Leviticus 17:1-9 - Homiletics

Sacrifice is not in itself enough;

there must be uniformity in the manner in which it is offered, and identity of place in which it is made. The seven first chapters of the Book of Leviticus have given a minute statement of the ceremonies which are always to be unfailingly observed. Incidentally, it had been taught in these chapters that the place of sacrifice was the court of the tabernacle, but now every other place of sacrifice is stringently forbidden.

I. THE TABERNACLE AND AFTERWARDS THE TEMPLE WERE THE CENTRE OF THE JEWISH CHURCH , AND THEREFORE OF THE JEWISH STATE . Every community which is to be permanent must have a central idea, and that idea must be embodied in some formula, or still better in some institution. The tabernacle or the temple was such an institution to the Jew. It summed up in itself, and was the symbol to the Jew of all that he valued. It was the rallying point of the nation, the thing that each citizen was willing to live for and die for, whatever other differences might divide him from his fellows. This gave a strength and unity to the different tribes, which would otherwise have probably all fallen apart, and though it was not strong enough to prevent the great schism, Jeroboam's plan of supplying its place by an unreal substitute showed its force; it survived the destruction of the material temple by Nebuchadnezzar, preserved the exiled fragments of the nation during the Captivity, and inspired courage to return to Jerusalem and rebuild what they had lost. Nay, even now its memory keeps together the scattered members of a dispersed nation, and forms them into one people.

II. THE TABERNACLE OR TEMPLE WAS THE EFFECTIVE SIGN OF UNITY TO THE JEWS BECAUSE IT CONTAINED THE ARK . The ark was the visible symbol of the presence of God among his chosen people. Therefore the hearts of the people went out towards the sanctuary with adoration and love. Therefore all the sacrificial rites had to be performed before the door of the sanctuary, not only while they lived in the wilderness, but when they were settled in Canaan. The journeys up to Jerusalem at the three great festivals intensified their love for the temple, and made them feel their union and communion with one another and with God. Nor did the institution of synagogues throughout the land interfere with this feeling, as the worship conducted in them was recognized as being of an inferior description to that which could be celebrated at the temple alone. The temple was, in the estimation of the Jew, the local abiding-place of God upon earth. Even when the ark and the mercy-seat were gone, it retained this character above every other spot.

III. THE IDEA OF A LOCAL PRESENCE OF GOD IN ANY GIVEN PLACE ON EARTH IS ABOLISHED . "Believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.… the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth" ( John 4:21-24 ). "For from the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering: for my Name shall be great among the heathen, saith the Lord of hosts" ( Malachi 1:11 ). There is no local or material centre to the Christian Church; no one city holy because it contains the temple; no one temple holy because it contains the visible presence of God; no one high priest on earth holy because alone privileged to enter into that presence. The spiritual has superseded the material.

IV. THE UNITY OF THE CHRISTIAN BODY IS TO BE OTHERWISE MAINTAINED . Its unity is commanded and prayed for by Christ: "Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are." "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us:… that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one" ( John 17:11 , John 17:20-23 ). And it is enjoined by the apostle, "Endeavouring to keep the unity of the Spirit in the bond of peace" ( Ephesians 4:3 ). So far and at such times as Judaical and materializing views have prevailed in the Church, attempts have been made to preserve this unity in the Jewish manner, by making an earthly head of the Church, round which the members might gather.

V. THE TRUE BONDS OF UNITY IN THE CHRISTIAN CHURCH .

1 . The common possession of the" one Spirit " ( Ephesians 4:4 ), who unites all the members by the internal cohesion of unanimity and love.

2 . The common possession of the "one Lord" ( Ephesians 4:5 ), the invisible Head of the body, from whom there flows down into the members a life shared by all alike.

3 . The common possession of the "one God and Father of all" ( Ephesians 4:6 ), whose Fatherhood makes us all brethren.

4 . The common possession of" one faith" ( Ephesians 4:5 ), "once (for all) delivered to the saints" (Jud Leviticus 1:3 ).

5 . The common possession of" one hope" ( Ephesians 4:4 ) of eternal life.

6 . The common possession of "one baptism" ( Ephesians 4:5 ), by which we were made members of the "one body" ( Ephesians 4:4 ).

7 . The common possession of the other sacrament appointed to continue "till he come" ( 1 Corinthians 11:26 ).

8 . The common possession of the ministry instituted "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:… that we may grow up into him in all things, which is the bead, even Christ" ( Ephesians 4:12-15 ).

VI. THE NATIONALITY AND INDEPENDENCE OF CHURCHES NOT INCOMPATIBLE WITH CATHOLIC UNITY . if there were one visible head of the Church on earth, or one divinely constituted earthly centre of Christendom, there could be no such thing as an independent or a National Church. But this conception of the Church Catholic, partly Judaical, partly feudal, is wholly false. The possession of the above-named qualifications makes a particular Church partaker in Catholic unity, the ideal Christian Church consisting of a federal union of such Churches in union and communion one with another, agreeing in their belief, but not necessarily uniform in their ceremonies and rites (Art. 34).