The Pulpit Commentary — Leviticus — Section 65

as tho congregation of the Lord, is occupied with {}I$ laws of sricrifi,a, cha. i.-vii. The underlying fa.et is that of sin as separation from God ; hut the book, as regulating the intercourse between the sinful people and the holy object of their worship, is itself a. -0onstituent part of the gracious covenant made with Israel. While it deepens the sense of sin, it provides the means of reconciliation and sanctification, and therefore the laws prescribed, while, as laws, restraining liberty and giving form to religious acts, at the same time embody in themselves the grace of God in the covenant relation between Jehovah and his people. Vere. 1-17.-Law of the burnt offerings. The object of worship, place, worshipper, -offering, are all clearly set forth. 'l'he way of obedience made plain. Ver. 1.-" And tll$ Lord called unto Moses, and spake unto him out of the tabernacle of tM congregation," This is the foundation on which the whole of positive religion is built up, the Divirle '1oice speaking through a mediator, at an appointed place, and in a distinct, authoritative manner. Notice- I. THE DIVINE VOICE. "The Lord," Jehovah, that Is, the God of retJelation and covenant. 1. The beginning of all true religion is the gracious manifestation of God. It is a. very different spiritual structure which is built upon this foundation from that which is raised on men's own thoughts. Compare the corruptions of traditionary religions, heathenism, with the Old Testament revelation; the va..,"1le and doubtful attempts of religious philosophy to provide an object of supreme reverence. The name Jehovah betokened a progress in special revelation. The Elohistic worship of the earliest ages, while resting, no doubt, on direct communications of God's Spirit, without which there can be no living intercourse between the creature and the Creator, was elementary in its character, suited to the childhood of the world-God rev.ea.led first as the God of creation, the object of reverential obedience in the sphere of natural life and the simplest laws of righteousness. As the relations of mankind to one another grew more numerous and complicated, the idea of religion enlarged; the object of wor- ship was the God of a people, the God of families, the God whose name was distinctly named, as distinctly as the people's, between whom and a certain portion of mankind there was a direct covenant, involving gracious vouchsafernents on one side, and faith- ful service on the other. 'l'his is the connection between the Book of Exodus and that of Leviticus, which the very opening words remind us is very close. In the former book we are in the presence of Jehovah. In this we are listening to his voice, a voice which speaks clearly and fully what are the ordinances of his will. 2. The invitation and aummons. " The Lord called unto Moses." We must notice b•!re the two element... -0f law and grace combined, which is the very essence of the book. ,All the regulations of the Mosaic economy were based upon the fact that Jehovah was in close fellowship with his people. Just as a made road brings the points between which it lies nearer, by opening the means of intercourse, so sacrilices were a token of covenant relation, and a perpetual call of Jehovah to his people to approach him. The Lord called that he might bestow his special grace on those who obeyed his call. He called with th() voice of command and authority, that his people might henceforth know fully and without possibility of mistake what they h&d to do. So still there is a gracious call of the gospel, which invites freely and universally, but it is at the same time the pro- clamation of a new law of righteousness, as in the Sermon on the Mount, and in the whole revelation of duty in the Christian Church. Notice- 11. 'fHE FACT OF MEDIATION. "The Lord called unto Mose.,, 11nd spc1ke unto him." •• The Law was given by Moses." "It was ordained by angels in the hand of a mediator," through the instrumentality of an appointed servant, who shoulJ. be between Jehovah and his people. Moses united in himself remarkably the three elements of the office- the prophetic, as echoing the voice of God; the priestly, as the medium of offereJ. service; the kingly, as the legislator and ruler, both proclaiming and administrating the Divine Law. We see also represented in the case of Moses the union of the two qualilications for the fullilment of the office of mediator-the personal merit and th~ Divine appointment. Moses stood apart from the people in his character and personal eminence.· He was anointed to his office, and manifestly favoured of God with special communications. In all these respects he is the type of the perfect Mediator. Jesu~ <Christ w11H in himse!f ahlc to be between God ,md man. His mediation is fact, history. lll. 'l'HE }'ACT OJ' MEDIATION WAS BASED UPON THE FACT 01!' _ COVENANT, 'l'll1' 20 THE BOOK OF LEVITICUS. [ea, L 1-11.