Psalm 25 [6]:

1 The Prophet touched with the consideration of his sins, and also grieved with the cruel malice of his enemies, 6 Prayeth to God most fervently to have his sins forgiven. 7 Especially such as he had committed in his youth. He beginneth every verse according to the Hebrew letters, two or three except.

A Psalm of David.

1 Unto thee, O Lord, do I lift up my soul.

2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

4 Shew me thy ways, O Lord; teach me thy paths.

5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

6 Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O Lord.

8 Gracious and righteous is the Lord: therefore will he teach sinners in the way.

9 The meek will he guide in judgment: and the meek will he teach his way.

10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.

11 For thy name’s sake, O Lord, pardon mine iniquity; for it is great.

12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.

13 His soul shall dwell at ease; and his seed shall inherit the earth.

14 The secret of the Lord is with them that fear him; and he will shew them his covenant.

15 Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.

16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.

17 The troubles of my heart are enlarged: O bring thou me out of my distresses.

18 Look upon mine affliction and my pain; and forgive all my sins.

19 Consider mine enemies; for they are many; and they hate me with cruel hatred.

20 O keep my soul, and deliver me: let me not be ashamed; for I trust in thee.

21 Let integrity and uprightness preserve me; for I wait on thee.

22 Redeem Israel, O God, out of all his troubles.

We saw previously the truth and sincerity that the Christian possesses and brings before the Lord. How that in all our afflictions it is necessary for us to maintain a pattern of devotion and godliness that we might not be ashamed when we bring before Him our petitions. Yea more than this, we must look back at past sins and seek forgiveness for them, not harboring any hidden malice or secret lust, but heartily press forward toward complete mortification of body and spirit. And this is necessary for us for the sake of God who is holy, and why it is impressed so frequently in the scriptures, “be holy for I am holy” and “your body is the temple of the Holy Ghost which is in you”. Therefore if we are to be successful in prayer, and send forth true petitions of spiritual matter, let us be purified from sin which is offensive and abhorrent to God. This is why David seeks for forgiveness even of past sins and asks that God would guide him into truth, so that he would not err.

We should note also the thorough examination of the petition. For David does not merely present a request, nor does he present a request with some reasons, but he looks to the mercy of God in the past as effectual causes why God should be merciful to him now. And this is a remarkable fault of Job if you read through his dialogues with his friends. Job thought that God forsook him, and altogether abandoned him, and had set himself against him. He did not pray as David, “remember thy former lovingkindnesses” as was right, fitting and just for him, but he complained and made bitter lamentation for that which he was going through in the present. But when we are tormented by present grief or affliction, it is not for us to dwell only on the present, though we are to study the nature and cause of affliction, but we are also to remember the lovingkindnesses of God and bring them to His remembrance in prayer. Not that He is forgetful, but because we are, and this is why this is set down for us in the word of God. So that we will look back on all the times that God was merciful to us, and not forget His kindness, that in the time of affliction we might have strong consolation, and also reason in prayer that God should be merciful to us, just as in times past. God does not forget to be merciful, and we should not forget His mercies towards us.

Calvin,
From this it appears, in the first place, that David was grievously afflicted and tried, so much so that he had lost all sense of God’s mercy: for he calls upon God to remember for him his favor, in such a manner as if he had altogether forgotten it. This, therefore, is the complaint of a man suffering extreme anguish, and overwhelmed with grief. We may learn from this, that although God, for a time, may withdraw from us every token of his goodness, and, apparently regardless of the miseries which afflict us, should, as if we were strangers to him, and not his own people, forsake us, we must fight courageously, until, set free from this temptation, we cordially present the prayer which is here recorded, beseeching God, that, returning to his former manner of dealing, he would again begin to manifest his goodness towards us, and to deal with us in a more gracious manner. This form of prayer cannot be used with propriety, unless when God is hiding his face from us, and seems to take no interest at all in us. Moreover David, by having recourse to the mercy or compassion and goodness of God, testifies that he trusts not to his own merit as any ground of hope. He who derives every thing from the fountain of divine mercy alone, finds nothing in himself entitled to recompense in the sight of God. But as the intermission which David had experienced was an obstacle which prevented his free access to God, he rises above it, by the very best remedy — the consideration, that although God, who from his very nature is merciful, may withdraw himself, and cease for a time to manifest his power, yet he cannot deny himself; that is to say, he cannot divest himself of the feeling of mercy which is natural to him, and which can no more cease than his eternal existence. But we must firmly maintain this doctrine, that God has been merciful even from the beginning, so that if at any time he seem to act with severity towards us, and to reject our prayers, we must not imagine that he acts contrary to his real character, or that he has changed his purpose. Hence we learn for what end it is that the Scriptures every where inform us, that in all ages God has regarded his servants with a benignant eye, and exercised his mercy towards them. This, at least, we ought to regard as a fixed and settled point, that although the goodness of God may sometimes be hidden, and as it were buried out of sight, it can never be extinguished.

Henry,
He appeals to God’s infinite mercy, and casts himself upon that, not pretending to any merit of his own (Psalms 25:6): “Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they have been ever of old.” 1. “Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy.” 2. “Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory.” 3. “The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me even now.

>>

Opening Prayer

Lesson 27: The Contents of Holy Scripture

Pt. 4: The Law: Leviticus

Westminster Confession of Faith 1.2

Introduction
Thomas Taylor, Christ Revealed – Holy things a type of Christ.

“Having now intreated at large of such holy persons as wee have seene expresse types of Christ; The second generall head ensueth, which is to speake of holy things. All which in the old Testament, and Jewish policy did especially aime at, and point out Christ after a farre clearer manner then did the former. And therefore for the confirming of our faith in the new Covenant, we must goe on to shew the correspondence and agreement of the Scriptures in both Testaments: And that Christ is the same in both; and the faith of beleevers the same in substance, onely differing in the maner of exhibition and publication.

A man that superficially lookes over the bookes of Moses, and sees so great an heape of ceremonies and ordinances, would wonder what the Lord meant to enjoine so many, and (as reason would judge) so needlesse institutions to his owne people; of which they can make nothing by cursory, scarse by considerate reading. And hence (whereas the Jews were so superstitiously observant of the bookes of Moses, as that they had at their fingers ends a great number not of the precepts onely, but of the letters and pricks of every booke and chapter:) Christians (unlesse it be in point of history) almost reject the books of Moses; not for their credit and truth, but for their utility and use, as not touching them. But to him that readeth and considereth will appeare:

1.1 1. How truely our Saviour affirmeth (Joh. 5. 46.) that Moses wrote of him: partly by promises and prophecies, and partly describing him in figures and shadowes; so as, had the Jews beleeved Moses, they had also beleeved in him: But rejecting Moses (not in the generall; for generally they beleeved him, and magnified him as their greatest Prophet: but) in the speciall prophecies and promises concerning the individuall person of Christ; therefore they could not beleeve in Jesus Christ.

2. How aptly and wisely the most wise God did accommodate himselfe to this people, in loading them with so many burdensome ceremoniall constitutions,

1.2 and yet not one of them in vaine. For,

Consider the nature of the people; it was rude and dull, and needed corporall and externall elements and rudiments to helpe them. Besides it was not onely naturally superstitious, and addicted to idolatry: but had lived some Centuries of yeares in Egypt, and was infected with Egyptian rites. And further, they were now to goe into the land of the Canaanites, and were in danger to learne their fashions, Deut. 4. 16: And therefore the Lord would prescribe to their whole life (both in sacred and civill things) abundance of Ceremonies; whereby their senses should be exercised, their faith excited, their obedience preserved, and themselves restrained from devising on their owne heads, or appointing to themselves any other worship or forme of service, then that of the Lords owne prescribing, which should find them worke enough, and take up their minds sufficiently.

If we looke on the many kinds of rites, and ordinances, and compare them with the many ends which the Lord had in ordaining them, we shall conclude none of them were idle or superfluous.

1.3 For,

God would have the glory of Christs Kingdome shadowed, and his owne religion gloriously propounded, and reverently received, not exposed to any contempt; and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells, and holy persons garments.

He would traine up that people in piety, and stirre up in their hearts an earnest sence of sinne, and hunger after mercy: and this he will doe by appointing so many kinds of sacrifices, and rites about them.

He would frame them to purity and sanctimony of heart and life, and will helpe them hereto by the many lavers, purifications, cleansings, and sanctifications, of which wee have heard in part.

He would nourish naturall love among his people; and for this end appoints many feasts, meat and drinke offerings, and many solemnities to appeare and rejoice before God.

He would have them testifie their thankfulnesse for his great bounty, and acknowledge themselves homagers as was fit. And therefore ordaines a number of oblations, first fruits, tithes, vowes, first-borne, and many moe institutions to testifie their gratitude.

Many of Gods great works must be held in their eyes, and must not be suffered to slip out of memory. And for this purpose served many of those institutions; as Deut. 6. 20. when thy sonne shall aske thee in time to come, &c. For this end the Passeover must be yearely celebrated, Exo. 12. 14. & Ch. 13. 14. So also the feast of Tabernacles, Levit. 23. 42, 43.

The Lord so ordered, as the Jewes could not cast their eyes any way within doores or without, but some shadow or other should meet them, and preach unto them either Christ or some grace by Christ, or some duty unto Christ. In the fields they had first fruits, first borne of cattell: In their houses the lintels must have the Law written: In their bodies Circumcision was a teacher: on their cloathes, fringes: If at their tables, choyce of meats: If on their children, the first borne a type of Christ. So for times, places, and the rest.

But that wee may propound to our selves some good order and familiar method,

1.4 in which we must bound our discourse: We must know that all the holy things in the old Testament pointing at Christ, were

Substantiall.

Circumstantiall.

Substantiall are such as concerne the parts and substance of Gods worship. Circumstantiall are such as concern some inferior things about that worship. The former may be referred to two heads.

Sacraments.

Sacrifices.

1.5 The difference: In Sacraments we see God giving us all good things in Jesus Christ: In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old & new Testament in general,

1.6 we must in one word know, that they are outward signes, seales, and confirmations of Gods word and promise of grace. For the Lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies.

1.7 1. He would speake to his minde and understanding by his word and promise.

1.8 2. To his outward senses by externall signes and Sacraments, called by some of the Fathers, visible words. He is not contented by his word to declare his will, but also by Sacraments to witnesse and signe that word, for our more full instruction. If before the fall he covenanteth (by his word) life upon condition of works, he addeth a twofold signe to the senses of Adam, the tree of life, and the tree of knowledge. If after the fall he give a promise of the blessed seed, Gen. 3. 15. he enjoineth to Adam outward sacrifices and signes of that his word. If to ancient beleevers before Christ he promise deliverance from sinne, death, and hell on condition of faith in the Messiah to come, he sealeth up this promise by two standing Sacraments: Circumcision, and the Passeover. If to beleevers of the new Testament he accomplish in his Sonne, all those ancient promises, and now preach salvation to all that beleeve in the name of Christ crucified, dead, buried, raised, ascended, and sitting at the right hand of his father, as Joh. 3. 16, This promise he confirmeth with two Sacraments, Baptisme, and the Lords Supper, as speciall seales of his grace. Thus is the Lord still like himselfe in all ages, and provideth fully for our direction and consolation, for our strength and assurance in the Covenant of grace and salvation.”

Lesson

II. Intro to Leviticus (Vayyiqra) – “And He called”

• Etymology
  • The English title “Leviticus” comes from the Greek Septuagint: Leuitikon – “pertaining to the Levites.”
• Purpose
  • Leviticus lays out the divine ordinances that the Levites, priests, and people were commanded to follow to approach unto God holily.
• Key Verses
  • “And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn… and the Levites shall be mine.” —Numbers 3:12
  • “Thou shalt appoint the Levites over the tabernacle of testimony… they shall minister unto it.” —Numbers 1:50
• Priestly Role
  • The Levites only were permitted to offer the sacrifices on behalf of the people, specifically Aaron’s sons the priests, demonstrating sovereign choice, holiness, and divine ordination.
  • “And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office… the stranger that cometh nigh shall be put to death.” —Numbers 3:10
• Name and Meaning
  • The name Levi (לֵוִי) is given in Genesis 29:34:
    
    “And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.”
    
    The root verb is לָוָה (lavah), meaning “to join,” “to cleave,” or “to attach.”
• Symbolism of the Levites
  • The Levites, especially the priests, symbolize the call to worship God with the whole heart:
    • “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” —Deuteronomy 6:5
    • “Now therefore put away… strange gods… and incline your heart unto the LORD…” —Joshua 24:23
• Rejection of Heartless Worship
  • “This people draweth nigh unto me with their mouth… but their heart is far from me.” —Matthew 15:8
  • “Rend your heart, and not your garments, and turn unto the LORD your God…” —Joel 2:13
• Christ’s Fulfillment
  • Christ fulfilled the law and offered up Himself as a sacrifice, giving His whole soul to the work:
    
    “Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin” —Isaiah 53:10
• Leviticus and the Progress of Redemption
  • Genesis – the calling of the patriarchs out of paganism and the ordination of circumcision (mortification and repentance, law and gospel).
  • Exodus – the redemption of the church out of bondage and the institution of the passover. The tabernacle was built, but “Moses could not enter the tabernacle.”
  • Leviticus – the necessity of God’s divine instructions for worship and the efficacy of the calling: “and He called” (the modern church may superficially profess faith in a Savior or Mediator but is devoid of instruction and never emphasizes the importance of doctrine).
  • The necessity of God’s word in salvation: Unless we are divinely called to come to Him and instructed in how to approach Him and walk with Him, we will remain dead in sin, alienated and estranged from the covenant promises.

II. Structure of Leviticus

I. The Way to Approach God: Sacrifice and Atonement (Chapters 1–16)

1. Laws of Sacrifice – Approaching God through Offerings (Ch. 1–7)
   • Burnt Offering (ch. 1) – complete devotion
   • Grain Offering (ch. 2) – grateful service
   • Peace Offering (ch. 3) – reconciliation and communion with God
   • Sin Offering (ch. 4) – sins of ignorance
   • Guilt (Trespass) Offering (ch. 5) – restitution
   • Further regulations for offerings (ch. 6–7)
   • Purpose: Atonement must be made through blood, and all access to God is by sacrifice.
2. The Consecration of the Priesthood – God’s Mediators Set Apart (Ch. 8–10)
   • Aaron and his sons consecrated (ch. 8)
   • Priestly ministry begins (ch. 9)
   • Judgment of Nadab and Abihu for unauthorized fire (ch. 10)
   • Purpose: The necessity for reverent, regulated worship, and the terror of God’s holiness.
3. Laws of Purity – Cleansing Required for Fellowship (Ch. 11–15)
   • Clean vs. unclean animals (ch. 11)
   • Purification after childbirth (ch. 12)
   • Laws for leprosy and disease (ch. 13–14)
   • Laws about bodily discharges (ch. 15)
   • Purpose: Impurity excludes one from access to God, and all uncleanness must be cleansed before worship.
4. The Day of Atonement – Annual Cleansing for the Nation (Ch. 16)
   • The high priest enters the Holy of Holies once a year
   • Sacrifice for the people and for himself
   • The scapegoat is sent away symbolically bearing Israel’s sin
   • Purpose: The centerpiece of the first half—a picture of Christ’s once-for-all atonement (Heb. 9–10).

II. The Way to Walk with God: Holiness in Daily Life (Chapters 17–27)

5. The Code for Holiness – Practical Holiness for God’s People (Ch. 17–20)
   • Rules for blood, sacrifices, and sexual morality
   • Laws against idolatry, spiritism, and injustice
   • Key Verse: “Ye shall be holy: for I the LORD your God am holy.” —Leviticus 19:2
6. Holiness of the Priests and Offerings – Regulations for Ecclesiastical Leaders (Ch. 21–22)
   
   -Priestly conduct and qualifications
   • Acceptable and unacceptable offerings
   • Purpose: To ensure those who serve must be especially holy and blameless.
7. Holy Times and Seasons – Sacred Rhythm of Worship (Ch. 23–25)
   • Feasts of the Lord (Sabbath, Passover, Pentecost, etc.)
   • Sabbath year and Year of Jubilee (ch. 25)
   • Purpose: To order Israel’s time around remembrance, rest, and redemption.
8. Covenantal Blessing and Cursing – The Consequences of Obedience or Rebellion (Ch. 26)
   • Blessings for obedience
   • Curses for disobedience
   • God’s faithfulness in chastening and restoring His people
   • Purpose: Reinforces that God’s covenant is conditional upon perfect obedience.
9. Final Regulations: Vows and Dedications (Ch. 27)
   • Laws concerning vows, devoted things, and redemption
   • Proper valuation of what is dedicated to God
   • Purpose: Concludes with instruction on voluntary offerings of devotion, reinforcing the theme that all belongs to the Lord.

III. Christ in Leviticus

Section	Fulfilled in Christ
Sacrifices (1–7)	Christ is our perfect offering (Heb. 10:10–14)
Priesthood (8–10)	Christ is our eternal High Priest (Heb. 4:14)
Purity Laws (11–15)	Christ cleanses us from all defilement (Mark 1:40–42)
Day of Atonement (16)	Christ entered the Holy of Holies once for all (Heb. 9:12)
Holiness Code (17–20)	Christ enables holy living by the Spirit (1 Pet. 1:14–16)
Feasts (23)	Christ fulfills every feast (Col. 2:16–17)
Jubilee (25)	Christ brings liberty and restoration (Luke 4:18)

Conclusion

Closing Prayer.

Youtube Audio: https://youtu.be/oaJVIE3e71E