the sacred festivals (chaps. xxiii., xxiv.), supplemented with directions concerning the land, vows, etc. (chaps. xxv. to xxvii.).

iv. The spiritual significance of its sacrifices and ceremonies. Jehovah had erected His sanctuary in Israel's midst; His people must now understand and observe the solemn sanctities essential to access and fellowship with Him. A place for worship, and arrangements for altar sacrifices, were matters of inferior

importance to the spiritual condition of those who should come before the Lord. Hence the sacrificial enactments of Leviticus show how acceptance with God and ceremonial purification should be sought by Israel. But additional to that immediate purpose of these Levitical arrangements, the appointed offerings presented on that altar were all made typical and suggestive of the Sacrifice of the Cross, and the sacred festivals ordained for the Tabernacle indicated the gracious ordinances of the future Gospel age. Thus, in its altar types and symbolic ceremonies, Leviticus prefigures the efficacy of the Redeemer's substitutionary death, and the spiritual privileges which should be enjoyed in the Christian Church.

CHAPTER I.

The Law of the Burnt Sacrifices.

SUGGESTIVE READINGS.

V. 1.-Lord called

It

and spake. From within the Tabernacle: God's first habitation among men. Never before had He "dwelt with men on the earth"; He speaks now for the first time from His holy tent in Israel's midst. foreshadowed the "Word tabernacling among us" (John i. 14). "The Lord called " is a phrase specially used when important communications were to follow; as from the burning bush (Ex. iii. 4), and from Sinai's heights (xix. 3-20). The law of commandments was given to Moses amid flames and thunder, as being condemnatory of man's sin. Now, the law of sacrifice is given in gracious communication through Moses, as revealing God's plan of mercy. For us, in these Christian times, the gentler teachings of the Mount of Beatitudes form our law of duty and of life.

V. 2.-If any man of you bring. God assumes—

(1) That men would seek Him; would draw near to Him in the sacred tent, wherein He had come so near to men. If so, surely more readily and gratefully we should seek Him in Jesus. "God was in Christ," etc. (2 Cor. v. 19). (2) That men will seek Him, bringing offerings; some presentation as a token of homage and gratitude for His gifts to them; or some propitiation as a lament over their sin and an appeal to His mercy. God still looks for offerings as we "come before His presence"; what shall we render? what worthiest presentation can we take? V. 3.-A burnt sacrifice. This expressed the offerer's surrender of himself unto God as "a living sacrifice" (Rom. xii. 1). The victim must have no blemish, must be the choicest product of his pastures; for God asks, and will only receive, our best (Mal. i. 14). It must be offered "of his own voluntary will," or rather "for his own acceptance," expressing his great concern to win God's gracious regard; and indeed, we ought to concern ourselves supremely for this; "in Thy favour is life." And he must offer it "at the door of the tabernacle," as being unworthy to enter. With humility and reverence, and a lowly sense of demerit, we should venture near God.

(a) Christ is herein typified; our Sacrifice" without blemish," offered for man's "acceptance," ere He "entered the holy place" (Heb. ix. 12-24). (b) The Christian is prefigured; "yielding himself alive unto God," "holy

and acceptable," ere he is admitted into covenant privileges within the Church now, and finally into God's presence in heaven.

V. 4.-Put his hand upon the head. An act of transfer threefold; signifying transference of his right of possession in the victim, his sense of sin to the victim, and his substitution for suffering of the victim. Thus the Christian gives up all rights of self-possession ("Ye are not your own"): thus also the sinner lays all his sin, and the believer all his hope, on Christ his sacrifice and substitute. It must be the individual's own act, none can do it for another; every one must himself lay "his hand" on Christ.

V. 5.-He shall kill the bullock. Thereby he identified himself with the victim designated to die, and thereby claimed the "atonement " effected by its sacrificial substitution. To be saved we must also be identified with Christ in His death, and thereby inherit His atonement. "The priest shall bring the blood," not the offerer; for the priestly offices of Christ are essential; man must let Jesus do all the work of propitiation. "Sprinkle the blood round about upon the altar"; attesting thereby that life had been given up in sacrificial suffering unto God. Christ's death is the sinner's death, and "the blood of sprinkling" testifies that "He made His soul an offering for sin." Diffused "round about upon the altar," the blood is the memorial of an accomplished atonement, the seal of an accepted sacrifice.

Vv. 6-9-Fire upon the altar. . . an offering made by fire. Once lighted, that fire was never more to go out (ch. vi. 13). Yet every part of the victim must be "washed" faultlessly clean before being placed on the altar only the absolutely clean can be acceptable to God. And then the entire victim, every part thereof, must ascend in sacrificial fire unto God. Thus (1) Christ our atonement-offering must Himself be "holy, harmless, undefiled"; and must also be completely sacrificed for man's sin. And (2) Christian life must likewise be both thoroughly sanctified and wholly devoted unto God. "Therefore glorify God in your body, and in your spirit, which are God's" (1 Cor. vi. 20). A sweet savour unto the Lord. The very virtue and essence of the offering ascended by fire from the altar on earth to God in heaven. Duly offered by fire, the sacrifice was "a sweet savour to the Lord. Christ's sacrifice was: "He gave Himself for us an offering and a sacrifice to God for a sweet smelling savour (Eph. v. 2). Christian self-consecration is: "For we are unto God a sweet savour of Christ" (2 Cor. ii. 15). Christian life perpetuates on earth and yields continually to heaven the incense of a pure offering, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God" (Phil. iv. 18).

"

Vv. 10-13. A burnt sacrifice of the flocks. Only the wealthier offerers could bring the costlier sacrifice" of the herd" (v. 3). God equally provides for the less opulent among the people; gives directions for their sacrifices just as specific, denoting that He valued their presentation as much as the costlier offering. Our straitened lot does not release us from God's claims, neither is our humbler gift depreciated by God. But He requires entirety in all our sacrifices, that we devote to Him our utmost, our all. "Bring it all and burn it upon the altar."

Vv. 14-17-A burnt sacrifice of fowls. Thus God, with minute care, arranges for the poorest, that none may feel God's requirements too heavy for them to meet, or deem their poverty a disqualification for approaching Him acceptably. In this instance, however, the priest was to bring the bird to the altar and slay it (v. 15), thereby giving peculiar importance to the poor man's offering as worthy special attention; for God has always put honour on the sacrifices of the poor, as our Lord did on the widow's mite. Yet insignificant as was the offering of the poor, it must as fully denote entire self-devotion to God. He prizes the love which shows itself in our casting in "all our living" (Mark xii. 44).

INTRODUCTORY HOMILIES.

(A). THE LEVITICAL RITUAL

That Moses was the author of this Book is acknowledged by most competent scholars. The events of the Book cover only about a month of time, i.e., from the erection of the tabernacle to the numbering of the people, and they relate to the establishment of sacrificial worship among the Hebrews in the wilderness of Sinai.

I. Although the words of Leviticus were written by Moses, they were dictated by the Lord.

The first verse of the Book decides this point, Moses records the utterances that proceeded from the tabernacle. So far then as Leviticus is concerned, we have the thoughts of God in the words of God, and, as such, they deserve our reverent attention, as indicating Jehovah's desire for our acceptable approach to Him.

Note that (1) the pure ethical teaching of the Levitical ritual could not have been invented by a people so perverse and prone to corruption as Israel; (2) and they would not voluntarily have put themselves under such restrictions if they could. The revelation of God to Israel, through His servant Moses, was the outcome of the Divine disposition to communicate to and commune with man, of His deep concern for human holiness and happiness; this the basis and spring of all revelation and blessing to our race. [See Illustrative Addenda, p. 18, Revelation.] II. Although the rites of Leviticus have been superseded, its moral teaching has not been abrogated.

If read in connection with the Epistle to Hebrews (which is its best commentary) lessons upon Christian work, worship, witnessing may be gathered. Christ came not to destroy the law, but to give it a fuller and deeper significance, to exemplify and enforce the principles therein taught. The perfect ethics of the Gospel have their germs and roots in the law, both enjoin holiness to the Lord. III. Although the sacrifices of Leviticus have been discontinued, the one offering of Christ abideth for ever.

We need no material altar or sacrifice; and, therefore, no human priest. Christ finished His atoning work upon the Cross-appears now as “Lamb in the midst of the throne," showing that while He was once a victim ("Lamb") He is now a victor (" throne "). The law is our schoolmaster to lead us to Christ. Except read in light of the New Testament, Leviticus becomes a form without power, shadow without substance. With joy we may draw water out of these wells of salvation. In its typical rites we may apprehend Him who hath obtained eternal redemption for us.-Rev. F. W. Brown.

(B). COMMUNION WITH GOD BY A REDEEMED PEOPLE THROUGH Altar

OFFERINGS.

The Exodus sacrifices, those offered by the children of Israel while in Egypt, i.e., the paschal lamb and unleavened bread, had reference and significance wholly to their redemption: deliverance from death and bondage. The Levitical sacrifices were those of a saved people, and were appointed for their acceptable approaches to God their Saviour. Instead, therefore, of seeing Christ as redeeming us, we see Him in His work for those already redeemed; bringing them into fellowship with God and restoring them when they fail or fall. To hold communion with God they need Christ both as Offering and Mediator, Sacrifice