The Pulpit Commentary — Leviticus — Section 138

wa.s a type of "heaven itself" (Heb. ix. 24). It is explained to be the "court of the t.&berna.cle of the congrega.tion," which was a figure of the Church in its earthly aspect-the kingdom of hea.ven upon earth. Those who elect to worship God outside his Church, are not following out his instructions. (4) The males only must eat of it. The daughters of the priests were permitted to eat of the "holy things," such as might be carried out of the court, such a.s the tithes a.nd firstfruits, and the shoulder and breast of the pea.cc offerings. But of the "most holy things" eaten in the sanctuary they may not ea.t. It wa.s the Seed of the woman who is most holy, not the woman herself; the son, not the daughter, therefore, was holy unto God. Now that most holy Seed has come, the distinction between male and female is abolished (Gal. iii. 28). (5) The priest must not ea.t it unless he be clea.n. "Every one that toucheth it sha.11 be holy" (ver. 18). To ea.t a.nd drink unworthily of the Christian Eucharist is a serious thing (see 1 Cor. xi. 27-34). IL THE LAW OF THE BREAD OFFERING OF THE PRIESTS. In this case: 1. The whole was offered upon the altar. (1) Here was no "memorial," as in the offering of the people. The omer of fine flour wa.s all burnt upon the alta.r (ver. 23). "Had the priests been permitted to live on their own offerings, as they did on those of the people, it would have been as if they ha.d offered nothing, as they would ha.ve taken aga.in to themselves what they appea.red to give unto the Lord" (A. Clarke). (2) It was offered in two portions: half in the morning, and the complement at night (ver. 20). And as it is called a "meat offering perpetual," it is generally understood that the high priest repeated this offering daily throughout bis pontificate. (3) This he appears to have done not for himself only, but on behalf of the priesthood in general. This seems expressed in the words, " This is the offering of Aaron and of his sons, which they shall offer unto the Lord in the day when he is anointed," etc. (ver. 20). Here "they" offer it; but a.fterwa.rds we read, "And the priest of his sons that is anointed in his stead," viz. as high priest at his demise, "shall offer it" (ver. 22). Ta.ken together, these passages show that the high priest offered H for the priesthood in general. 2. None of it was to be eaten by the priests. (1) It appears to have been of the nature of the sin offering; for there is no frankincense offered with it. This was the case with the poor man's sin offering (see eh. v. 11). In sin there is nothing grateful to God. (2) By bis eating of the sin offerings, the typical transfer of the sins of the people to the priest was signified (see eh. x. 17). It would not be proper, therefore, for him to eat the sin offering in which he was persona.Uy concerned. He must ra.tber see his sin trans• ferred to the altar, and there consumed along with the lamb of the daily sacrifice. So may we see our sins consumed.-J. A. M. Vers. 24-30.-The law of the sin offering. This law comprehends e. variety of particulars, which may be ranged under two heads- I. As IT RESPECTS TJIE BLEEDING. The particulars under this head are : 1. The p7,a,r,e: "Where the burnt offering is killed shall the sin offering be killed." (1) In the account of the sin offering (eh. iv.), the place is implied rather than specified; but the position of the altar is described in the account of the burnt offering. It stood" at the door of the tabernacle of the congregation," and the burnt offering was killed "on the side of the altar northwa.rd" (eh. i. 3, 5, 11). Accordingly, Jesus" suffered with• out the gate," a.nd Ca.lvary was northward of Jeru_salem. The evang~lical teaching is that a sinner bas access to God only through Chnst, who declares himself to be the "Door" and the" Wa.y" (John x. 9; xiv. 6). (2) The association here of the sin offerincr with the burnt offering is significant. The burnt offering expressed adoration, and w;s offered for sin generally. 'l'he sin offering was more specific. Confession of sin should be particular, and faith individual, fully to realize the benefits of the common salvation (1 Tim. iv. 10). Let no man trust va.gnely to the provisions of mercy. Let the sinner see in the death of Christ the very image of himself, with all bis iniquities and abominations, suffering and satisfying the claims of Divine justice. 2. The presen.cs: "Before the Lord" (ver. 25). (1) This means more than being in the presence of Ons who is omnipresent. There wa.s a manifestation of a special presence of Jehovah m the glory behind the vail. In a s~cial sense Jesus promises to be present where two or three are met in his name. (2) This presence of God was at once judicial and merciful. '!'he throne of his glory was a pror,itiatory, but he was there armed with fire to smite OB. VL 8-30.] THE BOOK OF LEVITICUS. 97