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A Commentary on the Book of Leviticus: Expository and Practical with Critical Notes
Andrew Alexander Bonar (1810-1892) was a minister of the Free Church of Scotland, a contemporary and acquaintance of Robert Murray M'Cheyne and youngest brother of Horatius Bonar.
Very precious, Mr. Andrew Bonar has a keen eye for a typical analogy, but he always keeps the rein upon his imagination, and is therefore safe to follow. He is a master in Israel.’ — C. H. SPURGEON
SOME years ago, while perusing the Book of Leviticus in the course of his daily study of the Scriptures, the author was arrested amid the shadows of a past dispensation, and led to write short notes as he went along. Not long after, another perusal of this inspired book—conducted in a similar way, and with much prayer for the teaching of the Spirit of truth—refreshed his own soul yet more, and led him on to inquire what others had gleaned in the same field. Some friends who, in this age of activity and bustle, find time to delight themselves in the law of the Lord, saw the notes, and urged their publication.
There are few critical difficulties in the book; its chief obscurity arises from its enigmatical ceremonies. The author fears he may not always have succeeded in discovering the precise view of truth intended to be exhibited in these symbolic rites; but he has made the attempt, not thinking it irreverent to examine both sides of the veil, now that it has been rent. The Holy Spirit surely wishes us to inquire into what he has written; and the unhealthy tone of many true Christians may be accounted for by the too plain fact that they do not meditate much on the whole counsel of God. Experience, as well as the Word itself (Ps. 1:2, 3), would lead us to value very highly the habit of deeply pondering the discoveries of the mind of God given in all parts of Scripture, even the darkest.
Throughout this Commentary, the truth that saves, and the truth that sanctifies, is set before the reader in a variety of aspects, according as each typical rite seemed to suggest. It may thus be useful to all classes of persons. And what, if even some of the house of Israel may here have their eye attracted to the Saviour, while giving heed to the signification of those ceremonies which to their fathers were signposts (אוֹתוֹת, Ps. 74:9) in the way of life. It is a book which Romaine called, "The Gospel according to Leviticus;" and of which Berridge said, "It is the clearest book of Jewish Gospel."
Very precious, Mr. Andrew Bonar has a keen eye for a typical analogy, but he always keeps the rein upon his imagination, and is therefore safe to follow. He is a master in Israel.’ — C. H. SPURGEON
SOME years ago, while perusing the Book of Leviticus in the course of his daily study of the Scriptures, the author was arrested amid the shadows of a past dispensation, and led to write short notes as he went along. Not long after, another perusal of this inspired book—conducted in a similar way, and with much prayer for the teaching of the Spirit of truth—refreshed his own soul yet more, and led him on to inquire what others had gleaned in the same field. Some friends who, in this age of activity and bustle, find time to delight themselves in the law of the Lord, saw the notes, and urged their publication.
There are few critical difficulties in the book; its chief obscurity arises from its enigmatical ceremonies. The author fears he may not always have succeeded in discovering the precise view of truth intended to be exhibited in these symbolic rites; but he has made the attempt, not thinking it irreverent to examine both sides of the veil, now that it has been rent. The Holy Spirit surely wishes us to inquire into what he has written; and the unhealthy tone of many true Christians may be accounted for by the too plain fact that they do not meditate much on the whole counsel of God. Experience, as well as the Word itself (Ps. 1:2, 3), would lead us to value very highly the habit of deeply pondering the discoveries of the mind of God given in all parts of Scripture, even the darkest.
Throughout this Commentary, the truth that saves, and the truth that sanctifies, is set before the reader in a variety of aspects, according as each typical rite seemed to suggest. It may thus be useful to all classes of persons. And what, if even some of the house of Israel may here have their eye attracted to the Saviour, while giving heed to the signification of those ceremonies which to their fathers were signposts (אוֹתוֹת, Ps. 74:9) in the way of life. It is a book which Romaine called, "The Gospel according to Leviticus;" and of which Berridge said, "It is the clearest book of Jewish Gospel."
477 pages, Kindle Edition
Published August 1, 2022
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About the author
Andrew A. Bonar
134 books10 followersAndrew Alexander Bonar (May 29, 1810 in Edinburgh – December 30, 1892 in Glasgow) was a minister of the Free Church of Scotland and youngest brother of Horatius Bonar.
Bonar studied at Edinburgh; was minister at Collace, Perthshire, 1838 – 1856 (both in the Church of Scotland and the Free Church); and of Finnieston Free Church, Glasgow, 1856 till his death. He joined the Free Church in 1843, and was its moderator in 1878. He was identified with evangelical and revival movements and adhered to the doctrine of premillennialism. With Robert Murray McCheyne he visited Palestine in 1839 to inquire into the condition of the Jews there. During the visit of Dwight L. Moody to Britain in 1874 and 1875, Moody was warmly welcomed by Bonar, despite the latter receiving considerable criticism from other Calvinist ministers in the Free Church.
Bonar studied at Edinburgh; was minister at Collace, Perthshire, 1838 – 1856 (both in the Church of Scotland and the Free Church); and of Finnieston Free Church, Glasgow, 1856 till his death. He joined the Free Church in 1843, and was its moderator in 1878. He was identified with evangelical and revival movements and adhered to the doctrine of premillennialism. With Robert Murray McCheyne he visited Palestine in 1839 to inquire into the condition of the Jews there. During the visit of Dwight L. Moody to Britain in 1874 and 1875, Moody was warmly welcomed by Bonar, despite the latter receiving considerable criticism from other Calvinist ministers in the Free Church.
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