Then the LORD said to Moses on Mount Sinai, Sermons
Leviticus 25:1-7 cf. Deuteronomy 31:10-13. We have here a ceremonial appendix to the fourth commandment. The land must have its sabbath as well as man, and so every seventh year was to be fallow year for the ground. The necessity of giving land rest is recognized still in agriculture. Continual cropping impoverishes a soil, and reduces it eventually to barrenness. This was one of the grave charges made by political economists against the slavery of North America, that, in consequence of the inefficiency of slave labour, the land was subjected to a monotonous process of cropping, and in consequence killed. The finest virgin soil was being reduced to wilderness, for the land was allowed neither variety nor rest. This arrangement in Israel, therefore, was economically most wise. But "the sabbath of the fields" had a wider basis than this mere natural one. It was attended by most important religious results. I. THE FALLOW YEAR PROCLAIMED THAT THE LAND BELONGED TO THE LORD. For if the fourth commandment really implies that the people, called from their own work to do God's work on God's day, belong to him, and so are under obligation to obey this call, in the very same way the claim that the land should rest proclaims that the land is his. What was thus claimed in Canaan is only part of a still wider claim; for "the earth is the Lord's, and the fullness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods" (Psalm 24:1, 2). The demand for "a sabbath of rest unto the land" is for "a sabbath for the Lord." He thus stamps the land as his, and had we the clear vision, we might see the "sign manual" of the Lord upon all the world. II. THE FALLOW YEAR CHANGED AGRICULTURAL INTO PASTORAL LIFE. The people of necessity gave greater attention to the rearing and the tending of cattle. It is evident from verse 7 that the care of the cattle and of the beasts of the field was specially contemplated by the arrangement. National life would become in consequence more idyllic. A wholesome change would thus be introduced every seventh year, and the people would morally be improved. The population would become more and more humane, and the whole country profit thereby. Now, in pastoral countries there is of necessity more time for pensive meditation and thought. Pastoral life is in the interests of reflection. It is a providential aid thereto. Hence we see in the sabbatic year the condition supplied for greater thoughtfulness and reflection. If we compare the blank intellectual condition of agricultural labourers, ground down by ceaseless toil, with the thoughtful, poetic mood often met with among shepherds, we can have no difficulty in recognizing the great moral importance of a pastoral year. III. THE FALLOW YEAR WAS A FINE EXERCISE FOR THE NATIONAL FAITH, For men would naturally ask, "What shall we eat the seventh year?" (verse 20). And to this the Lord made answer, "Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years" (verse 21). For a nation to prepare for this fallow year required great faith in God. The sixth year was a year of "great expectations;" they looked to God to provide for the coming year of rest, and thus were drawn up to an exercise of faith and hope of the most profitable description. Amid our multiplied methods of livelihood we are in danger of losing sight of the Divine hand altogether, and of living a low life of sight. And yet, by periodic returns of hard times and- difficulties, the Lord is still calling on us for faith in him, to enable us to serve him. He still desires us to exercise this faith in him, that none of us shall ever suffer real loss in seeking to serve him. "So those who abstain from their labours upon the sabbath," says an old writer in this connection, "it shall never impoverish them, for the blessing of God upon the week-days shall supply all their wants; so the Lord promised, when they shall go up to Jerusalem to serve him at their feasts, that he would keep their land from the incursion of their enemies (Exodus 34:24). We see also (Joshua 5:1, 2), when they were circumcised, the Lord struck such a fear and terror into the hearts of the Canaanites, that they durst not touch them, as Simeon and Levi killed the Shechemites when they were newly circumcised. Never man yet got hurt in the service of God; he shall still find the Lord's protecting hand and blessing in his service." IV. THE FALLOW YEAR BROUGHT INTO PROMINENCE THE GREAT TRUTH ABOUT THE BROTHERHOOD OF MAN. Although the land was to lie fallow, it gave much in the way of spontaneous growth. This became public and common property, so that servant, and maid, and hired servant, and stranger, as well as the rightful owner, "had all things common." In fact, there was, to adopt the modern phraseology, a "commune" established in Canaan so far as the produce of the sabbatic year was concerned. Was this not a recognition of the brotherhood of man, and of the obligation to make some provision for poorer brethren? It was thus the year of charity, when all alike sat at the table of the Divine bounty, and realized thereat their common relation. It was a similar outcome of the religious spirit which occurred at Pentecost. Then "the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common" (Acts 4:32). And although the Christian commune did not work well, but broke down speedily, it showed the true tendency of inspired men. The obligation under which they live to do their best for all about them, especially for those of the household of faith, is cheerfully and gladly recognized. And possibly, in the perfect world and sabbath of the spirit, this community of goods will be found workable, the selfish elements which now cause friction having entirely disappeared. V. THE FALLOW YEAR AFFORDED SPECIAL FACILITIES FOR PROMOTING NATIONAL EDUCATION. It is evident from Deuteronomy 31:10-13 that the sabbatic year was to be a season of special study of the Law. The Feast of Tabernacles with which it began was to be devoted to the public reading of it. Not only the adults, male and female, but also the children, were to be instructed in it. So that the national desire might very properly find its expression in the words of the Psalm (Psalms 119:19), which celebrates the Divine Law, "I am a stranger in the earth: hide not thy commandments from me." A pilgrim people in extemporized tents applied themselves in the sabbatic year to the study of God's commandments. Thus national education was promoted, and this education was of such a character that "the revival of religion" must have resulted if the sabbatic years had been faithfully kept. It would seem from such a passage as Jeremiah 34:14, however, that Israel was not careful about the sabbatic year, and the result was judgment without mercy (Jeremiah 34:17-22). The institution was most valuable, morally and spiritually, but it was disregarded by an apostatizing people, who came in consequence into an inheritance of judgment rather than of blessing. - R.M.E.
Pure oil-olive beaten for the light. Care is here taken, and orders given, for the decent furnishing of the candlestick and table in God's house.I. THE LAMPS MUST ALWAYS BE KEPT BURNING. The law for this we had before (Exodus 27:20, 21). It is here repeated, probably because now it began to be put in execution when other things were settled. 1. The people were to provide oil (ver. 2); and this, as everything else that was to be used in God's service, must be of the best, pure oil-olive beaten — probably it was double-strained. This was to cause the lamps to burn. All our English copies read it "lamps"; but in the original it is singular (ver. 2), "To cause the 'lamp' to burn"; but plural (ver. 4), "He shall order the 'lamps.'" The seven lamps made all one lamp. In allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Revelation 4:5); for there are diversities of gifts, but one Spirit (1 Corinthians 12:4). Ministers are as burning and shining lights in Christ's Church; but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they-must snuff them, clean the candlestick, supply them with oil morning and evening (vers. 3, 4). Thus it is the work of the ministers of the gospel to hold forth that Word of life — not to set up new lights, but by expounding and preaching the Word to make the light of it more clear and extensive. II. THE TABLE MUST ALWAYS BE KEPT SPREAD. This was appointed before (Exodus 25:30). And here also: 1. The table was furnished with bread; not dainties or varieties to gratify a luxurious palate, but twelve loaves or cakes of bread (vers. 5, 6). Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe; for in our Father's house there is bread enough. They were all provided for by the Divine bounty, and were all welcome to the Divine grace. 2. A handful of frankincense was put in a golden saucer upon or by each row (ver. 7). When the bread was removed and given to the priests this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense. And this was for a memorial instead Of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof (Leviticus 2:2). Thus a little was accepted as an humble acknowledgment, and all the loaves were consigned to the priests. All God's spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to Him, and their prayers are said to come up before God for a memorial (Acts 10:4). The word is borrowed from the ceremonial law. 3. Every Sabbath it was renewed. When the loaves had stood there a week the priests had them, to eat with other holy things that were to be eaten in the Holy Place (ver. 9); and new ones were provided at the public charge, and put in the room of them (ver. 8). The Jews say, "The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually." God is never unprovided for the entertainment of those that visit Him, as men often are (Luke 11:5). ( Matthew Henry, D. D..) (J. A. Seiss, D. D.) (J. Cumming, D. D.) In the midst of a dark world believers are set up as lights (see Philippians 2:15; Matthew 5:16). They should be as the Baptist, "burning and shining lights." They should be representatives of Christ Himself, who "shone as the light in darkness." And they must shine —1. Not by natural gifts, but by grace. There must be the beaten oil, pressed out of Israel's olive-trees; not merely talent or natural fervour and benevolence. 2. Clearly. There were golden snuffers for these lamps, and the use of them was committed to the priest who went in to set things in order. Believers must have their gifts and graces stirred up, so that there be no dulness, indecision, languor. 3. Constantly. Every day in succession shine as before; never hide the light. If there be a place where it is not duty to speak, yet there is no place where it is not duty to think and feel for God. 4. Calmly; for the light of these lamps did not sputter as it burned. The oil was pure. Believers must have the lamb-like spirit of Jesus, putting away all admixture of human temper; not reproving with the heat of human passion, not harshly upbraiding the obstinate sinner, not impatient or hasty or fierce even when enormous wickedness and deceit appear. A calm light generally shines full. 5. In the face of the world. Cast your light fair on the world's sins, that they may see them. Point out their ungodliness, their lawlessness, their unbelief. Bear your testimony where the truth is denied in your presence. Never be afraid of dazzling the world with too much light, but plainly show them that they are wholly sinful, wholly ruined, wholly helpless; and speak of a present, immediate, free, full pardon in the Saviour. 6. So as to show the golden table and the golden altar. The lights of the candlestick did so. Was not this pointing the eye to Christ, who died and who is risen? The bread on the table is Christ, who gave His life for us; the golden altar and its incense is Jesus exalted and accepted. Here is full salvation. 7. As if you alone were responsible for the enlightening of the dark world. The candlestick was the only light; so is the Church. And let every member feel responsibility. Perhaps if you shine not, some soul shall be left for ever in darkness. If one lighthouse on the sea-shore were obscured, how many ships might be lost in consequence, especially if formerly that lighthouse used to direct to the haven! Oh, then, how many may perish if you backslide and shine not as before! This is our time for shining. When Jesus comes His light will dim ours; we shall shine with Him, but our privilege of bringing others shall be ended. When the sun rises the vessel needs no more the help of the beacon-light. (A. A. Bonar.) Here is the experience of a little blind boy, which shows what a blessed light the presence of Jesus gives. This boy had had an attack of scarlet fever, which left him perfectly blind. One day his minister called to see him. In talking about this affliction, he said, "Well, my dear boy, this is hard for you, isn't it?" He did not answer for a moment; then he said, "I don't know that I ought to say ' hard'; God knows best"; but his lips quivered, and a little tear stole down his cheek. " Yes, my child; you have a kind Saviour, who loves you, and feels for you, even more than your mother does." "I know it, sir," said the little boy, " and it comforts me." "I wish Jesus was here to cure Frank," said his little sister. "Well," said I, "He will open the eyes of little Frank's soul to see what a dear, loving Saviour He is. He will show him that a blind heart is worse than blind eyes; and He will help him to see and enjoy heavenly things in all their beauty, and this will make him a thousand times happier than many children who have the use of their bodily eyes." "Still, I can't help wishing he could see," said Lizzie. "I dare say; but I hope you don't try to make Frank discontented?" "Frank isn't discontented," said Lizzie, earnestly;" he loves God. And love makes its own sunshine, doesn't it, Frank?" "I don't feel cross about it now," said the poor blind boy, meekly. "I pray, and think about the sweet hymns I learned in Sabbath School, and I sing, and sing, and then I think that Jesus is with me, and it feels light, and — and — I forget that I'm blind at all," and a sweet light played over his pale features as he spoke. That was the light which the presence of Jesus gives. The Tabernacle taught us that His presence with His people was intended to be an enlightening presence.(Richard Newton, D. D.) Another thing that the Tabernacle taught, in reference to Christ's presence with His people, was that it will be a comforting presence. There was the table of shewbread. This was a table covered over with gold, and on which twelve fresh loaves of bread were placed every Sabbath day. It was intended to teach the Jews what God teaches us in that sweet promise which says, "Bread shall be given him; his waters shall be sure " (Isaiah 33:16). This table of shewbread pointed to Jesus. He is "the living bread that came down from heaven; if any man eat of this bread he shall live for ever" (John 6:51). And we know how bread strengthens, or comforts, men's hearts. And then the golden altar of incense taught the same thing. As the priest burnt the incense on this altar, the perfume rose in clouds of fragrant smoke that filled the Tabernacle. This fragrance was most pleasing and refreshing. And the meaning of it was, that when we love and serve Jesus, the prayers that we offer to God, and the work that we do for Him, are just as pleasant to Him as the fragrance of this incense is to us. How much comfort there is in this thought! And then all the things in the Tabernacle-.the brazen altar of burnt-offering, the laver, the candlestick, the table of shewbread, and the golden altar of incense — were intended to lead the thoughts of those who worshipped there to what was on the other side of the veil that hung down in the Holy Place. There, beyond that veil, was the most Holy Place. In it was the ark, with the glory of God shining brightly upon it. That place represented heaven. And so, when we see the Tabernacle showing us how Jesus was to be with His people, to pardon them, and to purify them, and to enlighten them, and strengthen them, we see it teaching us how all that Jesus does for His people now is to make them ready for heaven. And if this is so, we may well say that the presence of Jesus with His people is a comforting presence. We have just had an illustration of one point of our subject from a little blind boy. We have another illustration here from an old blind woman. She lived in North Wales, and was known all through that part of the country as "Blind Mary." Wales is a grand old country. Mountains, and rocks, and lakes, and waterfalls in every variety of form are found there. Mary's cottage was in one of the wildest parts of this country. Great rocks lay scattered around on every side. Ferns and wild flowers peeped out from under them. There was no more charming view in all that country than was to be seen in front of Mary's cottage. One beautiful summer evening she was sitting there, with her large Bible on her knee. She was spelling out its meaning as her fingers went slowly over the raised letters. Just then a traveller who had been climbing the mountain came near. With the usual quickness of the blind Mary heard his footsteps, and asked him to take a seat. As he did so she pointed out to him the most interesting views in the landscape before them. He looked at her with surprise, and said, "They told me that blind Mary lived up here; but I can hardly believe that you are blind. You seem to see the mountains and lakes as well as I do." "I used to look at them with so much pleasure when I could see, that I know all about them, although I have been blind for years." "Doesn't it make you unhappy, Mary, to think that you can never look at them again?" The blind woman's eyes filled with tears, as she answered, "Don't ask me that, sir. At first I felt almost angry with God for afflicting me so; but now I can bless His holy name. I see something better, sir, than rocks and mountains. I see Jesus, my Saviour, and the thought that He loves me makes me happy. Forgive an old woman's boldness, sir. You tell me you have good eyesight, and that you can see yonder lakes, and the blue mountains beyond; but, oh I sir, did you ever see that wonderful sight, Jesus Christ laying down His life for you?" The traveller looked at blind Mary with great interest, and said, "Mary, I am afraid I have not thought about these things as I ought; but I promise you that I will do so; I shall never forget my evening's climb up these mountains, and what you have said to me." "God bless you, sir I But what should I, a poor old blind woman, do without my Saviour? I'm never alone, for He is with me. I'm not afraid to die, either, because He has washed away my sins in His blood; and when I leave these mountains and lakes I shall go, I know, to a better country. 'Mine eyes shall see the King in His beauty; they shall behold the land that is very far off.' And I believe I shall meet you there, because I shall ask my Saviour to open your eyes, that you may see yourself first as a sinner, and then see Jesus as your Redeemer." Certainly the presence of Jesus was a comforting presence to poor blind Mary.(Richard Newton, D. D.) Take fine flour, and bake twelve cakes thereof Twelve loaves were always on the golden table, answering to the number of the twelve tribes; and Christ is all-sufficient; His salvation can suffice for every case; Christ for every man — refused, indeed, and rejected by numbers, but sufficient for all. They were fresh, as week by week they were placed there; and Christ is ever the same gracious Saviour, and His salvation ever fresh and ever satisfying. He is able to save to the uttermost all who come unto God by Him. He is "the continual Bread." At all times His words apply — "I am the Bread of Life," &c. The shewbread also was eaten by the priests in the sanctuary on the Sabbath. And here we may discern a blessed type of privilege and communion; for we remember that all true believers in the Lord Jesus Christ, all who have been born again of the Spirit, and are led and taught by the Spirit, answer to these privileged priests. All true believers are addressed as a holy priesthood, whose office it is to offer up spiritual sacrifices acceptable to God by Jesus Christ, as a royal priesthood, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into His marvellous light. The arrangement of the Tabernacle may remind us that such have come to this communion with God by blood. They have passed, in the Tabernacle court, the brazen altar of burnt-offering, that which told of atonement through the propitiatory sacrifice of Jesus, the Lamb of God. Through this sacrifice they have found pardon and acceptance. They have been cleansed in the laver, having received the washing of regeneration and renewing of the Holy Ghost; and thus they reach the Holy Place, where they may have sweet communion and fellowship with God through His dear Son, may feed upon Christ the living Bread, may rejoice in the light of Christ, and in the prevailing efficacy of His intercession.(J. H. Holford, M. A.) 1. Here remark,(1) Bread is the staple of life. The manna is called "bread from heaven." In the present case the bread is made of fine flour, ground between the millstones.(2) It is most likely unleavened, though the book nowhere affirms this expressly. The Passover bread, and most, if not all else offered unto the Lord, was unleavened (Leviticus 2:5-11; Leviticus 6:14-17).(3) It remained on the table from one Sabbath until the next; even on their journeys it was not omitted (see Numbers 4:7). Therefore is it called shewbread-bread of faces — bread continually before faces of the Lord. This renders it the more likely to be unleavened; for in that climate where the manna remaining overnight spoiled, leavened bread a week old would be sour.(4) The frankincense was probably placed in some of the dishes provided, and was removed and burnt in the censers or on the incense altar on the Sabbath.2. Let us inquire into the typical meaning of the table, its furniture, and its contents. In general it exhibits Messiah as the Bread of God, that comes down from heaven and sustains the life of the Church (John 6:35-39). But particularly,(1) The wood and the gold, as throughout, symbolise the human and the Divine natures in the person of Christ.(2) The sufferings of the Saviour may be alluded to in the grinding of the flour and the action of the fire in baking.(3) The twelve cakes or loaves are the twelve tribes of Israel, for each and all of whom bread was provided.(4) The frankincense, when offered, expresses prayers and thanksgivings of the Church.(5) The continual presence of the bread is a guarantee that spiritual food shall never fail, but a store is perpetually on hand.(6) The exchange of the bread and the priests eating it in the Holy Place on the Sabbath sets forth clearly and forcibly that abundant provision of spiritual food and nourishment which the Lord's day always brings with it to the people of His love.(7) Its exclusive appropriation to the priests intimates the limited privileges of the people, and prepares for the contrast of a later day, when they become elevated as kings and priests unto God.(8) The unleavened bread indicates the absence of any process of decay. Leaven is the first step towards dissolution, and its prohibition assuredly intimates the absence of all tendency to corruption in the Redeemer, who, even in a physical sense, saw no corruption. Does not this teach that in the sacramental supper we ought not to use leavened bread, bread in the first stage toward utter putrefaction? Moreover, the other idea, suggested by the unleavened bread of the Passover as an indication of being hastily driven out on a pilgrimage journey, is still applicable: we are travelling through a strange land toward the heavenly Canaan. (George Junkin, D. D.) Christ Jesus is the True Presence Bread. On Him the eye of Jehovah ever looks with infinite complacency. He is the "Bread of God." "All that God is, finds sweet refreshment in Him." We, too, by faith, see Him, and in Him are seen. His place is ours. We are made to sit together with Him in heavenly places. Where He is there, representatively, are we. His perfect obedience, too, is ours. What He is, that are we. Christ, too, is our Staff of Life. He who is the Bread of God is our Bread also. The Bread of our life. By faith we eat His flesh, and drink His blood. He is the true, the proper nourishment of our souls. We live only as we feed upon Him. It was not lawful for any of the priests to eat of the shewbread of the Tabernacle (Matthew 12:4). Under the new covenant the priesthood includes every believer. All, who by faith are born unto the Israel of God, may eat of the True Shewbread. God has spread a table in the wilderness of which all His people are called to be partakers. He Himself invites them to feast upon its rich provison. He says, "Eat, O My friends, yea, drink abundantly."(F. H. White). I. The mystery or THE GOSPEL OF THE TABLE, upon which this bread was set every Sabbath, and there continued all the week, until a fresh set of loaves were placed in their room. This table was a type of our Lord Jesus Christ, and of communion with Him, in the administration of the Word and ordinances. It was typical of the person of Christ, in both His natures: for there are two natures in Him, human and Divine. The human nature of Christ may be signified by the wood of which this table was made, and His Divine nature by the gold it was overlaid with. And this shewbread table was not only typical of Christ, as to the matter of it; being made of such excellent, incorruptible wood, and that overlaid with pure gold; but also with respect to the decorations of it. It had a crown of gold upon it, which may be expressive of that honour and glory which is due to Christ, and is given unto Him as the King of kings and Lord of lords. The border of gold, with the crown upon it, about this table of shewbread, is also significant of what may be observed in Christ. For as this phrase, when applied to the Church of Christ, where it is said, "We will make thee borders of gold, with studs of silver" (Song of Solomon 3:11), may denote the graces of the Spirit of God bestowed upon His people, which is as ornamental to them as borders of gold and studs of silver; so this, being applied to Christ, may denote that fulness of grace that there is in Him. He is full of grace and truth. He hath received the Spirit, and the gifts and graces thereof without measure. Thus this table was typical of the person of Christ. It may also be considered as typical of communion with Him. A table among men is an emblem of communion and fellowship. Here men sit, eat, drink, and converse together: and this shewbread table is an emblem of the saints' communion with Christ, in the present state more especially. There is the table of the Lord, to which His people are now admitted, where He sits down with them, and they with Him, to have fellowship with Him in the ministration of the Word and ordinances, cf which He is the sum and substance. Before I dismiss this head, give me leave to observe unto you that there were rings upon the shewbread table, and staves to be put in there rings, which were for the removing and carrying it from place to place, and which was done by the Levites, when it was necessary; as while they were in the wilderness, and before the Tabernacle had a fixed place for it. For wherever the Tabernacle was carried, the ark and the table were also.II. I proceed in the second place to give you some account of the gospel, and the mystery of THE SHEWBREAD SET UPON HIS TABLE. This may be considered as typical of the Church of God, who are called bread. "We being many, are one bread, and one body" (1 Corinthians 10:17). They are all one bread; and they may be fitly signified by the shewbread, by these twelve cakes of unleavened bread, set continually upon the table every Sabbath-day. As they were made of fine flour, and into unleavened cakes, so they may denote those that are upright in heart and conversation. Israelites, indeed, who have the truth of grace in them; who are such as keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. The twelve cakes had reference to the twelve tribes of Israel; so these may signify the whole of the spiritual Israel of God, whether consisting of Jews or Gentiles; even that general assembly and Church of the first-born, whose names are written in heaven. In the original text it is "the bread of faces"; because this bread was always before the face or faces of God, before all the Three Divine Persons in the Trinity; before God the Father, Son, and Spirit; before Jehovah, before the Divine Shechinah, which dwelt between the cherubim, over the mercy-seat of the ark, a symbol of the Divine presence. It was continually before the Lord, as our text expresses it; and this may denote the people of God's constant and continual presentation of themselves before the Lord in acts of public and religious worship. But it may still have a higher sense than this; it may have respect unto these persons, being always under the eye and care of God. Not only are the eyes of His providence upon them which run to and fro throughout the whole earth, to show Himself strong in the behalf of those whose hearts are upright towards Him, to see that no hurt comes to them, that they stand in need of nothing, and to protect, preserve, and defend them; but His eyes of love, grace and mercy are always upon them. He never withdraws His eyes from them. Again, this shewbread, and the twelve loaves thereof, were placed upon the table, where they stood firm and safe. This may denote the standing and security of the saints and people of God upon our Lord Jesus Christ, that sure foundation God has laid in Sion: that foundation of the apostles and prophets. Here they have a sure and safe standing, as on a rock — the Rock of Ages — against which the powers of hell and earth can never prevail. And as about this shewbread table there was a border of gold, to keep everything put upon it from falling off, this may still further point out unto us the safety of the people of God, who are set upon the shewbread table, our Lord Jesus Christ. And then you may further observe, this shewbread was placed upon the table every Sabbath-day; there was a constant succession; the table was never empty. This may denote the constancy of true believers, that have the interest of Christ at heart, in assembling continually before the Lord. Not forsaking the assembling of themselves together, but, like the primitive Christians, continuing steadfastly in the apostles' doctrine, and in fellowship, and in breaking of bread, and in prayers. Or, rather, it may denote the constant succession of the children and people of God in the world. This shewbread, set upon the table, may also be emblematical of Christ Himself; and that as He is the spiritual food of His people. And there being twelve of these loaves upon the table, may denote the fulness and sufficiency of Christ. Here is bread enough and to spare. And as this bread was continual bread, was always upon the table, so it may denote the permanency of Christ. He is always the same — the same yesterday, to-day, and for ever. And as this was set upon the table by the priests, and only by them, and none ate of this bread but the priests only, Aaron and his sons (who may be significant of the ministers of the Word, or of Christians in common under the gospel dispensation); if we understand it of the ministers of the Word, it points out that they set before the people the shewbread, even the wholesome and salutary words of our Lord Jesus Christ, and feed the people with knowledge and understanding. But if we understand it (as I rather do) as expressive of the people of God in common, who under the gospel dispensation are all made kings and priests to God, it denotes that these, and these only, eat of this spiritual food. None but they do it; none but they can do it. (John Gill, D. D.) People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Mount, Saying, Sinai, Spake, Speaketh, SpokeOutline 1. the Sabbath of the seventh year8. The jubilee in the fiftieth year 14. Of oppression 18. A blessing of obedience 23. The redemption of land 29. Of houses 35. Compassion to the poor 39. The usage of bondmen 47. The redemption of servants Dictionary of Bible Themes Leviticus 25:1-5 4534 vine 4458 grape 4208 land, divine responsibility Library Sojourners with God'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains … Alexander Maclaren—Expositions of Holy Scripture God's Slaves The Kinsman Redeemer Boniface viii Ad 1294-1303. The Kinsman-Redeemer The Day of Atonement Appeal to the Christian Women of the South Sin and Forgiveness Between Brethren. Commerce "And the Redeemer Shall Come unto Zion, and unto them that Turn," The Eighth Commandment Baptism Leviticus Links Leviticus 25:1 NIVLeviticus 25:1 NLT Leviticus 25:1 ESV Leviticus 25:1 NASB Leviticus 25:1 KJV Leviticus 25:1 Bible Apps Leviticus 25:1 Parallel Leviticus 25:1 Biblia Paralela Leviticus 25:1 Chinese Bible Leviticus 25:1 French Bible Leviticus 25:1 German Bible Leviticus 25:1 Commentaries Bible Hub |
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