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When a man has purified himself and taken upon himself vows of devotedness to God, then is he prepared to be the recipient of Divine communications. After Aaron's consecration, he is instructed both separately, and conjointly with Moses (Leviticus 10:8; Leviticus 11:1). The legislator and the priest act in harmony under a theocracy; the laws of God are the statutes of the nation.

I. THE SANCTIFICATION REQUIRED OF THE PEOPLE OF GOD.

1. It is a necessary consequence of his character and of the relationship they sustain to him. What the Master loves, the servant must love; what the King is, that his subjects become. Sanctity is the glory of God. To be untarnished, free from taint, this is his prerogative and separates him from all idol gods. Holiness is not so much one special attribute as the all-embracing purity, the bright cloud that invests his excellences with spotless splendour. Evil flies from his presence. Unless, therefore, his people manifest this separation from impurity, how can be take delight in them and bless them? Unless they reflect something of his image, how can he acknowledge them as his children? He says, "Be ye holy; for I am holy."

2. The intention of God has been signified in delivering his people from bondage, He declares himself Jehovah, the bringer-up of the Israelites from the land of Egypt, in order to be to them for a God (Elohim). This same design is expressed in Leviticus 20:26, "I the Lord am holy, and have severed you from other people, that ye should be mine." To what purpose was the yoke of idolatrous sinful Egypt broken, if Israel remained impure and unholy? The intent of Jehovah would be frustrated. A similar line of argument is pursued in 1 Peter 1:15-19, where the precept of the text is enforced by reference to the cost of redemption - not corruptible things, but the precious blood of Christ being the price of our ransom. We make the grace of God and the gift of his Son of none effect if we continue in the former sins.

3. This same deliverance is appealed to as a claim upon his people's gratitude and obedience. The very kindness of Jehovah in emancipating the nation and guiding them through the wilderness constituted a valid reason for abstaining from all that God forbade Unworthy are they of being the recipients of mercy who do not feel themselves bound thereby to please this merciful Lord. Shall not the love of Christ constrain us to live unto him, acknowledging that we are henceforth not our own? Conduct actuated by such motives is not servitude. It accords with the dictates of reason, conscience, and emotion. Compared with the bondage from which Christ releases us his yoke is easy, and his burden light indeed.

II. WHAT THIS SANCTIFICATION INVOLVES.

1. Adherence to distinctions unknown to the world in general. Some animals were to be regarded as totally unfit for food, others unclean under certain conditions. It was not the business of these teachers to make the distinctions, but to explain and enforce them. The popular classification was adopted - it would be the only one intelligible. Even in trivial waiters God's people are to be distinguished from the heathen. These distinctions were not simply arbitrary; they depended on considerations sanitary, ethical, and instinctive. Thankful for the relief the gospel affords us from the burdensome ceremonies of the Law, knowing that "every creature of God is good," we have yet to do all, whether we eat or drink, to the glory of God. His gifts are to be received with thanksgiving, sanctified by the Word of God and prayer. We are not "subject to ordinances that perish with the using," yet are we to set our affection on things above, and to mortify our members which are upon the earth; observances which the majority of mankind practice not. The line of division between things pure and defiling is plainly marked if we apply our eyes to survey it. Others may call us bigoted, narrow-minded, straight-laced, but we prefer the commendation of our Master to the good-will of men.

2. Possible loss of property. How vexatious to an Israelite to be obliged to destroy a vessel because it was polluted (verse 33), or a cooking-range (verse 35), or some moistened seed (verse 38)! Many like a religion that costs them nothing, that is not particular about trifles. Yet real is that man's religion who refuses to employ ill-gotten gain or dishonest measures, and who would renounce connection with a firm rather than be a party to unjust proceedings. Pity that so much evil should be condoned and defiling association suffered for sake of the profit it brings! If thy hand or thy foot cause thee to stumble, cast it off.

3. Continual care and trouble. To touch a dead animal necessitated ablution of the clothes, and the vessel which should be accidentally made "unclean" must be thoroughly washed, and both man and utensil remained ceremonially unclean till the evening. At any moment an Israelite might be compelled to repair the inroads of pollution, and constant caution was requisite to abstain from needlessly incurring stain. The sanctity God desires is a life-long work, and lovers of case had better not undertake it. To be like him who was "holy, undefiled, separate from sinners," is to take up the cross and deny one's self. "Watch and pray unceasingly" must be our motto. Thanks be to him who hath opened a "fountain for sin and uncleanness," wherein at all seasons we may bathe and come forth white as snow! Thus shall we show forth the praises of him who hath called us. Let us learn to welcome the opportunity of testifying our love to him who gave himself for us. - S.R.A.

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KJV: For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.

WEB: For I am Yahweh who brought you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy.