hath commanded to do, to make an atonement for you.

35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.

36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses.

(1) Heb. bound.

THIS chapter informs us of the consecration of Aaron and his sons to the priestly office, the several offerings to be used on the occasion, and the order and manner of offering each. Aaron was to be clothed with the holy garments by Moses, and his sons were to be attired in the same manner. All the sacrifices to be made on this occasion were to be offered by Moses; in short, Moses was to do for them in their consecration, as they would be called upon to do for others in their appointed service to God; till this were done, they could not act in their priestly office, nor would they be fitted for it. The same sacrifices which the people would have to offer, they must offer, whether burnt offerings, sin offerings, or otherwise. The same blessings, typified by those sacrifices, were just as needful for them, as for any of the people. The fact was, Aaron and his sons were sinners, as certainly as the congregation were sinners; and, therefore, they all stood in need of the same spiritual blessings, though their relative position were different, one as much as another.

Now here, again, may we not deduce some very useful and seasonable remarks? May we not here discover, what concerns as much those who minister in holy things, as those to whom those holy things are ministered? And may we not also here perceive, what concerns those who minister in holy things, before they attempt, or are even fitted for such sacred employment? Let us see how the case stands.

If all are sinners, then there can be no exception. If all, being sinners, stand in need of the Saviour, and all the blessings of his salvation, then there is no one who can possibly be saved, or serve the Lord, without an interest in that precious provision. This

applies as much to those who intend to enter the office of the ministry, as to those who are already in it; or, as to any of the people to whom they are sent, or among whom they serve. If none of the congregation of the children of Israel were God's accepted worshippers, simply because they belonged to that congregation; and if Aaron and his sons were not God's true and accepted priests, merely because of their filling that office, can any man be a true Christian, simply because he is called by such a name; or a true minister of Christ's merely because he has entered that sacred office? Are not men as much sinners now as they were then? Do not all men as much need a Saviour now as they did then? Does not the minister as much stand in need of being converted, pardoned, justified, sanctified, as any of the people? or as Aaron and his sons, and the whole congregation of Israel, required those blessings in Moses's day?

And if such be the case, are we not inevitably led to another conclusion? Can he be a true minister of Christ, who is not a converted man? who is not a pardoned and justified sinner? who is not a holy and sanctified believer? Without these blessings communicated to his own soul, can he be fitted for the sacred office he presumes to fill? Can his ministry be blessed? Will God own or approve his labours? How can an unholy man acceptably minister in holy things? How can he, who is a stranger to Christ, speak of the preciousness of that Saviour to the souls of others? How can he who sees no evil in sin, warn others to flee from the wrath to come? How can he, who is ignorant of the right way, lead others therein ? It cannot be. In the order of things it is impossible. The utmost he could attain, would be a formal servitude, or an uncertain utility.

Surely, then, these matters ought to be attended to. Are you intending the work of the ministry? Say, what is your motive for so doing? What evidence can you shew of a divine direction and calling? Are you already engaged in the work of the ministry? Say, how came you in it? Did you thrust yourself in; or did the Lord call you by his word and grace? Say, moreover, what is your fitness for the office? Have you seen

your danger? Have you fled to Christ? Is he precious to your soul? Ah! it is a fearful matter to be ranked among those, of whom the Lord speaks, "They ran, but I did not send them!" May you take heed in time! God will bless his own servants, and crown their labours with his mercy and love.

CHAPTER IX.

1 The first offerings of Aaron, for himself and the people. 8 The sin offering, 12 and the burnt offering for himself. 15 The offerings for the people. 23 Moses and Aaron bless the people. 24 Fire cometh from the Lord, upon the altar.

AND it came to pass on the eighth day,

that Moses called Aaron and his sons, and the elders of Israel;

2 And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.

3 And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering;

4 Also a bullock and a ram for peace offerings, to sacrifice before the LORD; and a meat offering mingled with oil: for to day the LORD will appear unto you.

5 And they brought that which Moses commanded before the tabernacle of the congregation and all the congregation drew near and stood before the LORD.

:

6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.

7 And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.

8¶ Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself.

9 And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of altar:

th 10 But the fat, and the kidneys, and the

caul above the liver of the sin offering, he burnt upon the altar; as the LORD commanded Moses.

11 And the flesh and the hide he burnt with fire without the camp.

12 And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar.

13 And they presented the burnt offering unto him, with the pieces thereof, and the head and he burnt them upon the altar.

14 And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.

15¶ And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first.

16 And he brought the burnt offering, and offered it according to the 'manner.

17 And he brought the meat offering, and 2 took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning.

18 He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about,

19 And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul abore the liver:

20 And they put the fat upon the breasts, and he burnt the fat upon the altar:

21 And the breasts and the right shoulder Aaron waved for a wave offering before the LORD; as Moses commanded.

22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.

23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.

24 And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.

vealed and established upon the plain word and the express authority of God himself (v. 6, 7, 10).

Something of this kind occurred in reading the book of Exodus, when the Lord gave directions to Moses concerning the nature of the work which was to be made for the sanctuary itself. The same again occurs respecting the service pertaining to the sanctuary. Moses speaks nothing, and orders nothing, but what the Lord first spake to him, and commanded to be done. We have seen the truth of this remark in the preceding chapters of this book of Leviticus; again, in the present reading, we are exceedingly struck with the same.

Did Moses consecrate Aaron and his sons to the priestly office? He did so, as the Lord commanded. Did he place them in charge of the tabernacle of the congregation? He did so, as the Lord commanded. Being consecrated according to the prescribed order, did he commission them to enter upon the duties of their sacred service? He did so, as the Lord commanded; and they did so, as the Lord commanded. The sin offering, and the burnt offering, the sprinkling of the blood, and all the other typical offerings and rites connected therewith, as well as the meat offering, and the peace offering, all was done as the Lord commanded. Thus they stood before the Lord; thus the glory of the Lord appeared unto them; thus the visible token of acceptance, the consuming fire, fell upon the altar; thus, too, the people shouted for joy (ch. viii. 5, 9, 13, 17, 21, 29, &c.).

What do we learn? Is it not needful, in all things, to attend to what the Lord hath spoken? Did Moses receive his directions from the Lord, and Aaron from him, and the people from both? Ought not we, in like manner, to take all our instructions from the fountain of all truth, the Bible, the book of God? Can we be right, if we act in any other way? Will the Lord bless us, if we disregard his will? How firm is the ground on which we stand, when we can say, "This is the thing which the Lord hath commanded!" This doctrine is contained in his Word; this promise he has given; this invitation he has issued; this precept he hath enjoined. On the contrary, how devious and

uncertain must be our path, when we have no such authority to act upon, and no such rule for our guidance. Will not this account for the dark state of most people's mind, and the fruitless labours of their sacred profession? Will the Lord ever sanction aught but his own truth? or smile upon any hope but the salvation of his dear Son?

Mind this, in every thing relating to Christ and his salvation. Mind this, in every thing relating to your own souls, your sins and your danger, your safety and your life. Mind this, in every thing relating to your walk and conversation, your enemies, your perils, your snares, your temptations. Mind this, in all the Lord hath promised to do for you, to grant to you, and to work in you. More especially mind this, in all your applications to Christ, in all your living upon Christ, in his atonement, righteousness, peace, salvation.

In proportion as this is the case, may you expect the sensible token of the Lord's favour in the realising experience of his salvation. You may not look for the visible display of that glory, you will have it within; his love will be shed abroad in your heart; you will have the peace of God which passeth all understanding; your soul will be consumed with the fervent desire of his salvation; your affections will rise up to those things which are above; you will be cheered by his gracious presence; you will be enabled to rejoice with joy unspeakable and full of glory.

Thus, the blessing of our great high priest, Jesus Christ, will be with you, and rest upon you; his salvation, in the fulness of its provision, and the glory of its power, will be realised in your soul; and you will walk in the ordinances and commandments of the Lord blameless.

CHAPTER X.

1 Nadab and Abihu, for offering of strange fire, are burnt by fire. 6 Aaron and his sons are forbidden to mourn for them. 8 The priests are forbidden wine when they are to go into the tabernacle, 12 The law of eating the holy things. 16 Aaron's excuse for transgressing thereof.

AND Nadab and Abihu, the sons of Aaron,

took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.

2 And there went out fire from the LORD,

and devoured them, and they died before the LORD.

3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.

5 So they went near, and carried them in their coats out of the camp; as Moses had said.

6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

7 And ye shall not go out from the door of the tabernacle of the congregation, lest ye die for the anointing oil of the LORD is upon And they did according to the word of

you. Moses.

8 And the LORD spake unto Aaron, saying,

9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:

10 And that ye may put difference between holy and unholy, and between unclean and clean;

11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.

12 ¶ And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar for it is most holy:

:

13 And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded.

14 And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel.

15 The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering

before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded.

16 ¶ And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,

17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?

18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.

19 And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?

20 And when Moses heard that, he was

content.

Here

Ir any thing may more forcibly impress on our mind the extreme peril of deviating from the Lord's revealed truth, or acting in opposition to his revealed word and will, surely the awakening events recorded in this chapter, ought to produce that impression. are two young men, sons of Aaron, struck dead, by the visible judgment of God, for presuming to act contrary to the prescribed order in his holy worship. The act itself is so alarming, the judgment so tremendous, that we may well approach with reverence, and seek to improve with the holiest awe, so fearful a visitation. May the Lord give his blessing for this end!

The sin of these two persons, Nadab and Abihu, is expressly recorded. It was a very daring act. They took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. Notice these circumstances. Now, this was either a most daring act of presumption, or of wicked indifference, or of impious self-will. The act may possibly combine all these evil dispositions; possibly, too, they might have been envious of their father's pre-eminence in the sacred office; or may even have thought to set up a rival mode of worship, or an imitation of

the true typical process. Be it, however, what it might, it was their own act; they did it; it was strange fire; the Lord commanded no such thing. What was the result? They were made fearful examples of the divine displeasure. There went out fire from the Lord and devoured them; and they died before the Lord. Cut off in the very act of their sin, they are held forth as alarming examples to all those who tread in their steps, or are in danger of walking in their ways (v. 1, 2).

Let us see. It was the offering of strange fire that constituted the essence of their crime. Are you not virtually doing the same, when you depart from God's revealed method of salvation by Jesus Christ, or believe or act in any way, in opposition thereto? Is not all false doctrine strange fire? Are not all false hopes strange fire? Are not all superstitious observances strange fire? Are not all self-righteous expedients strange fire? Are not all imaginative frames and feelings, especially when they take the lead and hurry you on into the wild regions of fancy and delusion, strange fire? Are not all unhallowed coalitions between Christ and Belial,

God and mammon, the truth of the gospel and the ways of the world, strange fire? And what shall we call will-worship, imageworship, the adoration of relics, saints, demons, and such like, but strange fire? Might not the same also be said of all perversions of the nature and use of sacred ordinances? To confound baptism with the new birth, or the Lord's supper with the body of Christ, is it not strange fire? To regard prayer otherwise than a means of grace, or repentance otherwise than a gracious disposition of mind, or conversion otherwise than the evidence of a gracious work, or good works otherwise than the fruits and proofs of saving faith, or Christ himself in any other light than as all our salvation and desire, is it not strange fire?

How do you feel upon this searching inquiry? Ah! take care. Take care you do not bring this strange fire before the Lord. Take care you do not offer this strange fire before the Lord. Look at these presumptuous offenders. God struck them both dead there in his immediate presence, with their censers in their hand, and their sin in their

heart, for so doing. Will you not hear and fear, lest such should be your death? To be cut off in the midst of sin and cast into hell, how fearful the thought! How tremendous the consideration!

God would not allow any sorrow to be expressed on account of their fate, their sin was so odious in his sight; and from what is said further on in the chapter, there is reason to fear, that wine and strong drink were sad incentives to the sin they committed. In every respect, then, take heed. Take heed to your spirit; take heed to your ways; take heed to your end; shun every indulgence which tends to unfit the mind for the constant exercise of meditation, repentance, prayer, and praise (v. 3—11).

CHAPTER XI.

1 What beasts may, 4 and what may not be eaten. 9 What fishes. 13 What fowls. 29 The creeping things which are unclean.

ND the LORD spake unto Moses and to
Aaron, saying unto them,

2 Speak unto the children of Israel, saying, These are the beasts which shall eat among all the beasts that are on the earth.

ye

clovenfooted, and cheweth the cud, among 3 Whatsoever parteth the hoof, and is the beasts, that shall ye eat.

4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

6 And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.

8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you.

9 These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.

10 And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you: