Leviticus 16:14 Sermons: He shall take some of the blood of the bull, and sprinkle it with his finger on the mercy seat on the east; and before the mercy seat he shall sprinkle some of the blood with his finger seven times.

Bible > Leviticus > Chapter 16 > Verse 14

◄ Leviticus 16:14 ►

And he is to take some of the bull's blood and sprinkle it with his finger on the east side of the mercy seat; then he shall sprinkle some of it with his finger seven times before the mercy seat.

Sermons

The Climax of Sacrificial Worship: the Day of Atonement	R.M. Edgar	Leviticus 16:1-34
The Great Day of Atonement	R.A. Redford	Leviticus 16:1-34
Type and Antitype - the Priest	W. Clarkson	Leviticus 16:2-17
A Proffered Substitute	W. Thompson.	Leviticus 16:3-34
Christ Typified by the Two Goats	J. Burns, D. D.	Leviticus 16:3-34
Christian's Confession of Sin	Spurgeon, Charles Haddon	Leviticus 16:3-34
Christ's Anesthesia for the Remembrance of Sin		Leviticus 16:3-34
Hindrances to Repentance Removed	J. Spencer.	Leviticus 16:3-34
Intercession of Christ	S. Thodey.	Leviticus 16:3-34
Lessons	A. Willet, D. D.	Leviticus 16:3-34
Moral Observations	A. Willet, D. D.	Leviticus 16:3-34
Moses and Christ; the Day of Atonement	W. Clarkson, B. A.	Leviticus 16:3-34
Need for the Great Atonement	J. Hamilton, D. D.	Leviticus 16:3-34
Sinners Always Ready to Conceal Their Sin	T. Adams.	Leviticus 16:3-34
Spiritual Significance of the Ceremonies on the Day of Atonement	T. M. Morris.	Leviticus 16:3-34
The Annual Atonement	Spurgeon, Charles Haddon	Leviticus 16:3-34
The Ceremonies of the Day of Atonement	F. E. Clark.	Leviticus 16:3-34
The Climax of Sacrificial Worship	R. M.,Edgar, M. A.	Leviticus 16:3-34
The Day of Atonement	Spurgeon, Charles Haddon	Leviticus 16:3-34
The Day of Atonement	D. O. Mears.	Leviticus 16:3-34
The Day of Atonement	D. C. Hughes, M. A.	Leviticus 16:3-34
The Day of Atonement	H. Melvill, B. D.	Leviticus 16:3-34
The Day of Atonement	J. A. Seiss, D. D.	Leviticus 16:3-34
The Garments of the Priest	F. E. Clark.	Leviticus 16:3-34
The Two Goats	F. E. Clark.	Leviticus 16:3-34
The Two Goats -- Various Interpretations	J. Cumming, D. D.	Leviticus 16:3-34
There Shalt be no Man in the Tabernacle	H. C. Trumbull.	Leviticus 16:3-34
True Repentance	H. W. Beecher.	Leviticus 16:3-34
Trusting in the Substitute		Leviticus 16:3-34
Value of Repentance	J. Spencer.	Leviticus 16:3-34
The Sacrifices of the Day of Atonement	J.A. Macdonald	Leviticus 16:5-28
Type and Antitype - the Offering	W. Clarkson	Leviticus 16:7-10, 15, 21, 22

Pulpit Commentary Homiletics

Type And Antitype - The Offering

Leviticus 16:7-10, 15, 21, 22

W. Clarkson

The most striking feature of the whole service on the great Day of Atonement was the action of the high priest in regard to the two goats brought to the tabernacle door (verse 7). They clearly point to that "Lamb of God" who came to "take away the sin of the world" (John 1:29). That there were two goats rather than one presents no difficulty at all; there might well have been more than one to typify the Sacrifice which they foreshadowed. We learn -

I. THAT GOD ADMITS VICARIOUS SUFFERING INTO HIS RIGHTEOUS REALM. The innocent goat would shed its blood, would pour out its life, that the guilty human souls might not die, but live. It was a Divine appointment, and shows clearly that the propitiatory element was allowed by the Holy One of Israel. The vicarious principle has a large place in the kingdom of God on earth. Involuntarily and also voluntarily we suffer for others and others for us. Man bears the penal consequences of his brother's sin. He does so when he cannot avoid so doing; and he does so frequently with his own full consent; indeed, by going far out of his way on purpose to bear it. Vicarious suffering runs through the whole human economy. But there is only One who could possibly take on himself the penalty of the world's sin - only One on whom could possibly be "laid the iniquity of us all." That one is the spotless "Lamb of God," that Son of God who became sin for man; he, "for the suffering of death was made a little lower than the angels," and took on him a mortal form. "Surely he hath borne our griefs, and carried our sorrows;... he was wounded for our transgressions, he was bruised for our iniquities," etc. (Isaiah 53:4, 5; 1 Peter 2:24).

II. THAT THE SACRIFICE OF CHRIST AVAILS TO REMOVE COMPLETELY ALL CONDEMNATION. When the children of Israel saw the live goat, over whose head their sins had been confessed, being led away into the waste wilderness where it would never more be seen (verse 22), they had a very vivid assurance made through their senses to their soul that "their transgressions were forgiven, and their sins covered." No such dramatic assurance have we now, but we may have the utmost confidence that our sins are forgiven us "for his Name's sake;" that "there is no condemnation to us who are in Christ Jesus," to us "who have redemption through his blood, even the forgiveness of sins" (Acts 13:39; Romans 5:9). Trusting in the slain Lamb of God, we may see, by the eye of faith, all our guilt and all our condemnation borne away into the land of forgetfulness, where God will remember it no more for ever.

III. THAT NO SACRIFICE WILL AVAIL ANYTHING WITHOUT ACTIVE PARTICIPATION ON OUR PART. Useless and unavailing altogether the slaying of the one goat and the sending away of the other without the act of confession and the imposition of hands by the high priest (verse 21); this part of the solemn ceremonial was essential; apart from that everything would have been vain. And without our personal spiritual participation the sacrifice of the Lamb of God will be all in vain.

1. There must be the confession of our sin; a confession of sin which springs from contrition for sin, and is attended by a determination to put all sin away (repentance).

2. Faith in the Divine Redeemer. "Our faith must lay its hand on that dear head of his."

3. And this must be the action of our own individual soul. Whatever guidance and encouragement we may gain from the ministers of Christ, we ourselves must repent and believe. - C.

Biblical Illustrator

Because of his issue he is unclean.

Leviticus 15:2-33

Human nature unclean

C. H. Mackintosh.

1. We learn, in a very striking manner, the intense holiness of the Divine presence. Not a soil, not a stain, not a speck can be tolerated for a moment in that thrice-hallowed region.

2. Again, we learn that human nature is the ever-flowing fountain of uncleanness. It is hopelessly defiled and defiling.

3. Finally, we learn, afresh, the expiatory value of the blood of Christ, and the cleansing, sanctifying virtues of the precious Word of God. When we think of the unsullied purity of the sanctuary, and then reflect upon nature's irremediable defilement, and ask the question, "However can we enter and dwell there?" the answer is found in "the blood and water" which flowed from the side of a crucified Christ — a Christ who gave up His life unto death for us, that we might live by Him.

(C. H. Mackintosh.)

Secret uncleanness

J. A. Seiss, D. D.

All the uncleannesses here enumerated are such as were, for the most part, unknown except to the individual alone. They must, therefore, refer to sins of solitude and secrecy. The lesson is here taught that we may be great sinners without anybody else knowing anything about it. There may be a very correct exterior life, and yet a secret cherishing of pride, and lust, and unbelief, and a secret painting of the walls with imagery, as much unfitting us for the society of the pure and good as any open and outbreaking wickedness. "The lively imagination of a gay, poetic mind is not less sinful when it scatters forth its luscious images, than the dull, brutal feelings of the stupid, ignorant boor." Even the quiet and involuntary exudations of natural feeling are often to be numbered with the uncleanest things. It is amazing how deep-seated the contaminations of sin are. A man may be truly penitent. He may be set to be a good servant of God; and yet, every now and then, he will find the disgusting uncleanness of sin quietly and unintentionally escaping from him, contaminating himself and those who come in contact with him or touch what he has touched. His whole nature is yet so full of remaining corruption that the least agitation causes it to trickle over. He lies down to sleep, and presently he finds it in his dreams. He puts forth his hand to welcome a friend, and the very touch sometimes awakes wrong echoes in the soul. He is accidentally thrown into the mere neighbourhood of sin, and the very atmosphere about him seems at times to be laden with excitations of impurity. His depravity cleaves to him like an old sore. Nor are these secret and involuntary outflowings of corruption mere trifles, unworthy of notice. They are here set forth under images and types among the most offensive and disgusting. They are too loathsome for public recital — too hideous even for the mind to dwell upon. God intends thus to signify His deep abhorrence of our inherent corruptions. He means to intimate to us that we have reason to be ashamed and confounded at the secret disorder which still works in us. Nay, He yet adds to these defilements a judicial sentence. They were uncleannesses which excluded from the sanctuary and everything holy. They brought condemnation with them. And some of them were so bad as to need atonement by blood. We need, therefore, to be on our guard against the beginnings of evil. It is indeed melancholy that we, as Christians, still have so much impurity cleaving to us. But still it is not without its good effects. We need something to keep us humble, to drive us continually to the throne of grace, and to keep us ever mindful of our dependence upon the mercy of God. It helps to soften us towards the failings of others, and to make us charitable in our judgments of offenders. It helps greatly to reconcile us to the idea of dying. It contributes to make our dying day a blessed day, because it will put an everlasting end to these vexations. Then we shall be delivered. "from the body of this death."

(J. A. Seiss, D. D.)

Purity required

J. M. Gibson, D. D.

In tins chapter the defilement of sin is the leading thought. Here again there can be no doubt that there was a sanitary element in the regulations. "Cleanliness is next to godliness" is not, as some suppose, a Bible sentence, but it is beyond all question a Bible sentiment. The first all-embracing law of the Mosaic economy is, "Be holy." And the second is like unto it, "Be clean": clean in person, clean in garments, clean in house, clean in camp, clean everywhere. Who can tell how much the world owes to these "health laws of Moses"? "It is certainly a curious thing," writes one who is an authority on the subject, "worthy the notice of every student of the progress of the human race, whether his standpoint be religious or purely scientific, that the moving camp in the wilderness was governed by as strict and perfect a sanitary code as any sanitary commission could now devise." But in the Mosaic institutes the purity of the soul was ever kept before the mind as the main thing to be desired and secured. "Our hearts sprinkled from an evil conscience," was always the first thing; "our bodies washed with pure water" was the second (Hebrews 10:22); and throughout the book of the law these two have been by God so joined together that no candid mind can put them asunder.

(J. M. Gibson, D. D.)

Cleanliness a religious dut

C. Clemance, D. D.

y: — We get here an illustration of that which so often occurs in the law of Moses, viz., that duties of the lowest, humblest order are urged on the people by the highest and noblest sanctions. Common work may be dignified by great motives. It will be regarded by a wise Christian man as a part of his duty which is by no means to be neglected, to maintain order and unsullied cleanliness in person and home.

(C. Clemance, D. D.)

The secret flow of sin from the natural heart

A. A. Bonar.

We are here taught the disgusting constancy with which our original, deep-seated corruption will naturally discover itself. In all situations, towards all persons, at all seasons, this filthiness of the secret soul may be traced. In ver. 4 the man is represented as unclean when he lieth down to sleep, or even to rest at noon. Ah! yonder lies a sinner, and the very ground under him is accursed. His very pillow may shortly become a spear under his throat; just as Jonah's rest soon became a tempestuous sea. A friend comes to see him and gently wakes him, but touches his couch in so doing, and becomes thereby unclean (ver. 5); for the man is all polluted. However amiable the friend you visit, yet, if still in his unhealed corruption, your intercourse with him spreads its baleful influence over you. You have insensibly been injured by the contact. Oh, how we should watch our souls in mingling with a world lying in wickedness l Oh, how holy, how marvellously strong in holiness was Jesus, who breathed this polluted air and remained as holy as when He came! If the man leave the spot, and another occupy it, that other has seated himself in the sinner's place (ver. 6), and the memory of his sin is not gone. He is in contact with a polluted thing. As when one of us now reads the details of a sinner's career, and our mind rests thereon, we are involved in this sin. If a physician (ver. 7) or an attendant touch the sick man's flesh, he is in contact with sin, and becomes polluted. This legal consequence of any actual contact with the defiled shows us, no doubt, the danger and hazard of even attempting to aid the polluted. It is at the risk of being ourselves involved in their sin. Therefore it must be watchfully done, not boldly and adventurously. You breathe an impure atmosphere: proceed with caution. If (ver. 8) any even accidental touch occur — as if the diseased man spit or sneeze, so as anything from him reaches the bystander, pollution is spread. An accidental word, a casual expression, an unexpected look, may suggest sin; and if it does, forthwith wash it all away ere evening comes. "Let not the sun go down upon thy wrath." Leave no stain for a moment upon thy conscience. When the man rides forth, lo! yonder is a sinner; and his saddle is polluted; and the mattress he spread on the floor of his tent for a temporary rest in his journey (ver. 10) is so polluted that the attendant who lifts it is defiled. Oh! sad, sad estate of man! In going out or coming in, in the house or by the way, his inward fountain of sin flows on unceasingly, and the Holy One of Israel follows him with His eye to mark him as a sinner. Nay, if he put his hand forth (ver. 11) to touch any one-to give him a friendly welcome, or aid him in any work, he conveys pollution, unless he have first "rinsed his hands in water." The sinner, whose natural heart is still unhealed, cannot do even a kind act without sin — his only mode of doing so would be "washing in clean water." And the vessels he uses (ver. 12)must be broken or rinsed in water; even as the earth, on which the sinner has stood as his theatre for committing evil shall be broken in pieces by the fire of the last day ("All these things shall be dissolved," 2 Peter 3:11), the trial by water being already past.

(A. A. Bonar.)

Atonement required for secret sins

A. A. Bonar.

A full atonement is required for our inward, secret sins, as much as for open and flagrant sins. The sinful vision that our fancy spread out before us for a moment must be washed away by blood. The tendency which our soul felt to sympathise in that act of resentment or revenge must be washed away by blood. The hour, or minutes, we spent in brooding over our supposed hard lot must be redeemed by blood. The selfish wish we cherished for special prosperity in some undertaking that was to reflect its credit on us only, is to be washed away by blood. The proud aspiration, the sensual impulse, the world-loving eye or soul cast on earth's glories, must be washed away by blood. The darkness, ignorance, suspicion, and misconception we entertain toward God and His salvation, retest be washed in blood. "Behold, Thou desirest truth in the inward parts, and in the hidden part (hidden region of the soul) Thou shalt make me to know wisdom" (Psalm 51:6).

(A. A. Bonar.)

Impurity a contagious evil

W. Clarkson.

All those details of Divine precept, by which every person and article anywise brought into contact with the unclean man or woman became unclean, bring out the truth that impurity is an essentially communicable evil. It is so physically; "let sinners look to it." It is so spiritually. How guilty in the very last degree are those who drive a nefarious trade in corrupt literature! How shameful to put indecent thought into print to pollute the young! How demoralising to the soul, how displeasing to God, how scrupulously to be avoided, the questionable conversation that borders on the indelicate and impure! (see Ephesians 5:3, 4, 12; Colossians 3:8).

(W. Clarkson.)

Beware of contact with sinful persons

Biblioth. Bibl.

All this mystically teaches us to beware of courting or choosing the conversation of those that have received any tincture of vice, and not to contract acquaintance with any persons who we have reason to believe are not on good terms with God. There is such a venomous contagion in vice and immorality that familiarity with sinners does, of itself, make a man an associate in their practices: so saith the son of Sirach (Ecclesiasticus 13:1), and thus the apostle commands (1 Timothy 5:22).

(Biblioth. Bibl.)

Plain speaking on the subject of purity

J. M. Gibson, D. D.

That plain speaking and plain dealing, such as we find here, was necessary, is amply proved by the history of the ancient world, and of the modern world too. The Bible is the only book that has exercised any considerable effect in keeping men and women pure. There are many books, where everything offensive to the ear is studiously avoided, which nevertheless are very poison to the soul. In the Bible, on the other hand, while there is not a little that is offensive to the ear, there is absolutely nothing that is poisonous to the spirit, unless the spirit has been poisoned already; for we must remember that while "to the pure all things are pure," "unto them that are defiled and unbelieving is m thing pure, but even their mind and conscience is defiled." There is absolutely nothing in the entire Bible that will not exert a holy and purifying influence on those who read it in the right spirit. And as a historical fact, such has been the result among those who have made these Scriptures their companion and counsellor. The Jews alone among the nations of antiquity had even the conception of purity as we understand it now. Consider for a moment whence we derive those exalted notions of purity which are widely prevalent in modern society, especially among Christian people. Even the purest and the best of Greek philosophers, those who in other respects have come nearest to Bible ethics, are wofully behind in regard to personal purity of heart and life, some of them tolerating and others approving that which enlightened Christian sentiment utterly condemns. Let any one fairly investigate the genesis and "evolution" of our modern ideas of chastity and purity and he will find that they are traceable chiefly to the Hebrew Scriptures as their source. And so the remarkable fact will present itself that to these very Scriptures, and largely to those parts of them which the corrupt imagination of certain cavillers finds an indecency which is all its own, we owe that very sentiment of delicacy which makes it impossible for us to read them aloud in public or in the family.

(J. M. Gibson, D. D.).

People

Aaron, Israelites, Moses

Places

Teman

Topics

Atonement, Blood, Bull, Cover, East, Finger, Front, Mercy, Seat, Seven, Sprinkle

Outline

1. how the high priest must enter into the holy place
11. The sin offering for himself
15. The sin offering for the people
20. The scapegoat
29. The yearly feast of the expiations

Dictionary of Bible Themes

Leviticus 16:14

1653 numbers, 6-10
5152 fingers

Leviticus 16:1-22

7316 blood, OT sacrifices

Leviticus 16:1-33

6616 atonement, in OT

Leviticus 16:1-34

1680 types
7422 ritual

Leviticus 16:2-34

5378 law, OT

Leviticus 16:3-34

6648 expiation
8629 worship, times

Leviticus 16:6-19

7308 Atonement, Day of

Leviticus 16:11-14

4615 bull

Leviticus 16:12-17

6606 access to God

Leviticus 16:13-15

7306 ark of the covenant

Leviticus 16:14-16

7454 sprinkling

Library

August 9. "He Shall Lay Both his Hands Upon the Head of the Live Goat, and Confess Over Him all the Iniquities of the Children of Israel; Transgressions and Sins" (Lev. xvi. 21).
"He shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel; transgressions and sins" (Lev. xvi. 21). As any evil comes up, and the consciousness of any unholy thing touches our inner senses, it is our privilege at once to hand it over to the Holy Ghost and to lay it upon Jesus, as something already crucified with Him, and as of old, in the case of the sin offering, it will be carried without the camp and burned to ashes. There may …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Day of Atonement
'And the Lord spake unto Moses after the death of the two sons of Aaron when they offered before the Lord, and died; 2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3. Thus shall Aaron come into the holy place; with a young bullock for a sin offering, and a ram for a burnt offering. 4. He shall put on the …
Alexander Maclaren—Expositions of Holy Scripture

The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Fact of the Redeemer's Return was Foreshadowed in the Ritual on the Annual Day of Israel's Atonement.
The order of events on the Day of Atonement are described in Leviticus 16, a chapter which is exceedingly rich in its typical signification. The Day of Atonement had to do with the putting away of Israel's sins, therefore, its dispensational application refers mainly to Israel though, as we shall see, the Church was also typically represented. We shall not now attempt anything more than a bare outline of the happenings of that most memorable day on Israel's sacred calendar. The order of its ritual …
Arthur W. Pink—The Redeemer's Return

The Great High-Priest.
"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: …
Martin Luther—Epistle Sermons, Vol. II

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be …
John Bunyan—The Works of John Bunyan Volumes 1-3

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament

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