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cf. Matthew 25:31-46. We saw that inherited infirmity, such as is mentioned in verses 18-21 of last chapter, while it excludes from office, does not exclude from sustenance. We now come across a disqualification sufficient to exclude from both office and support, and this is contracted defilement. Any priest venturing before God with uncleanness upon him will be cut off from his presence. We are taught hereby -

I. THAT IT IS CONTRACTED, NOT TRANSMITTED, DEFILEMENT WHICH NECESSITATES COMPLETE EXILE FROM JEHOVAH. The priest's child providentially scarred or maimed, whose blemish has been from the womb, and in which he had no voluntary share, which excluded properly from office, is not excluded from sustenance from the altar; while, on the other hand, he who has through negligence or waywardness contracted defilement is, while it lasts, excluded altogether from the privileges of the priesthood. The bearing of such an arrangement upon the question of original sin is plain on the least thought. The fact of original sin will not be questioned by any one who studies intelligently the question of heredity. Moreover, "representative responsibility," as a principle of providence, shows how we are held responsible for acts of others in which we have had no conscious share. At the same time, it is consolatory to think that transmitted evil will not of itself condemn its possessor to perpetual exile from God. When an infant dies, who has never been sufficiently advanced to contract any conscious defilement, who has never added to original sin any actual transgression, it is comforting to think that the righteous Governor will not exclude any such from the privilege of approaching him, but will purge away their inheritance of evil, and fit them for his everlasting fellowship. We believe in the salvation of the great multitude who die before coming to the years of discretion.

II. CASUAL, AS DISTINGUISHED FROM PERMANENT, CONNECTION WITH THE PRIESTHOOD DISQUALIFIES A PERSON FROM PARTAKING OF THE THINGS OF THE ALTAR. No mere casual guest, or even a hired servant of a priest's, was to eat of the holy things. If a servant had been purchased, and so became personally incorporated with the priestly family, he might eat of them. There is a corresponding casual and a corresponding permanent association with the Lord's work. Only those who enter on it with whole hearts, who dedicate themselves to it, body, soul, and spirit, need expect to participate in its privileges; while the mere casual associate will find himself excluded in the end.

III. THE SACRIFICES WERE TO BE AS UNBLEMISHED AS THE OFFICIATING PRIESTS; ANY PHYSICAL DEFECT DISQUALIFIED THEM FROM ACCEPTANCE. The unblemished character of the sacrifices teaches the same truth which we have already considered. As the sacrifices were practically substitutions, their perfection was to teach man not only that his Substitute must be perfect if God would accept him, but that he himself must be perfected, if he is to serve God in the great hereafter in a priestly spirit. At the same time, man is encouraged in the present state to offer what he can, even though it be not perfect. God does not insist on the absolute perfection of the work of his people. If it is willing (verse 23) - if it is really a "freewill offering " - then God will accept it in the spirit in which it is given. The perfection is to be kept steadily in view as the ideal to which we must always be struggling; meanwhile, we are to be doing all we can with willing minds, even though our work is often poor at best.

IV. INHUMAN ACTS DISQUALIFY SACRIFICES OTHERWISE ACCEPTABLE. Thus a bullock, sheep, or goat, would not be acceptable till after the eighth day. It would have been inhuman to have denied it its week with its dam. Moreover, may not the seven days with the dam, like the seven days before the man-child's circumcision, represent a perfect period spent under parental care, and thus become an emblem of the providential use of the family institution? Again, the dam and the young were not to be put to death on the same day. It has an inhuman appearance about it, like the seething of a kid in its mother's milk; and God arranged that the terms of the fifth commandment should be illustrated by, and not transgressed, even among the lower animals. While, therefore, sacrificial worship entailed much suffering on the part of the innocent victims, there was a humane element to run through the service of the priests, and inhumanity would disqualify them from sacrificially serving God. - R.M.E.

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KJV: And the LORD spake unto Moses, saying,

WEB: Yahweh spoke to Moses, saying,