Then the LORD said to Moses and Aaron, Sermons
I. THREE MAIN PRINCIPLES ON THE SUBJECT OF CORRUPTION. In God's view, as we gain it from his Word, 1. Corruption (impurity) may attach to the "house" or community as well as to the individual. We read of "the iniquity of the house of Israel," and of "the iniquity of the house of Judah" (Ezekiel 4:5, 6); of "the house of Israel dealing treacherously with God" (Jeremiah 3:20), etc. 2. That earnest effort should be made to cleanse it from corruption. The leprous house of stone was to be cleansed: the stones in which the plague was were to be taken away (verse 40); the house was to be scraped round about, and its unclean dust cast out of the camp (verse 41); other stones were to be placed and other mortar used instead (verse 42): the leprous part was to be removed and the house renovated. So must the contaminated community purify itself, removing that from it which is evil and corrupting its Achan, its Ananias and Sapphira, its Simon the sorcerer, its guilty member (1 Corinthians 5), etc. 3. That, all efforts failing, the house will be destroyed. "He shall break down the house, the stones of it," etc. (verse 45). A community of any kind that is incurably corrupt (1) had better be broken up deliberately by the hand of man; but if no (2) will certainly be dissolved in time by the hand of God. The history of the world abounds in proofs that moral and spiritual corruption lead on to feebleness, decay, dissolution. II. THREE MAIN APPLICATIONS OF THE PRINCIPLES. To any leprous "house," to any community into which seeds of corruption have been introduced, these principles will apply. They may with peculiar appropriateness be referred to: 1. The nation. The "house of Judah" and the "house of Israel" were continually warned that they had erred from the ways of the Lord and become corrupt, that they must cleanse themselves from their impurities, or that they would be abandoned by God to their doom. Assyria, Judaea, Egypt, Greece, Rome, the Ottoman Empire, provide striking and eloquent illustrations. 2. The family. The "house of Eli" and the "house of Saul" illustrate the principles of the text; so also many a "house" in Christian times that has risen to honour and influence, that has grown leprous (corrupt), that has not heeded the warnings of the Word of God to put away the evil of its doings, and that has fallen into decay and has disappeared. 3. The Church. This is the "house of God" on earth (1 Timothy 3:15; 2 Timothy 2:20; Ephesians 2:19; Hebrews 3:6). This house may show signs of leprosy; and in individual Churches corruption may break out - in doctrine (Galatia), in public worship (Corinth), in morals (Pergamos, Thyatira), in spiritual life (Ephesus, Sardis, Laodicea). The corrupt Church must be cleansed, or it will be disowned of the Divine Lord, and it will perish in his high displeasure (Revelation 2:5, 16, 23, 27; Revelation 3:3, 17-19). - C.
The law of the leper in the day of his cleansing. I. THE DISEASE.1. Its peculiar designation. Leprosy the "plague of boils" (Deuteronomy 28.), which applies very forcibly to sin. 2. Its distinguishing characteristics. Small in appearance; so in a vicious course of life. It gradually spread, as does sin spread over all the powers and faculties of a man. 3. Its pernicious consequences. The malady was injurious to society, as being infectious and pernicious; to the person himself, excluding him from all society, civil and religions. So sinners corrupt others, while their abominable ways shut them from the communion of the faithful. II. THE CURE OF THE DISEASE. 1. No human means could be availing. The leper would gladly have cured himself. No art of man was effectual (2 Kings 5:7). We have no remedy of man's devising for sin (Romans 7:19, 24). 2. If the leper was cured, it was by God alone, without the intervention of human means (Luke 17:14; Isaiah 51:7). Nothing was prescribed or attempted for the removal of this distemper. And none but God can remove sin, &c. (Romans 7:10, 18; Ephesians 5:9; 1 Peter 2:2). 3. But the cure was associated with blood and water. And to be cleansed from the leprosy of sin we must have applied the blood and spirit of Christ (1 John 1:7; Ezekiel 36:25). III. THE CONFIRMATION OF THE CURE BY THE PRIEST, 1. A person was not to be pronounced clean on a sudden. The priest was to use much caution and deliberation. Caution should be exercised by ministers and office-bearers in the Church towards those who are candidates for fellowship. 2. When it evidently appeared that soundness had been imparted to his disordered body, this was declared with due solemnity. Here we see the pre-eminence of our High Priest; for while the priest merely declared the leper healed, He most effectually heals. Let those infected with the leprosy apply to their souls the Divinely appointed remedy; and let those who have been cleansed from it carefully discharge the duty enjoined on them. (ver. 10, &c.). (W. Sleigh.) 2. That sin infects men's bodies, garments, and houses. 3. Of the office of ministers, in visiting the sick (ver. 44). 4. Of our cleansing by the blood of Christ. 5. Of the honourable calling of physicians. They should be — (1) (2) (3) (4) (A. Willet, D. D.) 2. That vicious persons be not with too great facility reconciled. 3. God accepts of our obedience according to our heart. 4. To give thanks to God for our health. (A. Willet, D. D.) Although leprosy was not curable by human remedies, it did not always continue for life. It was often sent as a special judgment, as in the cases of Miriam, Azariah, and Gehazi. The Jews generally looked upon it in this light. Its very name denotes a stroke of the Lord. This of itself rather implies that it may cease with the repentance and forgiveness of the smitten offender. It was the anticipation of the healing, of at least some persons leprously affected, that formed the basis of the provisions here laid down. They constitute "the law of the leper in the day of his cleansing"; and if there was no possibility of cure, there was no use of this law. You will observe, however, that these regulations were not for the cure of the leper, but for his ceremonial cleansing after the cure. The disease had first to be stayed, and then began this process of cleansing off all its lingering effects and disabilities. I therefore take the deepest intention of these rites to be to illustrate the nature of sanctification. Justification is also implied, but only as connected with sanctification.1. In the first place, it is presupposed that the leper's disease had been stayed. And this healing again points to some putting forth of Divine power and grace quite different from anything here brought to view, and far anterior to the commencement of these services. The first motion of our salvation is from God. It begins while we are yet in the very depths of our defilement and guilt. "While we were yet sinners, Christ died for us." A full and free forgiveness of all our sins is provided. And the only remaining requirement is to "go show thyself to the priest, and offer for thy cleansing, according as Moses commanded." 2. The leper, finding his leprosy stayed, was to go to the judge in the case and claim exemption from the sentence that was upon him. And to render this the more easy for him, the priest had to "go forth out of the camp" to meet him. The very moment the sinner believes in the healing proclaimed to him in the gospel, and sets himself to move for his cleansing, Christ meets him. 3. And when the healed leper thus presented himself to the priest, there was no alternative left. He had to be pronounced cured. And so Christ hath bound Himself to acquit and absolve every sinner who thus comes to Him in the strength of the gospel message. There is no further hindrance in the way. The man is justified. The sentence that was against him is rescinded and taken away. But the mere absolution of the priest did not fully restore the leper. Though his disease was stayed, there was a taint of it remaining to be purged off before he could join the camp or the holy services. And so our whole salvation must miscarry if it does not also take in an active holiness, purifying our hearts and lives, and transforming us into the image of our Redeemer. How this sanctification is effected is what we are now to consider. I. To cleanse the recovered leper, the first thing to be done was THE PROCUREMENT OF TWO CLEAN BIRDS, THE ONE OF WHICH WAS TO BE SLAIN, AND THE OTHER TO BE DIPPED IN ITS FELLOW'S BLOOD AND SET AT LIBERTY. These two doves, the gentlest of all God's creatures, at once carry our thoughts back to Christ and His wonderful history. The fate of the one shows us how He was mangled for human guilt, crushed to death for the sins of others, and brought down to the depths of the earth. The other, coming up out of the earthern vessel, out of the blood of its fellow, shows us how Jesus rose again from the rocky sepulchre, and ascended up out of the hand of His captor on strong and joyous pinions far into the high abodes of heaven, scattering as He went the gracious drops of cleansing and salvation. The introduction of these birds, in this connection, presents a great theological fact. As they typify Christ, they show that our sanctification, as well as our justification, proceeds from His Cross and resurrection. II. The next thing to be done for the cleansing of the recovered leper was THE ARRANGEMENT AND USE OF MEANS TO APPLY THE CLEANSING OF BLOOD. Christ has appointed certain instruments and agencies to convey to us the purifying elements. First of all is the cedar stem of His Word, durable, fragrant, and instinct with celestial power and life, speaking through all the visible creation, but much more distinctly and powerfully in the written Scriptures. Along with this, and fastened to it, is the scarlet wool of the holy sacraments, absorbing, as it were, the whole substance of' Christ crucified, and performing an important part in the impartation of the same to our souls. And along with this scarlet wool, and bound to the same stem, are the many little aromatic stems of prayer, with the sanctifying blood running out and hanging in drops on every point, ready to flow upon and cleanse the humble worshipper. III. A third requirement for the leper's cleansing was, THAT HE SHOULD "WASH HIS CLOTHES, AND SHAVE OFF ALL HIS HAIR, AND WASH HIMSELF IN WATER." This was his own work. It was to be done by the leper himself. Its spiritual significance is easily understood. It refers to the sinner's repentance and reformation. He must cleanse himself from all his old and base surroundings. He must separate between himself and everything suspicious. IV. But there is another particular entering into this ritual cleansing. After everything else had been done, SACRIFICES WERE TO BE OFFERED. We must wash, and repent, and reform; but it avails nought without blood. Water, the purest that ever dropped from mossy rock, or gushed from the mountain spring, is not able to cleanse a man for heaven. Tears of repentance, though pure as those which trickled down the Saviour's cheeks, cannot wash out the stains of sin, except they be mingled with the blood that dripped from His wounds. And no moral improvements can entitle us to eternity's honours if they are not connected with the suretyship and sacrifice of Jesus. The source of all sanctification is in His death and resurrection. All the glories of eternal life still refer us back to Calvary. Grace in Christ Jesus commenced the work, and grace in Christ Jesus must complete it. The only peculiarity which I notice here is that some of the blood and oil was to be touched to the cleansed leper, the same as in the consecration of the priests. It points to the very culmination and crown of Christian sanctity. The blood of the trespass-offering stands for the blood of Christ, and the holy oil for the Holy Spirit. These are the two great consecrating elements of Christianity. "With these our High Priest approaches us through the gospel, to complete our cleansing and ordain us to the dignities and duties of our spiritual calling. V. There is one point more in these ceremonies to which I will call your attention. I refer to THE TIME WHICH THEY REQUIRED. A leper could by no possibility get through with his cleansing under seven days. One day was enough to admit him into the camp; but seven full days were requisite to admit him to his home. There was therefore a complete period of time necessary to the entireness of his cleansing. This arrangement was not accidental. It has its full typical significance. It refers to the fact that no one is completely sanctified in the present life; and that a complete period of time must ensue before we reach the rest to which our cleansing entitles us. We have attained unto very high honours. We have secured very exalted privileges. But everything has not yet been done, and all our disabilities are not yet removed. Great services yet remain to take place when the seven days have elapsed. And until then we must patiently wait. The influences of sin still linger about the old tenement, and we must suffer the consequences of it until the term of this present dispensation ends. Then shall our High Priest come forth again, and "change our vile bodies, and fashion them like unto His own glorious body." The last lurking-places of defilement shall then be cut off. The last act of the leper's cleansing was to shave off his hair. When that was done he entered upon all the high services of the Tabernacle, and went to his home a saved man. (J. A. Seiss, D. D.) First of all, "he shall be brought unto the priest; and the priest shall go forth out of the camp," and see him; and then the priest, when he finds that he is clean, shall pronounce him clean. Next the priest was to take "two birds alive and clean, and cedar-wood and scarlet, and hyssop: and the priest shall command that one of the birds be killed in an earthern vessel over running water." Now it seems absurd to speak of an earthern vessel, and water in it called "running water." But all the absurdity is taken away when we recollect that the original is "living water." It is the same expression that occurs in other parts of Scripture. "I will give unto him living water" — "It shall be in him a well of living water." And the real meaning of this passage is "fresh water" from the fountain, and not stagnant, and unfit for physical, or for spiritual, or for ecclesiastical purposes. Then it has been supposed that the one bird that was slain was meant to describe the death of Christ; and the dismissal of the other bird, after being dipped in the blood of the slain bird, was meant to be a type and prefiguration of the resurrection. It is nowhere in Scripture said to be so, but it is obviously typical of sacrifice; and no one sacrifice, no one symbol, could set forth the completeness of the work of Christ; and therefore many symbols may have been employed and combined to set forth that great and blessed act. We read, then, that the person, after this, was still to present an offering of "two he-lambs, without blemish"; and to remain at the door of the Tabernacle of the congregation till the priest had offered these; and by this he was to have access to the congregation. We read that the priest was to sprinkle him seven times; that is, completely, the number meant to denote perfection. He was also to touch the tip of his right ear, to denote that that ear should be opened only to all that was pure. He was also to touch the thumb of the right hand, to teach that every act was to be consistent with his character. And upon the right foot, to show that he was to walk in God's ways, which are ways of pleasantness and of peace. So that the man should feel — what is stated by the apostle in Romans 12. — that he was to present himself, soul and body, a living sacrifice, acceptable to God through Jesus Christ. Now the language employed here-the hyssop, and the cedar-wood, and the sprinkling — casts light upon many passages in the Psalms, and those passages, again, cast light upon the phraseology of the New Testament. "Ye are come unto the sprinkling of the blood of Jesus." We read again, in another passage, of "the sprinkling of His blood," the "blood of sprinkling." The meaning of that is, just as the life of the turtledove, the lamb, or the bird, was sacrificed by the shedding of its blood, and typically and ecclesiastically, or Levitically, virtue or qualification was imparted to the person related to it; so the efficacy of Christ's death, represented by His blood — that is, the atoning efficacy of it — is to be applied so to our hearts and consciences that we may have peace with God, free pardon of our sins, and the hope of an inheritance among all them that are sanctified.(J. Cumming, D. D.) Cecil had been a great sufferer for years, and none of his medical friends had been able to ascertain the cause. At length Mrs. Cecil was told of a physician who was extremely skilful in intricate cases, and whom she entreated him to consult. On entering the physician's room, he said, "Welcome, Mr. Cecil; I know you well by character, and as a preacher. We must have some conversation after I have given you my advice." Mr. Cecil then described his sufferings. The physician considered a moment, and then said, "Dear sir, there is only one remedy in such a case as yours; do first try it; it is perfectly simple," and then he mentioned the medicine. Mr. Cecil, fearing to occupy too much of his time, rose to leave, but the physician said, "No, sir, we must not part so soon, for I have long wished for an opportunity of conversing with you." So they spent half an hour more, mutually delighted with each other's society. On returning home, Mr. Cecil said to his wife, "You sent me to a most agreeable man — such a fund of anecdote, such originality of thought, such a command of language." "Well, but what did he prescribe for you?" Mrs. Cecil anxiously inquired. There was a pause, and then Mr. Cecil exclaimed, "I have entirely forgotten the remedy; his charms of manner and conversation put everything else out of my mind." "Now, young men," said Mr. Cecil, "it will be very pleasant for you if your congregations go away saying, ' What eloquence! what original thought! and what an agreeable deliver!' Take care they do not forget the remedy, the only remedy, Christ and His righteousness, Christ and His atonement, Christ and His advocacy."(Memoir of Wm. Marston.) Christ cared the demoniac, the paralytic, the leper. He took the most chronic and complicated diseases, and they could not stand before His fiat. To one He said, "Be thou clean"; to another He said, "Take up thy bed and walk"; to another, "Damsel, arise"; and all these were not only cured as to the body, but cured as to the sicknesses of the soul. A pastor went into the house where there was a young Christian dying in great triumph. He entered the room to congratulate her as she was about to enter heaven, and as he went into the room and began to talk cheerfully about the joys that were immediately before her, her sister left the room. A few weeks after the pastor was called to the same house, and this sister who had left the room was about to take her departure into the eternal world, but she was not ready. She said to the pastor, "You don't remember me, do you?" "Oh, yes," he replied, "I remember you." "Do you remember when you were talking to my sister about heaven I left the room?" "Yes," he said, "I remember that." She said, "Do you know why I left?" "No," he replied, "I don't." "Well," she said, "I didn't want to hear anything about my soul, or about heaven, and now I am dying. Oh, sir, it is a dreadful thing to die!" Now, what was the difference between those two sisters? The one was perfectly cured of the terrible disease of sin, the other was not.(T. De Witt Talmage.) The Church Scholars' Magazine. Now, children, if my watch has lost its mainspring, where shall I go to get it mended? To the tailor's? No. To the blacksmith's? No. To the watchmaker's? Yes. Why? Because he makes watches, and knows how to mend them. Now, if your hearts are bad, where will you go to have them healed? To your parents? No. To the priest? No. To Jesus Christ? Yes. Why? Because Be made the heart, and knows how to heal it.(The Church Scholars' Magazine.) Christ is an Almighty Doctor. At midnight a sudden disease comes upon your little child. You hasten for a physician, or you telegraph for the doctor as soon as you can, and hour after hour there is a contest between science and the King of Terrors. And yet you stand there and you watch and you see the disease is conquering fortress of strength after fortress of strength, until after a while you stand over the lifeless form and have to confess that there is a limit beyond which human medicament cannot go. But I hail at this moment an Almighty Doctor, who never lost a patient. Why, a leper came out with a bandage over his mouth and utterly loathsome, so they drove him out from all society, and when he came out the people all ran, and Christ ran. But Christ ran in a different direction from the people. They all ran away from the poor man; Christ ran towards him. And then a second leper came out with a bandage over his mouth, and a third, and a fourth, and so on until there were ten lepers, and I see Christ standing among them. It is a dangerous experiment, you say. Why, if you caught the breath of one such man as that, it would be certain death. There, sublimely great in goodness, Christ stood among the ten lepers, and He cured the first, and the second, and the tenth.(T. De Witt Talmage.) Some time ago a man wished to cut down a tree in his garden, and took it in hand to do it himself. Taking a spade, he cleared away the earth from the roots, and laid them bare for the axe. He hewed all the roots and suckers he saw, and then pushed and pulled at the tree, but it remained as firm as ever. Going to his gardener, he consulted him about it, and his reply was, "Ah, sir, you have not cut the tap-root. You may hack and cut away at all the rest of the roots, but unless you cut it the tree will never fall." There are hundreds of sin-sick souls who persist in pruning away this sin and that sin, but they wilfully refuse to cut the tap-root of sin.Two birds. I. In the first bird let us see the SAVIOUR.1. The bird was to be "clean." Christ perfectly holy. 2. A bird's being chosen in this rite may point us whence our Saviour came — from heaven. 3. The bird was slain. Christ tasted death for us. This shows — (1) (2) (3) 4. As to what bird it was, we do not certainly know, but commentators tell us all the birds prescribed by Moses were common and accessible. So the Saviour is not far off, but near at hand. 5. The "earthern vessel" reminds us of the Saviour's humanity. And the fact that it contained not only blood but also clear water, may remind us that He saves by His Spirit as well as by His blood — that His salvation includes sanctification as well as justification. II. Let us see in the other bird the BELIEVER. 1. That the Christian is represented by a bird, just as the Saviour is, may teach us — (1) (2) 2. That the Christian is represented by a clean bird teaches — (1) (2) 3. That this bird was dipped in the blood of the slain bird shows us plainly the way of salvation — by faith. 4. That the bird on being dipped was then let loose into the open field, teaches the blessed freedom, the glorious change which immediately takes place on a man's believing. 5. May we not also learn that while the Christian is free, yet he will always use his liberty as the bird does, not to sink earthward, but to soar heavenward? III. As the living bird seems to have been dipped into the blood of the dead by means of a cedar staff, to which, along with a bundle of hyssop, it was attached by a band of scarlet wool, we take this staff as a representation of the GOSPEL, through the foolishness of preaching which it pleases God to save them who believe. Doing so, we learn from 1 Kings 4:30, that cedar-wood and hyssop were regarded as the two extremes of vegetable creation; and so the gospel is (1) (2) (3) (D. Jamison, B. A.) (S. H. Kellogg, D. D.) 1. Now the dead bird of my text, captured in the air, suggests the Lord Jesus, who came down from the realms of light and glory. He once stood in the sunlight of heaven. He was the favoured of the land. He was the King's Son. But one day there came word to the palace that an insignificant island was in rebellion, and was cutting itself to pieces with anarchy. I hear an angel say: "Let it perish. The King's realm is vast enough without the island. The tributes to the King are large enough without that. We can spare it." "Not so," said the Prince, the King's Son; and I see Him push out one day, under the protest of a great company. He starts for the rebellious island. He lands amid the execrations of the inhabitants, that grow in violence until the malice of earth has smitten Him, and the spirits of the lost world put their black wings over His dying head and shut the sun out. The hawks and vultures swooped down upon this dove of the text, until head and breast and feet ran blood — until, under the flocks and beaks of darkness the poor thing perished. No wonder it was a bird taken and slain over an earthern vessel of running water. It was a child of the skies. It typified Him who came down from heaven in agony and blood to save our souls. 2. I notice also in my text that the bird that was slain was a clean bird. The text demanded that it should be. The raven was never sacrificed, nor the cormorant, nor the vulture. It must be a clean bird, says the text, and it suggests the pure Jesus, the holy Jesus. Although He spent His boyhood in the worst village on earth, although blasphemies were poured into His ear enough to have poisoned any one else, He stands before the world a perfect Christ. 3. I remark also, in regard to this first bird, mentioned in the text, that it was a defenceless bird. When the eagle is assaulted, with its iron beak it strikes like a bolt against its adversary. This was a dove or a sparrow — most probably the former. Take the dove, or pigeon, in your hand, and the pecking of its beak upon your hand makes you laugh at the feebleness of its assault. The reindeer, after it is down, may fell you with its antlers. The ox, after you think it is dead, may break your leg in its death struggle. The harpooned whale, in its last agony, may crush you in the coil of the unwinding rope. But this was a dove — perfectly harmless, perfectly defenceless — type of Him who said, "I have trod the winepress alone, and there was none to help." None to help! The murderers have it all their own way. Where was the soldier in the Roman regiment who swung his sword in the defence of the Divine Martyr? Did they put one drop of oil on His gashed feet? Was there one in all that crowd manly and generous enough to stand up for Him? Were the miscreants at the Cross any more interfered with in their work of spiking Him fast than the carpenter in his shop driving a nail through a pine board? The women cried, but there was no balm in their tears. None to help! none to help! 4. But I come now to speak of this second bird of the text. The priest took the second bird, tied it to the hyssop branch, and then plunged it in the blood of the first bird. Ah, that is my soul plunged for cleansing in the Saviour's blood. There is net enough water in the Atlantic and Pacific oceans to wash away our smallest sin. Sin is such an outrage on God's universe that nothing but blood can atone for it. You know the life is in the blood, and as the life had been forfeited, nothing could buy it back but blood. What was it that was sprinkled on the door-post when the destroying angel went through the land? Blood. What was it that went streaming from the altar of ancient sacrifice? Blood. What was it that the priest carried into the Holy of Holies, making intercession for the people? Blood. What was it that Jesus sweat in the Garden of Gethsemane? Great drops of blood. What does the wine in the sacramental cup signify? Blood. What makes the robes of the righteous in heaven so fair? "They are washed in the blood of the Lamb." What is it that cleanses all our pollution? "The blood of Jesus Christ, which cleanses from all sin." 5. I notice now that as soon as this second bird was dipped in the blood of the first bird, the priest unloosed it, and it was free — free of wing and free of foot. It could whet its beak on any tree-branch it chose; it could pick the grapes of any vineyard it chose. It was free. A type of our souls after we have been washed in the blood of the Lamb. We can go where we will. We can do what we will. You say, "Had you better not qualify that?" No; for I remember in conversion the will is changed, and the man will not will that which is wrong. 6. The next thing I noticed about this bird, when it was loosed — and that is the main idea — is, that it flow away. Which way did it go? When you let a bird loose from your grasp which way does it fly? Up. What are wings for? To fly with. We should be going heavenward. That is the suggestion. But I know that we have a great many drawbacks. You had them yesterday, or the day before; and although you want to be going heavenward, you are constantly discouraged. But, I suppose, when that bird went out of the priest's hands it went by inflections — sometimes stooping. A bird does not shoot directly up — but this is the motion of a bird. So the soul soars towards God, rising up in love, and sometimes depressed by trial. It does not always go just in the direction it would like to go. But the main course is right. (T. De Witt Talmage.) (C. Wadsworth, D. D.) (J. Spencer.) (S. S. Chronicle.) (John Vaughan.) 1. God uses little things for His work. True He uses the great cedar for making His temple, and the acacia boards for His tabernacle; but He also uses the little hyssop. Children are but "little things," and yet the Lord needs and uses them. Illustration: Naaman's maid. Children at our Lord's triumphal entry. The nurse who influenced the good Lord Shaftesbury. 2. God chooses the little things He wants to use. There are many little plants besides the hyssop; but only that one was chosen for this particular work. There are many sorts of grass, but only one, with specially interlacing roots, is used to keep up the great dams that hold back the sea in Holland. God will find out some particular work for each one of us; and all through life, as well as now, our joy will be to do what He finds for us to do. 3. God expects us to put something of our own into our service. The hyssop had something of its own. It put it into its work when it was used to soothe Christ's pain on the Cross. It is not enough just to do right, we must try to do right earnestly, skilfully, cheerfully, prettily: putting our own best selves into the doing. We are to be God's agents, but we must never forget this — He would have us put our love, our goodwill, our abilities, and our happy spirit, into all His work. (J. A. Seiss, D. D.) (J. Parker, D. D.) 8269 holiness, separation from worldly The First Stage in the Leper's Cleansing Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria. Jesus Sets Out from Judæa for Galilee. Jesus Heals a Leper and Creates Much Excitement. John's First Testimony to Jesus. John the Baptist's Person and Preaching. Leviticus |
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