Ver. 16.-The universality of the sin offering. The sin offering was one of the expiatory sacrifices of the law. We meet with it so often and under such varied circumstances that it bears a striking testimony (1) to tl,e universality of sin, and (2) to the need of an absolute, world-wide, everlasting atonement. Classifying the references to the sin offering, we find various illustrations of this truth, fruitful of application to our need of the great offering for sin at all times, and under the manifold circumstances of private nnd public life. The sin offering ~•as required, and pre- sented-I. From one end of the year to the other, on every return of the new moon (eh. :s:xviii. 15). 2. On feasts as well as fasts ; at the feasts of Pentecost, trumpets, and tabernacles (Levit. xxiii. 19; eh. xxix. 5, 16), as well as on the day of atonement (Levit. xvi.). 3. In connection with voluntary dedication, whether of gifts (eh. vii. 16), orof personal consecration, as of the Nazarite (eh. vi. 14). 4. At the consecration to sacred offices, as e. g. Aaron (Exod. xxix. 14), or the Levites (eh. viii. 5-12). 5. At the consecration of sacred things, e. g. the altar of incense (E:tod. xxx. 10). A sin offering was presented every year for the sanctuary (Levit. xvi.15, 16). 6. For sins of all classes of men; e. g. a priest, the whole congregation, a ruler, "one of the common people" (Levit. iv.). In these offerings there were gradations, according to position and privilege, or according to means (Levit. v. 6, 7). 7. For purification from unavoidable defilement, whether of leprosy (Levit. xiv. 22) or childbirth (Levit. xii. 6-8). 8. These offerings were for sins of omission or of ignorance, but not for presumptuous sins (Levit. v.; eh. xv. 22-31; Heb. x. 26, 27).-P.
Ver. 89.-lntercourse with God. Tho position of this verse, after vcrs. 1-88, is significant. But the words refer not to a single occasion, but to 11 continued privilege. The promise (Exod. xxv. 17-22) is now fulfilled, 11nd Moses, ns medintor, enjoys exception11l privileges oven beyond the high priest, his brother (cf. Levit. xvi. 2 with text, 11nd eh. xii. 6-8). We are reminded of 11 truth respecting all times of inter- course with God in prnyer. When we speak to God, we ought to expect God to speak to us. I. THE SOUL INQUIRING. Our privilege (Heh. x. 19-22) greater than that of Moses. Every place may be 11s "a t11bemacle" (Gen. xxviii. 17 ; John iv. 23). Yet good to have some special place, consecrated by l,nllowed nssocintions (Illus. 2 Sam. vii. 18; Dun. vi. 10; M11tt. vi. 6; Acts i. 13). Then we go to "spenk with" God, words which imply holy boldness and confidence. As l\1oses brought to God th~ burdens of. his office and his own temptations nnd sins, so m11y we (cf. Ps. x:tvii. 5; lxxiii. 16, 17; lxxvii. 1; Heh. iv. 16; James iv. 8). II. Goo RESPONDING. "Then," &c.-perhaps sometimes even before Moses began to spenk. So at times Isa. )xv. 24 fulfilled. See Esther v. 3. If we he11r no voico from God at the first moment of approaching him, we ought not to be satisfied unless, while we are spcuking to God, God speaks to us (Ps. xxviii. 1 ; u:xv. 3 ; cxliii.1, 8). The response we desire nnd receive will be from the same spot ns Moses' answer " from off. the mercy-seat." 'l'o sinners, God in nature keeps silence : God on the tl1rone of judgment is "a consuming fire; " God on the mercy-sent is "God in Christ," &c. (2 Cor. v. 19). Such manifestations and voices of God nre earnests of further 11nswers1 if not immediate, yet certain (e. g. M11tt. vii. 7; xxvi. 38 -44; Acts x. 3--6; 2 Cor. xii. 8-10).-P. THE BOOK OF NtIMnEBS. [ea:. vn. 1-89.