Aaron repined, or had he resented the retributive act of God, he would certainly have Binned. But this he did not. He summoned himself and his sons to continue in the service of the Lord, and only stopped at the point where overcoming sorrow laid its arresting hand upon him. God desires of us (1) the will to serve him, (2) the faith in him which uncomplainingly accepts his decisions when these are painful and per- plexing, and (3) the endeavour, to the height of our power, to continue at our post. When the spirit of obedience is thus in our hearts, he does not exact a strict measure of work to be accomplished by our hands.-C. Ver. 12.-That whidl ls 'left to us. "His sons that were left." Happily and merci- fully, it is not often that we suffer such a breach in our life or iu our home ae that which Aaron was called upon this day to endure; but inroads are made,suddenlyor gradually upon our sources of joy. Accident (as we call it), disease, treachery, misfortune, th~ hand of time,-these take away our treasures; they strip the goodly tree of its branches as well as of its leaves. But " though much is taken, much abides." The good ~ has always consolation in that which is left to him. There is left to us- I. So:ME HUMAN AFFEC'l'ION. If not "sons that are left," or daughters, yet friend;i whose attachment has grown with the growing years. II. SoME mrnAN ESTEEM. There are those-it may be many, at any rate a few- who hold us in genuine regard; who honou.r us, and pour on our wounded spirit the precious ointment of their esteem. III. Solacing memories of faithful work. IV. The consciousness of our own integrity (Ps. xli. 12). V. The abiding favour and frieudship of the Lord (Ps. cxxv. 2). VI. The hope of eternal life in the presence of God (2 Tim. iv. 6).-0. Vers. S-20.-The ministers of God's house must be examples of purity and obedience. L The influence of PERSONAL CHARACTER on the work of the teacher, "that ye may teach the children of Israel all the statutes," etc. (ver. 11). 1. Self-control and temperance necessary to a wise judgment and a correct life. Possibly the offence of Nadab and Abihu owing to intemperance. 2. The teacher needs the respect of the taught to uphold him in his work. 3. The difference between the holy and the unholy, the clean and the unclean, should be seen as well as heard described. II. The SUPPORT OF THE MINISTRY may be safely left to come out of the faithful discharge of duty. If the priests are at their post, they will get their portion (vers. 12-15). "It shall be thine by a statute for ever." III. The EBBOBB AND OllllSBIONs, as well as sins of the ministry, should be "diligently sought after." But in the spirit of charity, not with harsh and censorious judgment. Aaron's excuse was the overwhelming stress of natural feeling. Ministers are but men. Domestic affliction often clouds their mind and burdens their spirit. Moses was content when he understood that the law of nature was honoured; and there is no true sanctity in observances which violate the first principles of humanity, and subvert the natural feelings of the human heart. The slavish system of Rome exalts religious law at the expenee of natural justice, and destroys man while it professes to eave him. No true religion is crue1 The Spirit of Christ is the spirit of mercy.-B. l(JJI. XI. 1-47.] THE BOOK OF LEVITICUS. 169
PART III. UNCLEANNESS, CEREMONIAL AND MORAL: ITS REMOVAL OR ITS PUNISHMENT. SECTION L
EXPOSITION. the symbol or moral uglincu or deformity: CHAPTER XL whatever is foul is the type of what is eviL THB two preceding parts having made mauf- That which we have a naturol e.dmire.tion fest the way of approach to God by means for is good, said the Greek; that which we of sacrifice and the appointed priesthood of have a natural repugnance for represents to mediation, there follows e. pa.rt having for its us what is evil, said the Hebrew. In either subject that which keeps man a.part from God, case, taste appeo.rs to take the place of moral namely ,uncleanness, whether ceremonial un- judgment; but in Greek philosophy, moral cleanness, which may be removed by cere- taste and moml judgment he.d come to be monial observances, or moral uncleanness, identical, while the Hebrew knew that what that is, unrighteousness, which, so far as it taste condemned was not therefore of itself is a ceremonial offence, me.y be also dee.It evil, but only symbolical and representative with ceremonially, but in respect to its of evil. moml character demands punishment. This Another principle underlies the Hebrew part consists of four sections. The first theory of unoleanness. It is that whatever 1:1ection, oomprising cha. xi.-i:v., treats of is itself foul, and therefore symbolico.l of ceremonial unolee.nness, caused (1) by un- sin, conveys the quality of foulness, and clean food (oh. xi.); (2) by childbirth therefore of ceremonial uncleannese to any ,(oh. i:ii.); (3) by the leprosy of me.n e.nd one it comes in contact with, u.nd often to of garments and of houses (chs. xiii., xiv.); anything which it touches. Thus a dead (4) by issues (eh. i:v.). The second section body, quickly Wllln.ming a loathsome appear- denl8 with the uncleanness contracted ance in the East, where the setting in of every year by the whole congregation, conuption is very rapid, is unclean itself, to be annually a.toned for on the great De.y and conveys uncleanness to those who touch of Atonement (eh. xvi.), followed by e. it. The leper is unclean, and transmits un- parenthetical chapter as to the place in cleanness by his touch ; and certain foul Which ea.orifice is to be offered-sacrifice diseases and fluxes from the human body being the means by which purification from have the same effect. These and such like uncleanness is to be effected ( eh. xvii. ). The things, being always repulsive, always cauBe third aeotion is on more.I unclee.nnese, or sin uncleanness; but there are others which, (ohs. xvili., xix.), and its punishment (eh. while in some associations they are utterly u.). The fourth relates to the ceremonial repellent, in others are not so. ].<'or example, and moral uncleanness of priests (ohs. ui., there are some vermin and insects which are ui.i,). pretty to the eye, but the thought of eating The idea underlying ceremonial unclean- them creates e. natural feeling of disgust. ness is not peculiar to the Jews. With the These, in so far as they are not repulsive, Greeks the idea of more.I beauty was bor- that is, as creeping or flying crentures, are rowed from physical beauty,and the standard not unclean, nor does their touch produce of moral excellence was the bee.utiful. With uncleanness, but as objects of food they are the Hebrews physical uglinCBB is taken as "an abomination." 170 THE DOOK OF LEVITICUS. [cH, XI, 1-47,.