der thll Jaw. Hence the separation of the Levites. When the time came for the evites to enter on dut,r, they were set apart in a service, not so solemn indeed as ~ e service on the occae10n of Aaron's consecration, nevertheless highly impressive, and fitted to suggest many a lesson worthy to be laid to heart by us on similar occasions. ,, I. Let us begin by taking A GENERAL VIEW 011' THIS ORDINATION SERVICE. The out.standing features were these. It took place at the door of the tabernacle and in presence of the whole congregation. The Levites being marched in, the congre- giition put their hands on them, q. d. : "We are thine, 0 Lord. Thou hast redeemed us and .brought us out for thyself, to be to thee a kingdom and priests. With respect to the. charge of this thy sanctuary, thou hast made choice of these our brethren to minister to thee in our stead. We freely give them up to thee, and renounce all the rightful claim we should otherwise have had upon their service in peace and war." Thie done, Aaron "offered" the Levites to the Lord as a "wave offering," Finally, Aaron in tum accepted the Levites as the Lord's gift to him, to aid him in the taber- nncle. Who can faiJ to see the significance of all this? Besides suggesting (1) how fit it is that men who are entering on a life of official service in the Church shouTci _oe solemnly set apart to. their office and charge, it plainly teaches (2) that ordination to sacred office should take place in the face of the congregation. It ought not to·be performed in a ·corner: The people are vitally interested, ancl have a right to be present. This is the rule, I believe, in all evangelical Churches, (3) When a man has been set apart to sacred service, at the instance of his brethren and in their presence, a relation is formed between him and them which involves recipro- cal obligation. He is to lay out his strength in their service; and they are to charge themselves with hie maintenance while he does so. The people of Israel having laid their hands on the Levites, were thenceforward to communicate with them in all good things (see Dent. xii. 19; xiv. 27). When Dr. Carey consented to go down into the pit of heathendom, it was only fair and just that the brethren at whose instance he went should "hold the rope," as he stipulated that they should. I!. BESIDES THESE MORE CATHOLIO AND SPIRITUAL SERVICES, THE LEVITES' ORDINA- TION WAS ACCOMPANIED WITH OTHERS PURELY CEREMONIAL. These were of three kinds. 1. Luseral (ver. 7). First, Aaron sprinkled the Levites with water of puri- fying-either that described eh. xix., or, more likely, spring-water, such as was used in the }aver. Then the Levites, on their part, shaved off their hair and washed their clothes, q. d.: "Lord; we are not meet for thy house and service. Holiness becometh thine house. Thou art of purer eyes than to behold evil. And we are unclean. But thou canst make us clean. As thou. hast sprinkled our persons with clean water, so do thou remove all filthiness from our hearts. And we, for our parts, are resolved by thy grace to put away the evils of our past lives and to follow after holiness hence- forward." 2. Expiatory (vers. 8, 12). The Levites were to bring II sin offering for atonement; laying their hands upon it with confession of sin (see Levit. iv.). They were thus reminded of their guilt as well as impurity, and were encouraged to believe that there is forgiveness with God, on the ground of which they might hope to be accepted in their persons and service. 3. Dedicatory. The sin offering was to ho followed by n burnt offering to signify that the Levites presented their whole persons to the Lord, a living sacrifice, to be employed in his service all their days. Blessed be God, we are rid of these burdensome and carnal rites. Care must be taken not to let anything like them creep again into the sanctuary. But the ideas they set forth-the great realities of purification, and pardon, and dedication-ought to be often present to our minds and hearts in the houeo of God.-B. Vere. 12, and 19.-.A.n offering to God, needing for i.tself an atonement. The tribe of Levi was set apart for God's service in the tabernacle m place of all the firstbom, Before they could enter on that service they needed a special call and consecration, including atoning sacrifices (vers. o-12). Thus we are reminded of the ob,ions truth that, without a sacrifice for us, we can never ourselves be acceptable sacrifices to God, Illustrate from the position of Rom. xii. 1 in the Epistle, coming after the exposition of the mercies of God, including the atonement of Christ (Rom, iii.). But in ver. 19 ~e services of the Levites (or the Levites themselves) are said to be an atonemer.t. The Levites wue regarded as a vicarious offering to God (vers. 'i'2 THE BOOK OF NUMB~RS. [oH, IL 1-14.
10, 11). In the wider sense of the word at.onement, they are said t.o make (or t.o be) an atonement. (" The priests made an at.onement by saorifice; the Lovites by attendance."-M. Henry.) Yet even this vicarious offering needs to be atoned for (ver. 12). Hence the lesson, that every human saint (separated to God, ver. 14), service, or sacrifice needs an atonement. This is needed for-1. All God's chosen servants, "a kind of first-fruits of his creatures." (Illustrate from 1 John L 7-10; ii. 1, 2, and from John xiii. 10.) 2. All God's selected ministers (pastors, missionaries, &c.). illustrate from Tertullian's request t.o his brethren: "Ye have sought, and ye have found; ye have knocked, and it is opened t.o you. Thus much I ask, that when you seek again, you remember me, Tertulliau, a Binner;" or from W. Clarey the missionary's selected epitaph- ., A. guilty, weak, and helpleu worm, On thy kind &r11111 I fall n 3. A.11 the most sacred services of the most saintly men. Their prayers need to be prayed for; their tears to be washed from impurity; their gifts of gold to be refined from the dross of earthiy motives. Though all Christians are priests unto God, their most solemn priestly acts need the blood of Ohrist to cleanse them from all siu.-P.
EXPOSITION.