Expositions of Holy Scripture: Genesis, Exodus, Leviticus and NumbersMaclaren, Alexander
Religion
Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers
Maclaren, Alexander
Bible. Pentateuch -- Commentaries; Bible. Pentateuch -- Criticism, interpretation, etc.
What sort of life will spring from the double realisation of God's
almightiness, and of our being ever before Him? 'Be thou perfect.'
Nothing short of immaculate conformity with His will can satisfy His
gaze. His desire for us should be our aim and desire for ourselves. The
standard of aspiration and effort cannot be lowered to meet weakness.
This is nobility of life--to aim at the unattainable, and to be ever
approximating towards our aim. It is more blessed to be smitten with
the longing to win the unwon than to stagnate in ignoble contentment
with partial attainments. Better to climb, with faces turned upwards to
the inaccessible peak, than to lie at ease in the fat valleys! It is
the salt of life to have our aims set fixedly towards ideal perfection,
and to say, 'I count not myself to have apprehended: but ... I press
toward the mark.' _Toward_ that mark is better than _to_ any lower. Our
moral perfection is, as it were, the reflection in humanity of the
divine almightiness.
The wide landscape may be mirrored in an inch of glass. Infinity may
be, in some manner, presented in miniature in finite natures. Our power
cannot represent God's omnipotence, but our moral perfection may,
especially since that omnipotence is pledged to make us perfect if we
will walk before Him.
2. Note the sign of the renewed covenant. Compliance with these
injunctions is clearly laid down as the human condition of the divine
fulfilment of it. 'Be thou perfect' comes first; 'My covenant is with
thee' follows. There was contingency recognised from the beginning. If
Israel broke the covenant, God was not unfaithful if He should not
adhere to it. But the present point is that a new confirmation is given
before the terms are repeated. The main purpose, then, of this
revelation, did not lie in that repetition, but in the seal given to
Abram by the change of name.
Another sign was also given, which had a wider reference. The change of
name was God's seal to His part. Circumcision was the seal of the other
party, by which Abram, his family, and afterwards the nation, took on
themselves the obligations of the compact.
Public-domain text, read in full here on John Shaqi.
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