Private worship not the substitute for public.
While the central altar was ordained for the reception of the sacrifices and the place for the love-feasts of God's people, they were also allowed to slay and eat flesh meat at home. It must, of course, consist of the flesh of clean animals, and the blood must be carefully poured out unto the Lord; but, after these precautions, it was perfectly possible for the Jew to live luxuriously at home. In these circumstances he might say that the flesh killed carefully at home tasted as sweet as any peace offering enjoyed at the tabernacle, and that he would not trouble himself about the journey to the central altar. Such a conclusion the Lord expressly forbids. How, in such circumstances, will the Levites be sustained? Such private luxury must not be substituted for the public peace offering and the Levitical support connected with the ritual.
I. THERE IS A GREAT TEMPTATION WITH LUKEWARM PEOPLE TO MAKE PRIVATE WORSHIP DO DUTY FOR PUBLIC. It is insinuated that the Bible can be as well studied, and prayer as faithfully observed, and praise as joyfully rendered, amid the sanctities of home as in any congregation. But the fact is that the private worship is a sorry substitute for the public. Not to speak of the promise," The Lord loveth the gates of Zion better than all the dwellings of Jacob," there is in the public congregation a power of sympathy, solemnity, and attention which is missed elsewhere. The private services, when separated from the public, fail to reach the professed ideal, and religious feebleness is the usual result.
II. PRIVATE CELEBRATIONS OF PUBLIC SOLEMNITIES ARE MOST PROPERLY FORBIDDEN. The Jew might have excused himself from journeying to the central altar by resolving on the solemnities at home. "I can share the tithes, and firstlings, and vows, and freewill offerings, and heave offerings with my neighbors, and not bother taking them to the tabernacle." And so men can still abstain from membership in Church organizations under the plea of private baptisms and private "tables;" but all this presumption is an abomination unto the Lord.
III. IT DENIES TO THE PUBLIC MINISTERS OF GOD THEIR DUE RIGHTS. For Levitical support, so carefully guarded in the commandment here, is surely equivalent to "ministerial support" still. The ministry of the Word means an order of men set apart from the secularities of life to give themselves unto prayer and to the ministry of the Word (Acts 6:4). If it is highly expedient, as well as divinely ordained, that such an order should exist, then it is a serious responsibility on the part of any private person to refuse to acknowledge this Divine ordinance and its attendant rights. The pitifulness of the excuse, moreover, in refusing ministerial support because of private scruples, must strike the most superficial judge.
IV. THE LORD LEAVES THE LEVITE AS A CHARGE UPON THE GENEROSITY OF THE PEOPLE. The Levite was to be as a guest within the gates of the Jew (Deuteronomy 12:18). All the rights of hospitality, so to speak, were to be his. Moreover, it was to be an unending charge. "Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth." Thus an order of men are left upon the generosity of the people, to have their share as long as the world lasts. So is it with the Christian ministry. Public services, the public organizations of the Church, are all to be continued till the end of time, and hence the ministry will continue. Nor will its support severely tax the loyal Christian people. We see how intimately the interests of God's servants are bound, up with proper views about private and public worship. If these are judiciously disseminated, there is no fear of the Lord's servants being neglected. God's rights in the ordering of his worship must be first vindicated and recognized, and then-his servants' rights will follow.—R.M.E.