Part XX2.1 - Laws, Holy Things
CHAPTER XXII.
LAWS RESPECTING HOLY THINGS.
Leviticus 22:1-16. This chapter, addressed to " Aaron and his sons," relates to their connection with " the holy things which the children of Israel hallow unto the Lord. No man who was a leper, or had a running issue, or was unclean, might go unto the holy things, or eat them. If he did, this would be profaning the holy name of the Lord, and that soul should be cut off from His presence. Perfection is in question in the former chapter, and purity in this. In neither is it a case simply of personal salvation that is provided for, but of access to God and His sanctuary in the exercise of priestly service. In the former instance the blemished person might eat the bread of God, though he had a sense of remaining imperfection; but in this case the unclean may neither eat of nor touch the hallowed thing, while a consciousness of impurity or defilement remains. They must know that the day of impurity is passed, and its sun gone down, and that they are experiencing the cleansing power of resurrection life. The priest had been before commissioned to declare to the children of Israel the remedies for their pollutions; but he must know himself to be perfectly free from the taint of them, before he could render, on behalf of others, the service connected with his office. He must know that in all these holy things, God, His name, and His sanctuary, were concerned, and therefore that impurity would be punished by cutting off. " It is his food," it is his duty, his privilege, his service, to partake of them; but he must do so in perfect purity. Nor can there be any evasion of this condition; for the impurity mentioned is of either personal or contracted defilement. He must also abstain from partaking of that which " died of itself," or " was torn " (of beasts). The priest has to do with death in all the offerings; but they are appointed of God, and show forth the death of Christ, which has abolished death, a truth which he must not fail to remember. No stranger may eat of the holy thing. A stranger is specially admitted to privilege (the grace of God to sinners) ; but he must be no longer a stranger who is admitted to this holy service; he must know that he is brought nigh. The same law applies to a " sojourner of the priest," and " a hired servant;" but one whom the priest " has bought with money " may eat of his meat, and so also may one born in his house. The priest’s daughter married to a stranger is forbidden ; but if she be a widow or divorced, and have no child, and so return to her father’s house as in her youth, she shall eat of her father’s bread. Worldliness is an effectual barrier to the communion of these holy privileges ; but there is room for restoration. Any transgression, though it be done unwittingly, of these laws involves loss; for a fifth part is to be added, and the holy thing restored.
Leviticus 22:17-25. These instructions are addressed " to Aaron and to his sons, and unto all the children of Israel;" but they are concerned also with the "strangers in Israel." We have now set before us the required perfection and purity in the sacrifice, as before in the priesthood. For a burnt offering a man must offer, at his own will, ’ a male without blemish." A sacrifice of peace offerings, to accomplish a vow or a free will offering, must be perfect, or it will not be accepted. Full access in worship and perfect peace are only consistent with a perfect sacrifice, that is, a complete understanding of the perfection of Christ. In these offerings, then, there must be neither imperfection nor impurity. But an exception is made in respect of a free-will offering which is not votive. In this case an animal that has anything superfluous or lacking may be offered, but not for a vow, which would make the sacrifice a matter of requirement. Yet for the peace of one who has an imperfect understanding God will accept a peace offering though imperfect, provided that it be an unencumbered free-will offering. Generally, nothing that is bruised, or broken, or cut, or crushed, shall be used for sacrifice in the land. Nor can an offering be accepted from a stranger’s hand of anything imperfect. A stranger’s offering is accepted, but it must be unblemished. And of the unfit animals it is said: " Because their corruption is in them, and blemishes be in them, they shall not be accepted for
Leviticus 22:26. These ordinances are concluded by a direction given " to Moses," without reference " to Aaron, his sons, or the children of Israel." It refers to the time when the animals appointed for the sacrifices should " be accepted," or (as in Exodus 22:30) " given to the Lord." By God’s direction this was to be " on the eighth day and thenceforth," then and afterwards, but not before. God does not interfere in nature, nor does He accept it; but He teaches us to look forward to the time you." when, in the manifestation of the new creation in resurrection, all shall be His.
Leviticus 22:28. Probably this verse may hint that the ordinances of God do not interfere with His laws in nature. And perhaps it may tell us, too, of the order in death, and acceptance in offering, of Christ and His Church. When He has overcome death by dying, and has risen again, then His Church in Him dies and lives.
Leviticus 22:29. But a thanksgiving offering is a question of to-day. To-day we have peace, and the thanksgiving, if not offered to-day, will not be accepted (Hebrews 13:15; Psalms 107:22). The conclusion of the whole matter is that Israel must keep the commandments of the Lord, and not profane His name, but hallow Him Who hallowed them, and brought them out of the land of Egypt.