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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/36425-0.txt b/36425-0.txt new file mode 100644 index 0000000..dade091 --- /dev/null +++ b/36425-0.txt @@ -0,0 +1,2024 @@ +The Project Gutenberg eBook, Jesus Fulfils the Law, by One of the Society +of Friends + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Jesus Fulfils the Law + + +Author: One of the Society of Friends + + + +Release Date: June 14, 2011 [eBook #36425] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK JESUS FULFILS THE LAW*** + + +Transcribed from the 1882 Saml. Harris & Co. edition by David Price, +email ccx074@pglaf.org + + + + + + JESUS FULFILS + THE LAW. + + + [Picture: Decorative divider] + + BY + One of the Society of Friends. + + [Picture: Decorative divider] + + LONDON. + SAML. HARRIS & CO., 5, BISHOPSGATE WITHOUT. + 1882. + + * * * * * + + LONDON: + BARRETT, SONS AND CO., PRINTER + SEETHING LANE, E.C. + + + + +CONTENTS. + + + + PAGE + CHAPTER I. +How Jesus fulfilled the Law 1 + CHAPTER II. +Provisions for the Pardon of Sin, and Reconciliation under 16 +the Law + CHAPTER III. +The Hebrew Sacrifices from the Christian Point of View. 38 +The Sacrifice of Christ their true Complement + CHAPTER IV. +Testimony of the Old Testament Prophecies to Jesus Christ 54 +as the Messiah + CHAPTER V. +The Gospel of Christ 72 + + + +PREFACE. + + +In a day when so much has been written on almost every Scripture subject +it requires some apology for offering anything further; but as different +trains of thought are more suited to one than another, they may serve as +useful remembrancers, although there may be nothing particularly new +about them. The writer of the following pages, being in the evening of +life and much retired from its active duties by failing health, often +endeavours to look through the lengthening shadows of the evening to the +glory which shall be revealed, and delights to ponder over those passages +of Holy Writ which form the basis of our faith in Christ. + +The following pages make no attempt at scholarship. The author +thankfully accepts and believes the revelation which God has given us in +Holy Scripture, and has endeavoured to set forth a plain _scriptural_ +statement of the successive steps or development of that revelation, +culminating in the Gospel of Christ. + +When our Lord says of the final issue of His judgment, “These” (speaking +of the wicked) “shall go into everlasting punishment, but the righteous +into life eternal,” I believe He perfectly understood the subject, and +meant what He said. When Paul also, writing of himself and his +fellow-Apostles, said “Knowing therefore the terror of the Lord, we +persuade men,” I believe he meant—they persuaded men “to flee from the +wrath to come,” and take shelter in “the blood of the everlasting +covenant” (Heb. xiii. 20); according to the words, “It is a fearful thing +to fall into the hands of the living God who hath said, Vengeance +belongeth unto Me, I will recompense saith the Lord” (Heb. x. 30, 31; and +2 Thess. ii. 6–9). + +I have been a fond reader of Holy Scripture from my youth, and have from +time to time studied much that has been written in support of its +genuineness and authenticity; but now in the retrospect of the past I +find no evidence for the general truth of that Scripture at all to +compare with the words of our Lord Jesus Christ—“If any man will do His +(the Father’s) will, he shall know of the doctrine whether it be of God +or whether I speak of myself” (John vii. 17). + +“The secret of the Lord is with them that fear Him, and He will show them +His covenant” (Ps. xxv. 14). As it is all-important to know that the +foundations are sure, and will stand in the day of trial, I have set down +in these pages the train of thought which has proved most confirming to +my own faith, and trust that some of those who love the Truth as it is in +Jesus may find it helpful to themselves. + +We live in eventful times. There is much abroad in the world to excite +alarm. When Atheism and Infidelity are making strenuous efforts to +extend their withering influence; when Roman Catholicism and a kindred +ritualism are invading our country, there is abundant need to stick to +the Law and the Testimony, lest the curtains of darkness should be again +spread over it. But notwithstanding that the picture may be somewhat +gloomy, it is by no means all on one side; by various instrumentalities +the Gospel is being largely and successfully proclaimed, and the message +of salvation _through Christ alone_ is now carried to every class, and +almost from house to house, in a manner never before witnessed; and the +lowest haunts of vice and misery are at least opened to the town +missionary, the Bible-woman, or the evangelist, where but recently the +police could not venture single-handed; and many are the brands plucked +from the burning, so that among these, as well as among the social +circles above them, a rich and powerful wave of Gospel blessing is +rolling over the land. + +If I have fairly represented the teaching of the Bible, it is all that I +could aspire to. The many “divers and strange doctrines” which in one or +another way oppose the Gospel of Christ, must be swept away before the +grand truths which the Bible sets forth, and which, when time is past and +eternity remains, will for ever be a theme of praise and thanksgiving to +the glorified beings who shall be accounted worthy to stand before the +throne, and swell the anthem of “Glory and dominion to Him who loved us, +and washed us from our sins in His own blood” (Rev. i. 5, 6). + + + + +CHAPTER I. + + +HOW JESUS FULFILLED THE LAW. + +“I am not come to destroy” (the law and the prophets) “but to fulfil. +Till heaven and earth pass, one jot or one tittle shall in no wise pass +from the law till all be fulfilled” (Matt. v. 17, 18). + +The above solemn words of our Lord Jesus Christ, being part of His Sermon +on the Mount (as related by Matthew), appear to open an interesting field +of inquiry into an important portion of Divine Truth as set forth in Holy +Scripture. + +In what manner did our Lord so fulfil the law given by Moses that one jot +or one tittle should in no wise pass unfulfilled? Was it when He went to +the Baptist, and _received baptism_, because it became Him to fulfil all +righteousness? (Matt. iii. 15). Was it when He sent the ten lepers whom +He would heal to show themselves to the priests (agreeably to Lev. xiv. +2; Luke xvii. 14); or in another similar case, when He said, “Go, show +thyself to the priest, and offer those things which Moses commanded for a +testimony unto them”? (Mark i. 44; Luke v. 14). + +Was it by attending the appointed feasts at Jerusalem, and generally in +other cases, recorded or not recorded, in which He conformed, and was +subject to the ritual which had been before appointed? Or are we not to +understand the words in a much deeper sense than His personal submission +to the Law?—that of fulfilling, perfecting, and giving a living reality +to all its foreshadowing types, in themselves dead and profitless; to +seal, assure, and make good all its promises to the obedient subjects of +that Law; all its threatenings to the disobedient; to open up to mankind +that rich inheritance prepared alike for the men of that day and for us, +foreshadowed by the land of promise flowing with milk and honey; to +perfect that which was lacking in those offerings of atonement which in +themselves could never take away sins (Heb. x. 4)? + +The ministry of our Lord Jesus Christ is revealed to us under the two +characters of an Apostle and High Priest (Heb. iii. 1). + +1st. _As an Apostle_, to declare and teach the principles of that Divine +Truth, which distinguished the New Covenant of life and salvation from +the covenant of bondage to ordinances then about to be abolished, which +had been designed as introductory to it; and to ordain and qualify His +Apostles to declare its principles more fully after His death and +resurrection. + +For obvious reasons the New Covenant could not be fully published until +the offering of Christ had fulfilled the Scriptures relating to Him; and +when the resurrection had declared Him to be the Son of God with power. + +Although our Lord had often pointed out to His Apostles that in His life +and actions He was fulfilling the Scriptures, it is clear they did not +fully understand their import until after the Holy Ghost had descended on +them on the Day of Pentecost, and opened up to their minds, with a vivid +remembrance, and clear sunshine of heavenly light, all that Jesus had +said and done, giving to them that wonderful power and energy which they +afterwards exhibited, as well as those miraculous gifts of the Spirit +which were necessary to confirm their doctrine to others. Thus we read +that we ought to give a more earnest heed to the things “which began to +_be spoken by the_ LORD, and were confirmed to us by them that heard Him; +God also bearing them witness, with signs and wonders, and divers +miracles, and gifts of the Holy Ghost, according to His own will” (Heb. +ii. 3, 4). + +Our Lord had, on several occasions, as before observed, taken care to +instruct His disciples in the Scriptures which related to Himself; but He +did so more explicitly after His resurrection; beginning at Moses and all +the prophets, He expounded to the _two_ on their way to Emmaus the +“things concerning Himself, in all the Scriptures” (Luke xxiv. 27). And +when they had returned to Jerusalem, and had related to the eleven (and +others with them) what had happened in the way, He stood in their midst, +and confirmed their testimony, saying, “These are the words which I spake +unto you, while I was yet with you, that all things must be fulfilled +which were written in the law of Moses, and in the Prophets, and in the +Psalms {6} concerning Me. Then opened He their understanding, that they +might understand the Scriptures, and said unto them, Thus it is written, +and thus it behoved Christ to suffer, and to rise from the dead the third +day” (Luke xxiv. 44–46). + +When Jesus sent out His twelve disciples to preach, He said to them,—“He +that receiveth _you_ receiveth _Me_, and he that receiveth _Me_ receiveth +_Him that sent Me_” (Matt. x. 40), so that in receiving the Apostles’ +doctrine and teaching, we receive Christ’s teaching. Also the same +principle is set forth in John xiii. 20, “He that receiveth whomsoever I +send receiveth Me; and he that receiveth Me receiveth Him that sent Me.” + +2nd. _As a High Priest_ our Lord is introduced in the most solemn words +of prophecy:—“The Lord hath sworn and will not repent, Thou art a priest +for ever after the order of Melchisedec” (Ps. cx. 4, quoted in Heb. vii. +21). + +This most solemn form of utterance is seldom used in Scripture. It +occurs also when God sware to Abraham, that in his seed all the nations +of the earth should be blessed (Gen. xxii. 16–18):—To the rebellious +Israelites, that they should not enter into His rest (Deut. i. 34, +35):—To Moses, that he should not go into Canaan (Deut. iv. 21):—To +David, that his seed should endure for ever, and his throne unto all +generations (Ps. lxxxix. 3, 4). + +It is treated in Heb. vii. 20–22 as exhibiting the superior authority and +character of Christ as a High Priest, in comparison with the priesthood +of Levi: “For those priests were made without an oath; but this with an +oath; . . . and by so much was Jesus made a surety of a better +testament.” And again, in ver. 28: “For the Law maketh men high priests +which have infirmity; but the word of the oath, which was since the Law, +maketh the Son, who is consecrated for evermore.” + +It is also treated (Heb. vi. 16–19) as expressing the absolutely +unalterable counsel of God: “Men verily swear by the greater, and an oath +for confirmation is to them an end of all strife; wherein God, willing +more abundantly to show unto the heirs of promise the immutability of His +counsel, confirmed it by an oath; that by two immutable things, in which +it was impossible for God to lie, we might have a strong consolation, who +have fled for refuge to lay hold upon the hope set before us.” That hope +which is as an _anchor_ to the soul, both sure and steadfast. + +The office of _an apostle_ (or special messenger, or messenger with +special tidings), viewed separately, has nothing of the _priest_; but the +offices of teacher of the law, mediator, and priest were combined in the +Levitical priesthood; and they were perfectly blended in the person of +our Lord Jesus Christ. Nevertheless the doctrine of the priesthood of +Christ could not be much developed or declared until the abolition of the +priests of Levi by the termination of that first covenant, when Jesus +declared, “It is finished,” and “gave up the ghost,” and “the veil of the +Temple was rent in twain”—indicating that the approach to the Divine +Presence was opened to all. + +During the patriarchal ages, the head of the family or house appears to +have combined in himself the patriarch and priest. Noah, Abraham, Isaac +and Jacob, offered sacrifices as well as Abel, though the recorded +instances are few, and only on very remarkable occasions; such as the +coming out of the ark, the call of Abram, the sacrifice of Isaac, the +covenant to Jacob. But we read that it was the constant practice of Job; +for, after giving an account of the burnt-offerings offered for each of +his sons after their days of feasting, it is added, “thus did Job +continually” (Job i. 5); and such was no doubt the practice of other +patriarchs. + +At the close of Job’s temptation, the Lord said to His three friends that +they should take seven bullocks and seven rams, and go to Job, and offer +up burnt-offerings, and Job would pray for them, “for him will I accept” +(Job xlii. 8). + +Of the patriarchal religion we are told but little. The Apostle Paul +says, in Rom. v. 14, “Death reigned from Adam to Moses”; in Rom. i. 20, +that “God’s eternal power and Godhead were clearly seen in the works of +creation,” so that they were without excuse; and in Rom. ii. 14, 15, that +though without law they had a conscience bearing witness to the law +written in their hearts, accusing or excusing their thoughts. + +In the earliest days, the power of God manifested in the works of +creation spoke to men more clearly than it may now speak to heathen +nations who know not God. + +They spoke to Adam and Eve of the God whom _they knew_, and had had +intimate acquaintance with. The glory of Eden and the events of their +life there, with their disastrous fall and expulsion, must have made an +indelible impression on _their_ minds. Knowing their Creator they would +have no disposition to worship the sun, moon, or stars, as His works. It +would be contrary to all the subsequent history of the dealings of God +with His creatures to suppose our first parents were driven out and left +to their own devices as to the means of reconciliation with Him; and +though we are not expressly told that sacrifice was offered by Adam, many +think that the first instruction in utilising skins for clothing, +referred to the skins of animals offered in sacrifice. {12} + +At probably no very distant period from the Fall (described as, “In +process of time,” or “in the end of days”), we find Abel offering the +firstling of his flock, an acceptable sacrifice to God; the same that was +commanded by the law of Moses. + +When we take into account the length of Adam’s life and that of his sons, +there is no difficulty in concluding that those indelible impressions +would be handed down to his posterity, with the history of the Lord’s +dealings with him, and what had been revealed to him as the means of +propitiation, or being reconciled to Him. + +That there was a revelation before the Flood is evident, for Abel offered +an acceptable sacrifice, but Cain’s was not accepted; while the words +addressed by the Lord to Cain, “If thou doest well, shalt thou not be +accepted? and if thou doest not well sin lieth at the door” (Gen. iv. 7), +clearly indicate that Cain knew what was pleasing or displeasing to Him. +Enoch and Noah also walked with God so faithfully that the one was +translated, and the other, by his act of faith, condemned the world, and +became heir of the righteousness which is of faith; very clearly showing +that faith, rather than works, was in those days the basis of salvation. + +When we consider the terms in which the sacrifice of Christ is set forth +in the New Testament, as “The Lamb slain from the foundation of the +world” (Rev. xiii. 8); “Preordained before the foundation of the world” +(1 Pet. i. 20; Rom. xvi. 25; Eph; iii. 9, 11; Col. i. 26; 2 Tim. i. 9; +Titus i. 2; Matt. xxv. 34); it would seem impossible to doubt that the +great principle of human redemption or reconciliation, set forth by so +many types under the Law, and by the one Great Offering of the Gospel, +should not have had its initiative in the earlier means of grace and +pardon of the patriarchal times. + +When the children of Israel came out of Egypt, a complete system of +priesthood was established by Divine command in Aaron and his sons, +assisted in the general labours of the Tabernacle service by the +remainder of the tribe of Levi. The exhibitions of Divine power and +majesty which accompanied the giving of the Law from Mount Sinai were of +a character to produce the deepest and most lasting impression on those +who witnessed them. And as those institutions have a very important +bearing on the Gospel of Christ, it is important to review them, as +briefly as possible; and more especially as this portion of Scripture is +often not so much studied as it might be with advantage by some of those +who, taking a high view of the essential spirituality of the Gospel, are +the less disposed to look into the basis of that spiritual religion, +which was laid in the Mosaic law. + + + + +CHAPTER II. + + +PROVISIONS FOR THE PARDON OF SIN, AND RECONCILIATION UNDER THE LAW. + +The regularly ordained sacrifices were the following:— + +1st. _The daily sacrifices_. Two lambs of the first year—one in the +morning and the other in the evening (and on the _Sabbath four lambs_, +Num. xxviii 9); with their meat- and drink-offerings of flour, oil, wine +“for a sweet savour, an offering made by fire unto the Lord” (Exod. xxix. +38–41). “This shall be _a continual_ burnt-offering throughout your +generations at the door of the Tabernacle of the congregation before the +Lord, _where I will meet with you_, _to speak there unto thee_” (ver. +42). “And I will dwell among the children of Israel, and will be their +God” (ver. 45). + +Whatever _other_ sacrifices were commanded for any or every day of the +week, they were _additional_ to these daily offerings, with which nothing +interfered. + +2nd. On the first day of every month (or first appearance of the new +moon)— + +Two young bullocks, With flour, oil, and wine, + +One ram, + +Seven lambs of the first year, + +a burnt-offering for a sweet savour, made by fire unto the Lord. + +_Also one kid_ for a _sin-offering_, and his drink-offering (Num. xxviii. +11, &c.). + +3rd. On the 14th of the first month (Abib) the _Feast of the Passover_, +also called “the _sacrifice_ of the Lord’s passover” (Exod. xii. 27). + +It was a memorial festival throughout the generations of the children of +Israel, to mark their deliverance from bondage in Egypt, and the special +Providence which protected them from the destroying angel, who procured +that deliverance by slaying all the first-born of man and beast in Egypt. + +A lamb of the first year, a male from the sheep or goats and without +blemish, was killed at even, and the flesh roasted with fire was eaten by +every household that night, while the destroying angel was at work around +them; but prior to this the blood of the lamb had been sprinkled on the +two side posts, and upper door post of the houses, “and the blood shall +be to you for a token. . . . And when the Lord seeth the blood, He will +pass over you;” so that while every other house had its dead, they ate +securely under cover of the sprinkled blood. + +This festival was instituted on the departure of the children of Israel +from Egypt, and before the giving of the Law, or the appointment of the +priesthood of Aaron and his sons. As with the patriarchal sacrifices, it +was provided by the head of the household. + +In allusion to _subsequent_ times, when their children should inquire the +meaning of the service, they were to say “It is the _sacrifice_ of the +Lord’s passover” (Exod. xii. 27). + +The Passover has a very marked reference to our Lord Jesus Christ. +Shortly before His death He said to His disciples, “With desire I have +desired to eat this passover with you before I suffer;” and at that +supper He said of the bread, which as the master of the feast He broke, +“This is My body which is given for you;” and of the cup, “This is the +New Testament in My blood, which is shed for you” (Luke xxii. 15–20). + +4th. Immediately upon the Paschal feast followed, during the next seven +days, _the Feast of Unleavened Bread_, during which were to be offered, +_each day_— + +Two young bullocks, For a burnt-offering, with flour + and oil, +One ram, + +Seven lambs, + +and _one goat_ daily for a _sin-offering_ (Num. xxviii. 17–25). + +5th. On presenting the _sheaf of First-fruits_ to the Lord, of which it +is said “Ye shall neither eat _bread_ nor _parched corn_, nor _green +ears_, until the selfsame day that ye have brought an offering unto your +God” {20} (Lev. xxiii. 14). On that day was to be offered a male lamb, +without blemish, of the first year, for a burnt-offering, with flour, +oil, and wine,—“an offering made by fire unto the Lord for a sweet +savour” (Lev. xxiii. 13). + +6th. The _Feast of Pentecost_ (called also feast of weeks, Ex. xxxiv. +22), fifty days later, on presenting to the Lord a _new meat-offering +__from their habitations_ (Lev. xxiii. 16). Two wave loaves of fine +flour, baken with leaven, “They are the first-fruits unto the Lord” (Lev. +xxiii. 17), and the accompanying offerings were— + +Seven lambs of first year, For a burnt-offering, + +Two {21} young bullocks, + +One ram, + +and one kid for _a sin-offering_ (to make atonement—Num. xxviii. 30), and +two lambs for a peace-offering (Lev. xxiii. 19). + +7th. _At the Feast of Trumpets_, the first of the _seventh_ month— + +One young bullock, With flour and oil. + +One ram, + +Seven lambs, + +for a burnt-offering for a sweet savour unto the Lord, and one kid for a +sin-offering “to make atonement for you” (Num. xxix. 2–5). + +8th. _On the annual Day of Atonement_, the tenth of the seventh month: +_One young bullock_ for a sin-offering, and _a ram_ for a burnt-offering +for the high priest and his house (Lev. xvi. 6), and _two kids of the +goats_ from the congregation for a sin-offering (one for the annual +sin-offering, and one for the scape-goat) (Lev. xvi. 5). Also— + +One bullock, With meat offering of flour and + oil, +One ram, and + +Seven lambs, + +for a _burnt-offering_ (Num. xxix. 8). And one kid for a _sin-offering_ +of atonement (Num. xxix. 11). + +This was a day of great solemnity—“It shall be a holy convocation unto +you, and ye shall afflict your souls” (Lev. xxiii. 27), &c, “Ye shall do +no work; . . . it is a _day to make atonement for you before the Lord +your God_” (Lev. xxiii. 28); and whoever among the congregation did not +afflict his soul, or whoever did any work therein, was to be cut off from +among his people (Lev. xxiii. 29, 30). “It shall be . . . a sabbath of +rest, and ye shall afflict your souls: in the ninth day at even, from +even to even, shall ye celebrate your sabbath” (Lev. xxiii. 32). + +The high priest was not to enter within the veil to the inner tabernacle, +except on this day, “that he die not,” and then only with the blood of +the sin-offerings for himself and the congregation, peculiar to this day. + +Before doing so he laid aside his ornamental garments and put on a linen +dress (Lev. xvi. 2–4). He took in his hands a censer of burning coals +from the altar of burnt offerings and put on it a handful of incense, +that the cloud of the incense might cover the mercy seat, whereon the +Lord appeared in the cloud, “that he die not” (Lev. xvi. 12, 13). He +then took the blood of the sin-offerings, both for the priest and people, +within the veil, and sprinkled it with his finger upon the mercy seat +eastward, and before the mercy seat seven times (Lev. xvi. 15, 16), to +make an atonement for the Holy Place, because of the uncleanness of the +children of Israel, and because of their transgressions in all their sins +(Lev. xvi. 16). + +This is the only sacrifice described in the Law, which corresponds with +the words in Hebrews xiii. 11:—“The bodies of those beasts whose blood is +brought into the sanctuary for sin, are burned without the camp.” + +No other blood was annually brought into the sanctuary (or inner temple) +by the high priest on behalf of the people, and sprinkled on and before +the mercy seat; and the flesh of these, as well as of some other +offerings, was burned without the camp. + +The service of this day required that in addition to a bullock for a +sin-offering, and a ram for a burnt-offering, to make atonement for +himself and his house (Lev. xvi. 3–6), the _high priest should take of +the congregation_ of Israel two kids of the goats for a sin-offering +(Lev. xvi. 5); he was to present the two kids at the door of the +tabernacle (ver. 7), and “cast lots,” one for the Lord and one “for the +scape-goat” (vers. 8 and 10). He killed the former for a sin-offering +for the people, and proceeded as already described (p. 23). + +In addition to the blood taken within the veil, the high priest was to +put some of it upon the horns of the altar, and sprinkle it seven times +upon it to hallow it (vers. 18, 19). + +Then, as to the other, or scape-goat, Aaron laid both his hands on the +head of the live goat and confessed over him all the iniquities of the +children of Israel, and all their transgressions in all their sins; +putting them on the head of the goat, and sent him away by the hand of a +fit man into the wilderness, and the “goat bore them away to a land not +inhabited” (Lev. xvi. 21). + +Although every sin-offering had a reference to the Lord Jesus Christ, the +kid offered on this day by the masses of the people is treated in Heb. +xiii. as having a very special application to Him, from the blood having +been carried within the veil and sprinkled on the mercy seat, and from +the body having been burned without the camp. So Jesus, having suffered +without the gate, and having obtained eternal redemption for us, not by +the blood of others, but by His own blood, having “given Himself a ransom +for all,” entered not into the holy places made with hands, but into +Heaven itself, there to appear in the presence of God for us. + +Again, in the scape-goat, which was the complement of the sin-offering, +we have a reference to the Lord Jesus bearing away our sins “in His own +body on the tree,” so that they should be no more remembered against us +(1 Pet. ii. 24). + +9th. There remains one more appointed festival, _the Feast of +Tabernacles_, or ingathering (Exod. xxiii. 16) on the fifteenth day of +the seventh month, when the crops of wine and oil had completed the +harvest labours. It lasted seven days, during which numerous sacrifices +were ordained, viz.,— + +The 1st day, 13 bullocks, 2 rams, 14 lambs, + +2nd „ 12 „ 2 „ 14 „ + +3rd „ 11 . „ 2 „ 14 „ + +4th „ 10 „ 2 „ 14 „ + +5th „ 9 „ 2 „ 14 „ + +6th „ 8 „ 2 „ 14 „ + +7th „ 7 „ 2 „ 14 „ + +with their meat and drink-offerings. And _each_ of the seven days _one +goat for a sin-offering_. And on the eighth day a holy convocation, with +offerings of one bullock, one ram and seven lambs, with accompaniments, +and _one ram for a sin-offering_. “These things shall ye do unto the +Lord in your set feasts, besides your vows, and your freewill offerings, +for your burnt-offerings, and for your meat-offerings, and for your +drink-offerings, and for your peace-offerings” (Num. xxix. 12–39). + +The service of the Tabernacle and its offerings were supplied by +contributions of half a shekel per head on all that were numbered, from +twenty years old and upwards. The rich were not to give more, nor the +poor less. It was offered to the Lord to make an atonement for their +souls (Exod. xxx. 14–16). + +As indicated in the latter portion of the above quotation (Num. xxix. +39), besides these stated daily, monthly, and annual sacrifices, which +were of a public or general character, there were— + +1st. _Voluntary offerings_, which do not seem to have been specially +enjoined, nor to have had reference to any particular sins, but arose +from the voluntary will and devotion of the person offering, and the +priest sprinkled the blood round about upon the altar; “and _it was +accepted for him to make an atonement for him_” (Lev. i. 2–5); “an +offering made by fire of a sweet savour unto the Lord” (ver. 9). It was +required to be a male without blemish of the herd or of the flock, two +turtle-doves, or two young pigeons (vers. 2 and 10–17). + +2nd. _Peace-offerings_, also for the most part voluntarily, in which the +offerer shared with the priest the offering—a male or female of the herd +without blemish, or a lamb or goat (Lev. iii. 1, &c.). + +3rd. _The Sin-offering_ for sins of ignorance afterwards brought to +light (Lev. iv. 13, &c.). + +4th. _The Trespass-offering_.—If any one sinned in hearing swearing and +not uttering it, or in any uncleanness, or swearing, he was to take a +lamb or a kid (a female), or two turtle-doves, or two young pigeons, or, +if too poor for any of them, the tenth part of an ephah of fine flour, +“and the priest shall make an atonement for him for the sin which he hath +sinned, and it shall be forgiven him” (Lev. v. 1–13). + +In every case the offering was required to be perfect in its kind, and +without blemish. + +The sin-offering was more especially for atonement; but the voluntary and +other offerings are spoken of as contributing thereto (Lev. i. 3): coming +from the voluntary will of the people, they expressed the heart’s +devotion, and bore a “sweet savour to God.” + +But in the days when Isaiah wrote, and when great corruption prevailed, +it is said, “Incense is an abomination unto Me; the new moons and +sabbaths, the calling of assemblies, I cannot away with” (Isa. i. 13). +And Amos says, “I will not smell in your solemn assembly” (Amos v. 21). +The people drew near with the lip, but the heart was far from God (Isa. +xxix. 13); so the sacrifices bore with them no sweet savour of devotion +to Him. + +In contemplating the mass of sacrifices thus noted, we may easily enter +into the feeling expressed by Paul (more especially as regarded +circumcision)—“which neither we nor our fathers were able to bear;” and +we can the more fully appreciate the blessing of the Gospel, which has +relieved us from all such burdens, and given us individually a free +access (whether Jew or Gentile) to the Father of Mercies, through the one +only High Priest, Jesus Christ our Lord. + +But it was not so much to point out the burdens which our forefathers in +the faith of Christ had to bear—burdens which, nevertheless, were light +compared with the burden of unforgiven sin—that we have traced the +requirements of the law; but to point to the testimony they bore to +Christ and His Kingdom. + +Under the law no Israelite could obtain pardon for his sin except through +the _Priest_, who was the appointed mediator—to him he brought the +prescribed offering, and slew it at the Tabernacle door; the priest +received the blood, and some of the internal fat; the former he +sprinkled, and the latter he burned, on the altar; and, in the words of +the text, “_The priest shall make an atonement for his sin_, _and it +shall be forgiven him_.” + +We may not be able to define the extent to which the Holy Ghost was then +enjoyed, but we cannot doubt that the testimony of a conscience free of +offence towards God was sealed on the mind of the offerer when the +atonement was made agreeably to the words, “Ye shall therefore keep my +statutes and my judgments; which if a man do he shall live in them” (Lev. +xviii. 5). + +The Apostle Paul confirms this language, saying, “The man that doeth +them” (the statutes of the Law) “shall live in them” (Gal. iii. 12); and +when we consider the words of the same writer: “The children of Israel +could not steadfastly look to the end of that which is abolished” (2 Cor. +iii. 13), we need not suppose the offerers had, in general, any +understanding that what they did had a special relation to the better +Mediator to come. As in the case of the brazen serpent they looked to it +and were healed; so here they made their offerings believing in their +efficacy, and reaped the fruit of pardon and peace. + +This divinely-instituted law was enjoined on the people under the most +solemn assurances of blessings for obedience, and cursings for +disobedience, viz.: “Behold I set before you this day a blessing and a +curse; a blessing if ye obey the commandments of the Lord your God which +I command you this day: and a curse if ye will not obey the commandments +of the Lord your God, but turn aside after other gods” (Deut. xi. 26–28; +xxvii. 15–26; and ch. xxviii.). “I call heaven and earth to record this +day against you, that I have set before you life and death, blessing and +cursing: therefore choose life, that both thou and thy seed may live, +that thou mayest love the Lord thy God, and that thou mayest obey His +voice, and that thou mayest cleave unto Him; for He is thy life and the +length of thy days: that thou mayest dwell in the land which the Lord +sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them” +(Deut. xxx. 19, 20). + +They did what God had provided to enable them to walk with Him, and when +they erred or failed to keep His holy law they brought the means of +reconciliation He had appointed. In such way a man might do justly, love +mercy, and walk humbly with his God, which is the whole duty of man. + +“Mark the perfect man, and behold the upright, for the end of that man is +peace” (Ps. xxxvii. 37), might be applied to such an one, and the model +may perhaps be useful in enabling us to understand the higher perfection +required by the Gospel. “If we walk in the light, as He is in the light, +we have fellowship one with another, and the blood of Jesus Christ His +Son cleanseth us from all sin” (1 John i. 7). + +If we look for the essential principle of this elaborate system of +priestly mediation for the forgiveness of sins, as well as for presenting +to God the freewill offerings or devotions of the people, it will be +found in the 11th verse of the 17th chapter of Leviticus, viz.: “For the +life of the flesh is in the blood, and I have given it to you upon the +altar to make an atonement for your souls; for it is the blood that +maketh an atonement for the soul.” + +Such were the conditions under which the law given from Mount Sinai was +presented to or enjoined on the people. They were to choose between life +or death, blessing or cursing, obedience with the Divine favour, or +refusal to obey, with the Divine displeasure. The eyes of the Lord would +be over the righteous, and His ear open to their cry; but the face of the +Lord would be against them that did evil, to cut off the remembrance of +them from the earth—Ps. xxxiv. 15, 16—conditions so different as to +constitute the highest happiness man was capable of at that time, or the +deepest degradation and misery which he could endure in this life, with +no better prospect beyond. + +The consequences of God’s favour and blessing are set forth with peculiar +strength in Deuteronomy (see pp. 33, 34), together with the consequences +of His favour being withdrawn, which we may do well to ponder; as the +language quoted above from the Psalms is adopted by the Apostle Peter as +applicable equally to Christian times, and the principles of the +quotations from Deuteronomy are equally applicable to the old or new +dispensations—viz., obedience to the revealed will of God with life and +blessing, or disobedience with death and misery. + +“He that despised Moses’ law died without mercy under two or three +witnesses; of how much sorer punishment, suppose ye, shall he be thought +worthy, who hath trodden under foot the Son of God, and hath counted the +blood of the covenant, wherewith he was sanctified, an unholy thing, and +done despite unto the Spirit of Grace?” (Heb. x. 28, 29). + + + + +CHAPTER III. + + +THE HEBREW SACRIFICES FROM THE CHRISTIAN POINT OF VIEW. THE SACRIFICE OF +CHRIST THEIR TRUE COMPLEMENT. + +When we consider the bearings of the Mosaic laws on the religion of +Christ, it is impossible to avoid a careful attention to the Epistle to +the Hebrews, which so clearly sets forth the unity of design between the +different revelations, and the manner in which the institutions of the +former prefigured and led up to the higher, purer, and holier covenant of +the Gospel. + +The mode in which the author deals with the highest subjects and persons +bespeaks for him the position of one of the chiefest apostles, to whom +abundance of revelations had been made, and whose mind was disembarrassed +from the prejudices of the past, and accepted without reserve the fully +developed light and spirit of the Gospel. Who else could venture on +language like the opening verses of this book; or those words in the +second chapter, “_For it became Him_, _for whom are all things_, _and by +whom are all things_, in bringing many sons unto glory, to make the +Captain of their salvation perfect through sufferings” (Heb. ii. 10). + +To him the transition from the Law to the Gospel is perfectly natural and +necessary. As the morning dawn passes on into the perfect day, so the +Law, having done its preparatory work, merges into the glorious light of +the Gospel of Christ; or, to use the author’s own simile, the Law decays, +waxes old, and vanishes away just as the glory of the Gospel appears. +The one must increase, the other decrease; the type be swallowed up in +the antitype. Nothing is discordant; everything fits naturally to its +bearings on the other. Moses as lawgiver gives place to the Prophet whom +the Lord would raise up to His people. The priesthood of Aaron and his +sons is superseded by the High Priesthood of Christ. The blood of +animals, which had no inherent healing power—by the blood of Him, who +(uniting the Divine and the human—God and Man), “through the Eternal +Spirit, offered Himself without spot to God,” “an offering and a +sacrifice of a sweet smelling savour” for the sins of men. The +beneficent provisions of the Mosaic laws—of which Moses could say (Deut. +iv. 8): “What nation is there so great, that hath statutes and judgments +so righteous as all this law which I set before you this day?”—give place +to the yet purer principles of the Gospel of Christ. + +Had it not been for the long course of typical sacrifices, continued +through so many ages, how would it have been possible in the latter days +to establish the value and efficacy of the sacrifice of Christ? The +sacrificial rites of heathen nations, so degrading to morality and purity +of thought and life, would _alone_ have led no one to imagine such a +sacrifice as His: although when viewed as corruptions of revealed truth +they have, as accessories, a valuable significance. + +We propose now to look at the intrinsic value of the sacrifices under the +Mosaic institutions from the Christian point of view, and the superiority +of the sacrifice and religion of Christ, as explained in the Epistle to +the Hebrews. + +Chapter 1 sets forth that God, who had formerly spoken to men by +_Prophets_, has now spoken to us _by His Son_, who, being the brightness +of His glory and express image of His person, when He had by Himself +_purged our sins_, sat down at the right hand of the Majesty on high. +Here is the first recognition of the teaching and High Priesthood of +Christ. _He speaks to us the things of God_, _and purges away our sins +by Himself_ (vers. 1–3). + +Chapter 2 opens with the exhortation that for this reason we ought to +give the more earnest attention to what He taught. {42} + +Chapter 2 sets forth also that Christ had passed through suffering, in +order that He “might be a merciful and faithful _High Priest_ in things +pertaining to God, _to make reconciliation for the sins of the people_” +(c. ii. 17). + +Chapter 3 opens with an invitation to consider this _Apostle_ and _High +Priest_ of our profession, faithful in all things to Him that appointed +Him—far exceeding Moses in glory—for Moses was faithful as a servant; +Christ as a son over His own house (vers. 1–6). + +Chapter 5 says, “Every _high priest_ taken from among men _is ordained +for men in things pertaining to God_, that he may offer both gifts and +_sacrifices for sin_” (ver. 1), that no man takes this honour unto +himself, but he that is called of God as was Aaron. So Christ glorified +not Himself, to be made a high priest; but He that said unto Him, “Thou +art My Son, to-day have I begotten Thee!” and again, “Thou art a Priest +for ever after the order of Melchisedec” (vers. 4, 5, 6). + +Further on, after setting forth, in the seventh chapter, the surpassing +excellence of the High Priesthood of Christ in comparison with that of +Aaron, and marking how exactly such a High Priest was adapted to our +every need, “holy, harmless, undefined, separate from sinners, and made +higher than the heavens” (c. vii. 26), the Apostle sums up his argument +in the eighth chapter: “Now of the things which we have spoken this is +the sum, We _have_ such a High Priest, who is set on the right hand of +the throne of the Majesty in the heavens—a Minister of the sanctuary and +of the true tabernacle, which the Lord pitched and not man (Heb. viii. 1, +2). And inasmuch as every high priest _is ordained to offer_ both gifts +and sacrifices, it is _of necessity that this man have somewhat to +offer_” (Heb. viii. 3). + +Jesus was proved to be our High Priest by offering up His own body for +our sins, which is stated in the most explicit terms. “But Christ being +come, a High Priest of good things to come; . . . neither by the blood of +goats and calves, but _by His own blood_ He entered in once into the holy +place, having obtained eternal redemption (for us)” (Heb. ix. 11, 12). + +“How much more shall the blood of Christ, who through the eternal Spirit +_offered Himself without spot to God_, _purge_ your conscience from dead +works to serve the living God?” (Heb. ix. 14). (See also ver. 15.) + +“Nor yet that He should offer Himself often, as the high priest entereth +into the holy place every year with blood of others; for then must He +often have suffered since the foundation of the world; but now once in +the end of the world hath He appeared to PUT AWAY SIN _by the_ SACRIFICE +_of Himself_” (Heb. ix. 25, 26). + +“So Christ was once _offered to bear the sins_ of many,” _i.e._, of all +that look to Him for salvation (Heb. ix. 28). + +“By the which will we are sanctified through the _offering of the_ BODY +_of_ Jesus Christ once for all” (Heb. x. 10). + +“For by one offering He hath perfected for ever them that are sanctified” +(Heb. x. 14). + +The Apostle Paul uses language equally explicit in Eph. v. 2:—“And walk +in love, as Christ also hath loved us, _and given Himself for us_, _an +offering_ and a _sacrifice to God_, of a _sweet smelling savour_.” {46} + +Having thus shown how, on the _principles_ of the _priesthood of Aaron_, +the Lord Jesus had proved Himself to be a priest, although of the higher +and more perfect order of Melchisedec—the order of righteousness and +peace, and everlasting endurance—this epistle points out in a very +conclusive manner the defects of the Mosaic institutions, which were +enjoined for a time only, to prepare the way, and lead up to the enduring +realities of the Gospel of Christ. And here we cannot but notice again +how completely the Christian mind of the author had passed from all the +Jewish prejudices and predilections of his former training, to regard +everything in the light and spirit of Christ; while far from disregarding +or repudiating that which he showed to be past, worn out, and abolished, +he draws from it his most powerful arguments in favour of the New +Covenant as required to complete the first, by making good its typical +meaning, and securing to all who had passed from earth to heaven under +the provisions of the Law, those blessings which they had already entered +on, upon the promise of the sacrifice of Christ to come. + +“For the Law made nothing perfect, but the bringing in of a better hope +did; by the which we draw nigh unto God” (Heb. vii. 19). That better +hope is stated to be the “blood of Christ, who through the eternal Spirit +offered Himself without spot to God,” purging our conscience, &c. (Heb. +ix. 13, 14) + +“For the Law having a shadow (or shadowing forth) of good things to come, +and not the very image (or substance and reality) of the things, can +never by those sacrifices which they offered year by year continually +make the comers thereunto perfect” (Heb. x. 1). It was “therefore +necessary that the patterns of things in the heavens, should be purified +with these, {48a} but the heavenly things themselves with better +sacrifices {48b} than these” (Heb. ix. 23). + +The passage last quoted follows verse 22, which declares, “without +shedding of blood is no remission” (See also Lev. xvii. 11). But if it +was impossible that the blood shed under the law of Moses (Heb. x. 4), +should take away sins, it is evident that other blood _must be_ shed of +which that was typical, and which should be effectual for the purpose, +agreeably to Heb. ix. 15, referring to Christ; “For this cause He is the +Mediator of the New Testament, that by means of death, for the redemption +of the transgressions that were under the first Testament, they which are +called might receive the promise of eternal inheritance.” In the former +sacrifices there was a remembrance again made of sins every year (Heb. x. +3). But after the one Sacrifice for ever it is said, “their sins and +iniquities will I remember no more” (x. 17). + +“And having made peace _through the blood of His cross_, by Him to +reconcile all things unto Himself, whether things in earth or things in +heaven” (Col. i. 20). + +“In _the body of His flesh through death_, to present you holy and +unblameable and unreproveable in His sight” (Col. i. 22). + +Thus we are given to understand that the sins of future generations, +should be atoned by the one offering of Christ, as well as those of past +generations, so that all generations alike owe their salvation to the one +Mediator between God and man, Jesus Christ, in whom “all are made alive, +and who is the one only hope of glory. For as in Adam all die, so in +Christ shall all be made alive” (1 Cor. xv. 22) in such manner that if we +are united to Him we partake of what is His, and shall find in Him all +that we can need as a Saviour, Mediator, Intercessor, and Redeemer. + +Nothing is of us; all from Christ. In Him is all the fulness of the +Godhead bodily (Col. ii. 9); full of grace and truth (John i. 14). All +power is committed to Him in heaven and in earth (Matt. xxviii. 18). As +maker and upholder of all things, blessings, spiritual and temporal, are +in His hand (Heb. i. 2, 3); and in Him are hid all the treasures of +wisdom and knowledge (Col. ii. 3), and “He is able to save them to the +uttermost that come unto God by Him” (Heb. vii. 25). + +Can we not now with reverent feeling enter into somewhat of the deep +meaning of those few words of our Lord, “_That thus_ IT MUST BE” (Matt. +xxvi. 54)? and of that awful scene which had just passed in the garden of +Gethsemane, when He had thrice prayed—“_If it be possible_, let this cup +pass from Me; nevertheless not as I will, but as Thou wilt”—when His soul +was “exceeding sorrowful even unto death” (Matt. xxvi. 38, 39); and when +“there appeared an angel unto Him from heaven strengthening Him (Luke +xxii. 43); when His sweat was as it were great drops of blood falling to +the ground” (Luke xxii. 44). + +The words referred to were spoken when Peter had made an attempt at +resistance, and smitten off the ear of the High Priest’s servant, who +came with others to take Jesus, and when He had rebuked Peter, saying, +“Thinkest thou that I cannot now pray to my Father, and He shall +presently give Me more than twelve legions of angels? _But how then +shall the Scriptures be fulfilled_ that _thus it must be_?” (Matt. xxvi. +51–54). “The Lord” had “sworn, and will not repent, Thou art a Priest +for ever after the order of Melchisedec” (Ps. cx. 4). And then to show +that He needed not even the legions to rescue Him, but had still all +power in His hands, when about to be “brought as a lamb to the slaughter” +(Isa. liii. 7), as soon as He had said to the band of men and officers +who came with Judas to take Him, “_I am He_” they went backwards and fell +to the ground (John xviii. 3–7), signifying that they had no power to +touch Him until again encouraged by Jesus. And so at each step of His +trial, mocking, scourging, until by wicked hands He was crucified and +slain (Acts ii. 23)—it was: “Thou couldst have no power against Me except +it were given Thee from above” (John xix. 11). At each step it was His +voluntary submission to ignominy and insult, and a cruel death, that He +might redeem us from death, and from the power of the grave and of hell +by His own blood. + + + + +CHAPTER IV. + + +TESTIMONY OF THE OLD TESTAMENT PROPHECIES TO JESUS CHRIST AS THE MESSIAH. + +We have thus endeavoured to point out in how comprehensive a sense Jesus +fulfilled the Law, so that one jot or one tittle should not fail or be +lost. + +The Apostle Peter, in the third chapter of Acts, says, “Those things +which God before _had showed by the mouth of all His prophets_, that +Christ should suffer, He hath so fulfilled” (ver. 18). + +It was the beneficent design of our Heavenly Father that so many rays of +light, passing through varied channels, and spread over all past time, +should concentrate upon Jesus as the Lamb of God that taketh away the sin +of the world, that there might be no excuse for rejecting Him. Let us +recall some of the principal passages in which the Old Testament +Scriptures refer to our Lord and His kingdom. + +1. His coming was prophesied from the fall of Adam and Eve, in the +Lord’s address to the serpent, thus, “The seed of the woman shall bruise +thy head, but thou shalt bruise his heel” (Gen. iii. 15), a prophecy +obscure at first, but abundantly explained by subsequent history and +prophecy. + +2. The promise was made to Abraham and renewed to Isaac and Jacob, that +in their seed, all the families of the earth should be blessed (Gen. xii. +3, xxii. 18, xxvi. 4). + +3. The family of Jacob was chosen to be a peculiar people to the Lord. +Laws, sacrifices, and institutions were given them to be as a +schoolmaster to lead them to Christ, and it was declared the sceptre +“shall not depart from Judah until Shiloh come” (Gen. xlix. 10). + +4. As time progressed the covenant was further confirmed and limited to +the tribe of Judah, and the family of Jesse, and, again, of David. + +5. The _time_ of the Messiah’s advent was closely indicated by the +prophecy of Daniel; seventy weeks of years, or 490 years from the +rebuilding of Jerusalem (Dan. ix. 24, 25). + +It was to be during the continuance of the second Temple, and when there +should be a general expectation and desire in all nations for Him (Hag. +ii. 6–9). He would be preceded by a forerunner, who would prepare His +way (Mal. iii. 1). + +6. The _place_ of His birth was pointed out by Micah (v. 2) as Bethlehem +of Judah. He was to be born of a virgin, and called Immanuel—“God with +us” (Isa. vii. 14). He was to commence His teaching in Galilee (Isa. ix. +1, 2). + +7. The _character_ of His mediatorial coming; His humble origin; His +lowly, suffering life, and His cruel death—were described with singular +accuracy by the Prophet Isaiah;—as well as the ultimate glory of His +Kingdom and reign. And the Psalms abound in references to the sufferings +of Christ, often spoken as of David, but having their full accomplishment +in Him who was emphatically “the Son of David.” + +It was natural that the _worldly-minded Jews_, in anticipating their +Messiah, and looking for one greater than Solomon, should expect to see +one exceeding him, not only in wisdom, but in that outward display of +wealth and grandeur which the world so much admires, as indicating the +royal power and pomp of kings. But it was not so to be: “He shall grow +up before Him as a tender plant, and as a root out of a dry ground; He +hath no form nor comeliness; and when we shall see Him there is no beauty +that we should desire Him.” He would bear our griefs and carry our +sorrows while He was “despised and rejected of men,” and numbered with +the transgressors (Isa. liii.). + +He should be the mighty God, the Everlasting Father (Isa. ix. 6), whose +goings forth have been from of old—from everlasting (Micah v. 2). “A +prophet like unto Moses, him shall ye hear” (Deut. xviii. 15, 18). + +8. Subsequent to the close of the Old Testament prophecy, some very +remarkable incidents marked, to the believing Jews, the near approach and +the actual coming of their Messiah. + +The angel Gabriel appeared to Zacharias as he ministered in the priest’s +office, to announce the approaching birth of John the Baptist, who should +“go before, to make ready a people prepared for the Lord” (Luke i. 17). +This visitation was made on a very public occasion, on the great Day of +Atonement, while “the whole multitude of the people were praying without +at the time of incense” (Luke i. 10). The angel Gabriel appeared also to +the Virgin Mary to tell her that she should be blessed among women in +giving birth to the Messiah (ver. 28), and “all these sayings were noised +abroad throughout all the hill country of Judea” (Luke i. 65). + +_The actual birth_ of our Lord was next announced by an angel to the +shepherds, saying, “Unto you is born this day, in the city of David, a +Saviour, which is Christ the Lord” (Luke ii. 11); “and suddenly there was +with the angel a multitude of the heavenly host, praising God and saying, +Glory to God in the highest and on earth peace, goodwill toward men” +(Luke ii. 14). + +While God in His providence provides abundant evidence for the believing +heart, yet it is not so redundant that none can reject it. It is the eye +of faith which discerns God in prophecy, or providence, or nature, and +the opening of that eye is the effect of grace in the heart, at first +comparatively small and mixed with more or less of misgiving, as when +Nathanael said, “Can any good thing come out of Nazareth?” (John i. 46) +but growing with the increase of Divine grace as when he was able +afterwards to say, “Rabbi, thou art the Son of God, thou art the King of +Israel” (John i. 49). + +Let us consider two examples illustrating this principle. + +1. That of Simeon, a righteous and devout man, looking for the +consolation of Israel, waiting for and expecting the fulfilment of +prophecy, who finding the infant Jesus in the temple, received Him into +his arms, and blessed God, and said, “Lord, now lettest Thou Thy servant +depart in peace, according to Thy word; for mine eyes have seen Thy +salvation, which Thou hast prepared before the face of all people; a +light to lighten the Gentiles and the glory of Thy people Israel” (Luke +ii. 29–31). + +2. That of Herod, and the people of the Jews generally, when the wise +men came to Jerusalem, saying they had seen the king’s star in the east, +and were come to inquire where he was to be born. The chief priest and +scribes, who with the people generally were also in expectation of the +promised Messiah, said he should be born in Bethlehem, and referred to +the prophetic declaration in that respect; but their unbelieving hearts +were aroused, and all Jerusalem was in an uproar, prepared to say, as +they did at last, “We will not have this man to rule over us.” Herod +also, fearing a rival king, sent forth his soldiers to destroy the child, +by killing with undistinguishing cruelty, all the children from two years +old and younger. + +In addition to the prophecies which marked the _descent_ of our Lord, and +the _time_ and _character_ of His coming, there are numerous references +made in the Old Testament to circumstances of His personal history while +He dwelt amongst men. + +He should preach good tidings unto the meek, bind up the broken-hearted, +proclaim liberty to the captive, and comfort all that mourn (Isa. lxi. 1, +2). + +He should open the blind eyes, unstop the deaf ears, make the lame to +leap as a hart, and the tongue of the dumb to sing (Isa. xxxv. 5, 6; +xxix. 18). + +He should feed His flock like _a shepherd_ (Isa. xl. 11); “I will set one +_shepherd_ over them, even My servant David” (Ezek. xxxiv. 23). “A king +shall reign and prosper, and this is the name whereby He shall be called, +the _Lord our Righteousness_” (Jer. xxiii. 5, 6). + +He was “to be a priest for ever, after the order of Melchesidec” (Ps. ex. +4). “He shall be a priest upon His throne” (Zech. vi. 13). + +He should be for a “sanctuary” (Isa. viii. 14); a “rock and place of +refuge” (Ps. xci. 1). + +He should “enter Jerusalem riding on an ass’s colt” (Zech. ix. 9). + +He should “be higher than the kings of the earth.” His throne should +“endure as the sun” (Ps. lxxxix. 27, 36). + +He should “open His mouth in a parable, and utter dark sayings of old” +(Ps. lxxviii. 2; Isa. vi. 9, 10, compared with Matt. xiii. 14). + +The rulers should “take counsel together against Him” (Ps. ii. 2). + +His “own familiar friend, who did eat of His bread,” should “lift up his +heel against Him” (Ps. xli. 9). + +“They weighed for my price thirty pieces of silver, and cast them to the +potter in the House of the Lord” (Zech. xi. 12, 13). “They gave me gall +for my meat, and in my thirst they gave me vinegar to drink” (Ps. lxix. +21). + +“Not a bone of Him should be broken” (Ex. xii. 46; Ps. xxxiv. 20). “He +should give His back to the smitters, and His cheeks to them that plucked +off the hair.” “He hid not His face from shame and spitting” (Isa. l. +6). + +The assembly of the wicked should enclose Him—“they pierced my hands and +my feet” (Ps. xxii. 16). “They part my garments among them, and cast +lots upon my vesture” (Ps. xxii. 18). “All they that see me laugh me to +scorn; they shoot out the lip; they shake the head, saying, He trusted on +the Lord that He would deliver Him; let Him deliver Him, seeing He +delighted in Him” (Ps. xxii. 7, 8). + +He should “make His grave with the wicked, and with the rich in His +death, because He had done no violence, neither was any deceit in His +mouth” (Isa. liii. 9). + +He should “make intercession for the transgressors” (Isa. liii. 12). +“Father, forgive them, for they know not what they do.” + +He should rise from the dead (Ps. xvi. 10), ascend into heaven, and +receive gifts for men, even “for the rebellious also, that the Lord God +might dwell among them” (Ps. lxviii. 18). + +He should “pour out His Spirit on all flesh, so that their sons and +daughters should prophesy,” &c. (Joel ii. 28). + +To “one like unto the Son of Man” was to be given “dominion and glory and +a kingdom, that all peoples, nations, and languages, should serve Him; +His dominion is an everlasting dominion which shall not pass away, and +His kingdom that which shall not be destroyed” (Dan. vii. 13, 14). + +With what justice could the Lord say, “Search the Scriptures, for in them +ye think ye have Eternal Life, and they are they which testify of Me?” +(John v. 39). “And if I had not done among them the works which none +other man did, they had not had sin, but now they have no cloke for their +sin” (John xv. 24, 22) {66} + +If such were the evidences furnished to _the Jews_, the _Gentile_ who +rests his hope on Christ as the Rock of Ages can equally enter into and +appreciate these proofs of our Lord’s mission, and unite in the +triumphant song of David, “Go round about Zion, tell the towers thereof; +mark ye well her bulwarks; consider her palaces, that ye may tell it to +the generation following; for this God is our God for ever and ever, He +will be our guide even unto death” (Ps. xlviii. 13, 14). As Gentiles we +can also look back to the fall of the peculiar institutions designed to +point out the Messiah to mankind,—to the present state of His chosen +people, scattered throughout the Gentile world in fulfilment of their own +prophecies,—to the triumphs of the faith in Christ,—and to the multitudes +who have already been admitted to realise the mansions in the heaven +which He went to prepare for them. + +As Christianity is itself built on the foundation of the _Law_, the +_Prophets_, and the _Psalms_, in fact upon whatever of Divine revelation +had preceded it, and is the crowning development of the whole, we may not +disregard or lightly esteem any portion of that outward work of Christ, +of which our blessings are the direct result, and without which we could +have no right or title to them. + +The new Covenant of Grace was declared by Christ and His Apostles. The +seal of that Covenant was the Blood of Jesus, the voluntary offering of +Himself for the sins of men, as typified by the patriarchal and Mosaic +institutions. It was the purchase of our redemption, and of all those +gifts and graces of the Holy Spirit which the Lord Jesus after His +resurrection gave to men (Eph. iv. 8, 11; Rom. xii. 6, 8; 1 Cor. xii. 4; +&c.). Thus He is the “foundation stone,” the “tried stone,” the “chief +corner-stone,” and “only hope of glory.” By Himself He “_purges_ our +sins.” By His _death_ He delivers “them who through fear of death, are +all their life time subject to bondage” (Heb. ii. 14, 15). And does not +the continual daily sacrifice, morning by morning, and evening by +evening, prescribed by the Law, point to the constant bearing on our +minds before God, of the sacrifice of Christ, as the foundation of all +our hopes, and petitions for mercy and grace? the true propitiatory, or +mercy seat, where God will meet with us and dwell with us (see page 16, +and Ex. xxix. 42, 45). + +“Whatsoever things were written aforetime, were written for our learning, +that we, through patience and comfort of the Scriptures might have hope” +(Rom. xv. 4). + +“All Scripture is given by inspiration of God, and is profitable for +doctrine, for reproof, for correction, for instruction in righteousness, +that the man of God may be perfect, throughly furnished unto all good +works” (2 Tim. iii. 16, 17). + +Nor need any be discouraged; the Bible is God’s revelation addressed +alike to all men, rich or poor, learned or unlearned, intellectual or of +small powers. God is no respecter of persons, and to every one alike who +can read for themselves, or hear from others, the Bible, without note or +comment, may prove under the influence of God’s Spirit, “a lamp unto +their feet, a light to their path.” The less educated will escape some +of the difficulties which beset the minds of others, and more easily +fulfil the conditions imposed by our Lord, “Except ye receive the kingdom +of God as little children, ye cannot enter therein;” and many are the +instances in which persons of comparatively small intellectual power +enjoy, appreciate, and bring forth the evident fruits of faith; so that, +with the Bible in their hands and the Holy Spirit to apply it, none need +despair of finding the way that leads to everlasting life. + +The Psalmist asks, “Wherewithall shall a young man cleanse his way?” and +replies, “By taking heed thereto according to Thy word” (Ps. cxix. 9), so +that he may come to say, “O, how I love Thy law, it is my meditation all +the day” (ver. 97). “Thou through Thy commandments hast made me wiser +than mine enemies; for they are ever with me” (ver. 98). + +“Thy testimonies have I taken as an heritage for ever; they are the +rejoicing of my heart” (ver. 111). + +“The entrance of Thy words giveth light; it giveth understanding to the +simple” (ver. 130). + +The 19th Psalm also says, “The law of the Lord is perfect, converting the +soul; the testimony of the Lord is sure, making wise the simple. The +statutes of the Lord are right, rejoicing the heart; the commandment of +the Lord is pure, enlightening the eyes. The fear of the Lord is clean, +enduring for ever; the judgments of the Lord are true and righteous +altogether. . . . By them is Thy servant warned, and in keeping of them +there is great reward” (Ps. xix. 7, 8, 9–11). + +The Lord Jesus also said of the Father, “for I know that His commandment +is life everlasting” (John xii. 50). + + + + +CHAPTER V. + + +THE GOSPEL OF CHRIST. + +Having in the former pages noticed the manner in which the institutions +of previous revelation have pointed to and been completed by the Gospel +of Christ, let us now set forth some of the leading characteristics of +that religion which Jesus, so long foretold and typified, came to +introduce amongst men. + +We must bear in mind that it was a _New Covenant_ with men, which He came +to establish. The former Covenant had grown old, and was about to decay; +and it had been declared in prophecy, “This shall be the covenant that I +will make with the house of Israel; after those days, saith the Lord, I +will put my law in their inward parts, and write it in their hearts; and +will be their God, and they shall be my people. And they shall teach no +more every man his neighbour, and every man his brother, saying, Know the +Lord: for they shall all know Me from the least of them unto the greatest +of them, saith the Lord: for I will forgive their iniquity, and I will +remember their sin no more” (Jer. xxxi. 33 and 34). + +He who came to establish this new Covenant, and teach it to men, was none +other than the Word who was in the beginning with God and was God. All +things were made by Him; and without Him was not anything made that was +made (John i. 1–3); who was the brightness of the Father’s glory, and +“the express image of His person, and upholding all things by the word of +His power” (Heb. i. 3). + +It is no marvel therefore that the New Testament should teach us that the +first and cardinal point of this new faith was that we should believe on +the “Messenger of the Covenant”—the Lord Jesus Christ bearing glad +tidings of salvation to all men. + +This is done in the clearest and most precise manner. + +“God so loved the world, that He gave His only begotten Son, that +_whosoever believeth_ in Him should not perish, but _have everlasting +life_.” + +“For God sent not His Son into the world to condemn the world; but that +the world _through Him might be saved_” (John iii. 16, 17). + +“This is the work of God, that _ye believe on Him_ whom He hath sent” +(John vi. 29). + +“This is life eternal, that they might know Thee the only true God, and +_Jesus Christ whom Thou hast sent_” (John xvii. 3). + +“He that believeth on the Son _hath __everlasting life_: and he that +believeth not the Son _shall not see life_; but the wrath of _God abideth +on him_” (John iii. 36). + +“He that heareth My word, and believeth on Him that sent Me, hath +everlasting life” (John v. 24). + +“He _that believeth on Him is not condemned_: but _he that believeth not +is condemned already_, because he hath not believed in the name of the +only begotten Son of God” (John iii. 18). + +“But as many as received Him, to them gave He power to become the sons of +God, even _to them that believe on His name_” (John i. 12). + +“I am the resurrection and the life: _he that believeth in Me_, though he +were dead, yet shall he live” (John xi. 25). + +“_Believe on the Lord Jesus Christ_, _and thou shalt be saved_” (Acts +xvi. 31). + +In the two verses quoted above, John iii. 16, 17, God is declared to send +His Son not to condemn, but to save the world. + +Verse 18 divides mankind into two classes—those who _believe in Christ_, +and those who _do not believe_. The former are _not condemned_, and if +they abide in Him will go on to everlasting life. The latter “are +_condemned already_” for their not believing. This condemnation is not +necessarily a final state, for if they “abide not in unbelief,” but turn +to Christ in repentance and faith, they will be brought into His covenant +of grace and salvation. But if otherwise, when God’s longsuffering +patience has exhausted the pleadings, warnings, and wooings of the Spirit +without response, a time must come when the word will go forth, “My +Spirit shall not always strive with man;” and that state of condemnation +become an abiding one, agreeably to Rom. ii. 4–10. + +“Or despisest thou the riches of His goodness and forbearance and +longsuffering; not knowing that the goodness of God leadeth thee to +repentance? But after thy hardness and impenitent heart, treasurest up +unto thyself wrath, against the day of wrath, and revelation of the +righteous judgment of God; who will render to every man according to his +deeds:—To them who by patient continuance in well doing seek for glory +and honour and immortality, eternal life: but unto them that are +contentious, and do not obey the truth, but obey unrighteousness, +indignation and wrath, tribulation and anguish, upon every soul of man +that doeth evil . . . but glory, honour, and peace to every man that +worketh good” (Rom. ii. 4–10). + +It becomes, therefore, an all-important point to endeavour to draw from +Scripture some of the chief conditions which are implied in these simple +words, “_Believing in the Lord Jesus Christ_.” + +Our Lord has Himself given us an example of what He meant by it when He +said, “I seek _not mine own will_, but _the __will of the Father_ which +hath sent Me” (John v. 30). Jesus believed in the Father, and he that in +like manner believes in the Son must seek, not his own will, but the will +of Christ. + +Jesus said, “I am the Light of the world;” “he that followeth Me shall +not walk in darkness, but shall have the light of life” (John viii. 12). +“I am _the way_, _the truth_, and _the life_; no man cometh unto the +Father but by Me” (John xiv. 6). He is the _way_ to the Father, and the +_only way_:—the very _Truth_ of God expressed in word and action,—in +precept and example,—who “did no sin, neither was guile found in His +mouth” (1 Pet. ii. 22; and Isa. liii. 9),—and _the life_, the means +through which alone spiritual life is given to a world dead in trespasses +and sins. + +Our Lord further defines the characteristics of the two classes as +follows:—“For every one that doeth evil hateth the light, neither cometh +to the light, lest his deeds should be reproved. But he that doeth truth +cometh to the light, that his deeds may be made manifest that they are +wrought in God” (John iii. 20, 21). + +It is, therefore, a characteristic of believing in Jesus that we bring +our “deeds to _His light_ that it may be made manifest that they are +wrought in God.” + +Jesus was “_the Light_” but His precepts and example—all, in fact, that +He did and taught—are so many lights derived from Him; as well as the +light of the Holy Ghost or Comforter, who shines in our hearts to give +“us the light of the knowledge of the glory of God in the face of Jesus +Christ” (2 Cor. iv. 6); and this bringing our deeds to the light +includes trying them by His words and example;—the precepts taught by His +Apostles, as well as by the Holy Spirit itself,—that by any or all of +these accordant tests it may be made clear whether they are according to +the mind of Christ. “He that hath My commandments, and _keepeth them_, +he it is _that loveth Me_. . . . He that _loveth Me not_, _keepeth not_ +My sayings” (John xiv. 21, 24). + +We have a lively illustration of practical belief in the patriarchs of +old, who, believing in God’s promises, and having seen them afar off, +embraced them, and shaped their lives in conformity to them:—viz., “These +all died in faith, not having received the promises, but having seen them +afar off, and were persuaded of them, and embraced them, and confessed +that they were strangers and pilgrims in the earth. For they which say +such things declare plainly that they seek . . . a better country—that +is, a heavenly” (Heb. xi. 13, 14, 16). + +Believing in Christ, therefore, implies a belief that He is the Son of +God, the Messiah, and Saviour of the world, the centre and spring of all +our spiritual existence;—a belief in His _teaching expressed by_ shaping +our lives and conversation in the world by it; accepting Him as our King, +whose right it is to reign and rule in our hearts. He tells us that we +must be “born again”—“born of the Spirit” (John iii. 3 and 6)—and the +power to truly believe in Christ is coincident with this new birth, and +indicative of it, when “the Holy Ghost or Comforter,” convincing us of +sin, and of our alienation from God by it, enables us to look to Jesus as +our Saviour and Redeemer. When, by the power of the same Spirit, we are +enabled to lay aside our old works, thoughts, and propensities to evil, +and walk by the rule of faith in the light of the Spirit of Christ. As +we abide and walk therein, we shall “grow in grace and in the knowledge +of our Lord and Saviour Jesus Christ;” bringing forth the fruits of the +Spirit, which are set forth in Gal. v. 22, as “love, joy, peace, +longsuffering, gentleness, goodness, faith, meekness, temperance; against +such there is no law.” Again (2 Pet. i. 5–7), as—“Faith, virtue, +knowledge, temperance, patience, godliness, brotherly kindness, and +charity.” + +If we examine the nature of some of these fruits of the Spirit, we shall +see that though they are produced in us individually by the working of +the Spirit, they are not confined to ourselves, but will communicate to +others around us. Thus we all know how communicative is the feeling of +_joy_—it burns to tell others the good news, or glad tidings. The _love_ +of God shed abroad in our hearts makes us long that others should +participate in this great blessing.—The _peace_ of God yearns that all +should be brought into its heavenly atmosphere: while the other qualities +or rather graces described,—as longsuffering, meekness, charity, &c,—mark +to others that we have been with Jesus: and the Apostle Peter winds up +his catalogue with the descriptive words equally applicable to both, “_If +these things be in you and abound_, they make you that ye shall neither +be barren nor unfruitful in the knowledge of our Lord Jesus Christ” (2 +Pet. i. 8). + +Thus the Gospel “is the power of God unto salvation to everyone that +believeth” (Rom. i. 16), and as its fruits spring up and _abound_ in any +heart they will in some or other form overflow to those around, and make +it a minister of righteousness, a testimony-bearer to the truth as it is +in Jesus: it may be in word and doctrine, in the private circle of +association, or even in the quiet testimony of a peaceful spirit, and a +faithful discharge of duties, recommending by its example the Gospel of +Christ. + +“For the _law of the Spirit of life in Christ Jesus_ hath made me free +from _the law of sin and death_. . . . That _the __righteousness of the +law_ might be fulfilled in us, _who walk not after the flesh_, _but after +the Spirit_.” “For they that are after the flesh do mind the things of +the flesh; but they _that are after the Spirit the things of the Spirit_” +(Rom. viii. 2–5). + +Allusion has been made at a former page (40) to the _precepts of the +law_, having been superseded by the higher _principles_ of the Gospel of +Christ. The New Testament, instead of prescribing precise instructions +for conduct between man and man, sums up our duties in the general +principle, “Thou shalt love thy neighbour as thyself; love worketh no ill +to his neighbour; love is the fulfilling of the law” (Rom. xiii. 9, 10); +at the same time illustrations are given, both of the fruits of the +Spirit, and of the fruits of sin in the heart (See Eph. iv. 22 to end, +and ch. v.; Rom. i. 28–32; Rev. xxi. 8). + +The law written in the heart is the effect of the Holy Spirit’s work +there. He works in us to will and to do of God’s good pleasure;—“to do +those things which are well pleasing in His sight;”—which should “be +known and read of all men,” by its effects on the conduct, &c. (2 Cor. +iii. 2). It was the distinguishing feature of Christ’s coming—“Lo, I +come to do Thy will, O God” (Heb. x. 9). And though we cannot attain to +His perfection, the work of the Spirit is always to beget within us more +of the love of God, and to incline our hearts to serve Him more +faithfully. As we sit, as it were, at the feet of Jesus, looking unto +Him, the Spirit or Comforter will take of the things of Christ, and show +them to us, and there will be a growth in grace, and in conformity to the +will and law of God;—a subordination of the flesh to the Spirit, which +has no necessary, or perhaps no natural, limit, but in the summons to +quit the militant, and join the triumphant, Church above. + +It is sometimes said that Christianity is an educational system in which +the mind is trained, by the restoring grace of the Holy Spirit, to +abandon sin, and work righteousness; and that the offer of this restoring +grace implies, as a necessary prelude, the pardon of past sin. + +Enough has been already said to show that this is not consistent with the +general tenor of Holy Scripture. We know that the minds of susceptible +children, nurtured under Christian mothers, do sometimes drink in the +truths of the Gospel from their lips, at a very early age, in a way that +makes it difficult to mark the period of decided change in them. They +seem to grow up with the Gospel infused into their characters and life. + +This is not, however, the common case; neither is it the happy lot of +_all_ to be so instructed from their cradles to maturity. And when sin +has taken possession of the mind—whether in the milder development of +what is called innocent gaiety;—the love of pleasure, without +vice;—indisposition for serious things and persons;—or whether evil takes +a larger development, and vice in its grosser form exists; in either case +they cannot be said to believe in the Lord Jesus Christ—nor, as a +consequence, to seek to do His will; but are living under the +condemnation of those who do not believe. And these states, admitted and +protracted, necessarily tend to harden in sin, and the longer they +continue, to render it more difficult to return, repent, and live. So +that in general it is when the fear of death is brought nearer by +sickness:—when aroused by the powerful ministry of the Word, or by the +direct pleadings of the Holy Spirit, convincing us of sin and of judgment +to come:—then, if at all, they are arrested in their downward course, +and, through God’s longsuffering mercy, are brought to see their need of +a Saviour, a Redeemer, a sacrifice for sin. Under such circumstances _no +necessary implication of pardon_ will give _peace_; they must feel that +Jesus _has borne their sins in His own body on the tree_, _and that by +His stripes they are healed_. + +How many instances do we read of persons, for long years refusing to +yield themselves to God, being at length brought into such depths of +misery or danger (in that longsuffering mercy which has followed them all +through), and then are they enabled to repent and put away their sins, +and, believing on the Lord Jesus Christ, to be saved from the wrath to +come. + +But some, perhaps, will say: Why cannot I believe in the Lord Jesus as +“the restorer of breaches,” and “of paths to dwell in,” without going +back to past ages? The answer is very obvious—that if He be not the +Sacrifice, He cannot be the Restorer. He is _one_ Christ, and His work +_one_. If He atones for the sin of mankind, He can be then the +restorer;—the one is as much part of His character as the other. And if +we would divide His perfect work in two parts, and reject Him when +suffering on the cross for our sins:—that “we might live”:—“to give His +life a ransom for us,”—can we be sure that He will acknowledge us when +seated on the right hand of God? Can we be truly said to believe in Him +with our _whole_ heart? _If_ we do not accept what He has said of +Himself; by His own rule we are not seeking to do His will. + +It is _after_ “_having made peace through the blood of His cross_;” . . . +that He _is able_ “_to reconcile all things unto Himself_” (Col. i. 19, +20), so that they who “were sometimes alienated by wicked works, yet now +hath He reconciled in the body of _His flesh through death_, to present +you holy and unblameable, and unreproveable in His sight.” (Col. i. 22). + +In the previous chapters of the Epistle to the Romans, Paul, having taken +a review of the mercies of God in human redemption by Christ, and of the +calling of the Jews and Gentiles;—in the twelfth chapter he beseeches the +brethren “to present their bodies a living sacrifice, holy, acceptable +unto God, which is their reasonable service” (ver. 1); and at the end of +the thirteenth chapter he exhorts them to “put on the Lord Jesus Christ, +and make not provision for the flesh, to fulfil the lust thereof” (ver. +14); while the intermediate verses contain a remarkably concise epitome +of the character and duties of the members of the Christian Church. + +I have endeavoured to draw the character of Christianity as I find it in +the New Testament. No place is made for lukewarmness, indifference, or +formality. Every one receiving the inestimable blessing of faith in +Christ is naturally expected to embrace it; to prize it as the “pearl of +great price”; the greatest of all treasures; and to be wrapped up in its +excellence, counting all other things as valueless and unworthy of +attention in comparison with it. And the new creature is to grow up out +of the new faith, stripped of all that is old and sinful, and clothed +with all that is just and true and godly. + +To flee from the “wrath to come,” and take refuge in the ark or fold of +Christ, is a work of the deepest seriousness, and the joy of feeling that +you have attained that shelter and security is depicted in the New and +Old Testaments as of the liveliest kind. + +“Rejoice in the Lord alway: and again I say rejoice” (Phil. iv. 4). +“Whom having not seen ye love; in whom though now ye see Him not, yet, +believing, ye rejoice with joy unspeakable and full of glory” (1 Pet. i. +8), and this in the midst of grievous persecutions. + +“And thou shalt _rejoice in the Lord_, and shalt glory in the Holy One of +Israel” (Isa. xli. 16). + +“I will greatly rejoice in the Lord, my soul shall be joyful in my God; +for He hath clothed me with the garments of salvation, He hath covered me +with the robe of righteousness” (Isa. lxi. 10). + +“I will rejoice in the Lord, and joy in the God of my salvation” (Hab. +iii. 18). + +“Rejoice evermore” (1 Thess. v. 16). + +“There is therefore now no condemnation to them which are in Christ +Jesus, who walk not after the flesh but after the Spirit” (Rom. viii. 1): +born again of the Spirit: believing in Christ: our sins borne by Him on +the tree: “the Spirit of life in Christ Jesus making us free from the law +of sin and death” (Rom. viii. 2), should we not rejoice with grateful +hearts, and through Jesus offer “the sacrifice of praise to God +continually, that is, the fruit of our lips giving thanks to His name”? +(Heb. xiii. 15.) + +But are there not many minds who are more given to dwell in a low state, +and in somewhat of that sombreness which is cast over nature when the +_sun_ is more or less _eclipsed_, to whom it is more congenial to look at +the doubtful or dark side of things, than to indulge in joyful +anticipations? If such be our condition of mind, should we not strive +against it, and examine whether there be not cause for joy? + +If through the mercy of God in Christ Jesus our sins are forgiven; if we +have passed from death unto life; if Christ, who is the appointed “Judge +of quick and dead,” be OUR _Intercessor and Redeemer_, who is he that can +harm us? If by means of His redemption we are made joint heirs with Him +of the heavenly Kingdom and glory, ought we not to rejoice and be glad? +To have passed from darkness to light, and from the power of Satan unto +God is surely matter for joy and rejoicing, and the feeling is one that +it is the duty of all such to encourage, and seek by prayer and +meditation on the promises of God in Christ Jesus—promises which are _not +yea and nay_, but _all yea_ in Him—all unconditional—absolutely certain +to all who believe in, love, and obey Him, and persevere to the end. + + + + +Footnotes. + + +{6} These were the three grand divisions of the Old Testament, according +to the Jewish arrangement, and comprised the entire volume. + +{12} Cruden says that sacrifice was offered by Adam and his sons. + +{20} May we not learn from this the duty of expressing our thankfulness +to the Giver of every good and perfect gift before partaking of it? so +also, at Feast of Pentecost. + +{21} In Lev. xxiii. 18, it is stated _one_ bullock and _two_ rams, but +in Numbers, just before entering the Promised Land, some alterations were +made. + +{42} Mark here the dignity and quality of the teacher—“the brightness of +the Father’s glory and express image of His person,”—come to teach men +the things which He had seen and heard with His Father in heaven—John +iii. 32,—and so completely representing the Father that He could say, “If +ye have seen Me ye have seen the Father also” (John xiv. 15). See also +Col. i. 15. + +{46} See terms used in the account of the daily and other sacrifices +(Lev. i. 9; iv. 31, &c.), p. 16. + +{48a} The blood of goats and calves (Heb. ix. 12–14). + +{48b} The blood of Christ (Heb. ix. 14). + +{66} See in “Horne’s Introduction to the Critical Study of the +Scriptures” a full account of the prophecies of the Old Testament, with +their fulfilment in the words of the New Testament, from which several of +the above are extracted. Vol. i., Appendix No. 6. + + + + +***END OF THE PROJECT GUTENBERG EBOOK JESUS FULFILS THE LAW*** + + +******* This file should be named 36425-0.txt or 36425-0.zip ******* + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/6/4/2/36425 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Jesus Fulfils the Law + + +Author: One of the Society of Friends + + + +Release Date: June 14, 2011 [eBook #36425] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK JESUS FULFILS THE LAW*** +</pre> +<p>Transcribed from the 1882 Saml. Harris & Co. edition by +David Price, email ccx074@pglaf.org</p> +<h1>JESUS FULFILS<br /> +THE LAW.</h1> +<p style="text-align: center"> +<a href="images/p0b.jpg"> +<img alt= +"Decorative divider" +title= +"Decorative divider" +src="images/p0s.jpg" /> +</a></p> +<p style="text-align: center"><span class="GutSmall">BY</span><br +/> +One of the Society of Friends.</p> +<p style="text-align: center"> +<a href="images/p0b.jpg"> +<img alt= +"Decorative divider" +title= +"Decorative divider" +src="images/p0s.jpg" /> +</a></p> +<p style="text-align: center"><span +class="GutSmall">LONDON.</span><br /> +SAML. HARRIS & CO., 5, BISHOPSGATE WITHOUT.<br /> +<span class="GutSmall">1882.</span></p> +<div class="gapspace"> </div> +<p style="text-align: center"><a name="pageii"></a><span +class="pagenum">p. ii</span><span +class="GutSmall">LONDON:</span><br /> +<span class="GutSmall">BARRETT, SONS AND CO., PRINTER</span><br +/> +<span class="GutSmall">SEETHING LANE, E.C.</span></p> +<h2><a name="pageiii"></a><span class="pagenum">p. +iii</span>CONTENTS.</h2> +<table> +<tr> +<td><p> </p> +</td> +<td><p style="text-align: right"><span +class="GutSmall">PAGE</span></p> +</td> +</tr> +<tr> +<td colspan="2"><p style="text-align: center">CHAPTER I.</p> +</td> +</tr> +<tr> +<td><p>How Jesus fulfilled the Law</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page1">1</a></span></p> +</td> +</tr> +<tr> +<td colspan="2"><p style="text-align: center">CHAPTER II.</p> +</td> +</tr> +<tr> +<td><p>Provisions for the Pardon of Sin, and Reconciliation under +the Law</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page16">16</a></span></p> +</td> +</tr> +<tr> +<td colspan="2"><p style="text-align: center">CHAPTER III.</p> +</td> +</tr> +<tr> +<td><p>The Hebrew Sacrifices from the Christian Point of +View. The Sacrifice of Christ their true Complement</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page38">38</a></span></p> +</td> +</tr> +<tr> +<td colspan="2"><p style="text-align: center">CHAPTER IV.</p> +</td> +</tr> +<tr> +<td><p>Testimony of the Old Testament Prophecies to Jesus Christ +as the Messiah</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page54">54</a></span></p> +</td> +</tr> +<tr> +<td colspan="2"><p style="text-align: center">CHAPTER V.</p> +</td> +</tr> +<tr> +<td><p>The Gospel of Christ</p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page72">72</a></span></p> +</td> +</tr> +</table> +<h2><a name="pagev"></a><span class="pagenum">p. +v</span>PREFACE.</h2> +<p>In a day when so much has been written on almost every +Scripture subject it requires some apology for offering anything +further; but as different trains of thought are more suited to +one than another, they may serve as useful remembrancers, +although there may be nothing particularly new about them. +The writer of the following pages, being in the evening of life +and much retired from its active duties by failing health, often +endeavours to look through the lengthening shadows of the evening +to the glory which shall be revealed, and delights to ponder over +those passages of <a name="pagevi"></a><span class="pagenum">p. +vi</span>Holy Writ which form the basis of our faith in +Christ.</p> +<p>The following pages make no attempt at scholarship. The +author thankfully accepts and believes the revelation which God +has given us in Holy Scripture, and has endeavoured to set forth +a plain <i>scriptural</i> statement of the successive steps or +development of that revelation, culminating in the Gospel of +Christ.</p> +<p>When our Lord says of the final issue of His judgment, +“These” (speaking of the wicked) “shall go into +everlasting punishment, but the righteous into life +eternal,” I believe He perfectly understood the subject, +and meant what He said. When Paul also, writing of himself +and his fellow-Apostles, said “Knowing therefore the terror +of the Lord, we persuade men,” I believe he +meant—they persuaded <a name="pagevii"></a><span +class="pagenum">p. vii</span>men “to flee from the wrath to +come,” and take shelter in “the blood of the +everlasting covenant” (Heb. xiii. 20); according to the +words, “It is a fearful thing to fall into the hands of the +living God who hath said, Vengeance belongeth unto Me, I will +recompense saith the Lord” (Heb. x. 30, 31; and 2 Thess. +ii. 6–9).</p> +<p>I have been a fond reader of Holy Scripture from my youth, and +have from time to time studied much that has been written in +support of its genuineness and authenticity; but now in the +retrospect of the past I find no evidence for the general truth +of that Scripture at all to compare with the words of our Lord +Jesus Christ—“If any man will do His (the +Father’s) will, he shall know of the doctrine whether it be +of God or whether I speak of myself” (John vii. 17).</p> +<p><a name="pageviii"></a><span class="pagenum">p. +viii</span>“The secret of the Lord is with them that fear +Him, and He will show them His covenant” (Ps. xxv. +14). As it is all-important to know that the foundations +are sure, and will stand in the day of trial, I have set down in +these pages the train of thought which has proved most confirming +to my own faith, and trust that some of those who love the Truth +as it is in Jesus may find it helpful to themselves.</p> +<p>We live in eventful times. There is much abroad in the +world to excite alarm. When Atheism and Infidelity are +making strenuous efforts to extend their withering influence; +when Roman Catholicism and a kindred ritualism are invading our +country, there is abundant need to stick to the Law and the +Testimony, lest the curtains of darkness should be again spread +over it. <a name="pageix"></a><span class="pagenum">p. +ix</span>But notwithstanding that the picture may be somewhat +gloomy, it is by no means all on one side; by various +instrumentalities the Gospel is being largely and successfully +proclaimed, and the message of salvation <i>through Christ +alone</i> is now carried to every class, and almost from house to +house, in a manner never before witnessed; and the lowest haunts +of vice and misery are at least opened to the town missionary, +the Bible-woman, or the evangelist, where but recently the police +could not venture single-handed; and many are the brands plucked +from the burning, so that among these, as well as among the +social circles above them, a rich and powerful wave of Gospel +blessing is rolling over the land.</p> +<p>If I have fairly represented the teaching of the Bible, it is +all that I could <a name="pagex"></a><span class="pagenum">p. +x</span>aspire to. The many “divers and strange +doctrines” which in one or another way oppose the Gospel of +Christ, must be swept away before the grand truths which the +Bible sets forth, and which, when time is past and eternity +remains, will for ever be a theme of praise and thanksgiving to +the glorified beings who shall be accounted worthy to stand +before the throne, and swell the anthem of “Glory and +dominion to Him who loved us, and washed us from our sins in His +own blood” (Rev. i. 5, 6).</p> +<h2><a name="page1"></a><span class="pagenum">p. 1</span>CHAPTER +I.</h2> +<p class="gutsumm">HOW JESUS FULFILLED THE LAW.</p> +<p>“I am not come to destroy” (the law and the +prophets) “but to fulfil. Till heaven and earth pass, +one jot or one tittle shall in no wise pass from the law till all +be fulfilled” (Matt. v. 17, 18).</p> +<p>The above solemn words of our Lord Jesus Christ, being part of +His Sermon on the Mount (as related by Matthew), appear to open +an interesting field of inquiry into an important portion of +Divine Truth as set forth in Holy Scripture.</p> +<p>In what manner did our Lord so fulfil the law given by Moses +that one jot or <a name="page2"></a><span class="pagenum">p. +2</span>one tittle should in no wise pass unfulfilled? Was +it when He went to the Baptist, and <i>received baptism</i>, +because it became Him to fulfil all righteousness? (Matt. iii. +15). Was it when He sent the ten lepers whom He would heal +to show themselves to the priests (agreeably to Lev. xiv. 2; Luke +xvii. 14); or in another similar case, when He said, “Go, +show thyself to the priest, and offer those things which Moses +commanded for a testimony unto them”? (Mark i. 44; Luke v. +14).</p> +<p>Was it by attending the appointed feasts at Jerusalem, and +generally in other cases, recorded or not recorded, in which He +conformed, and was subject to the ritual which had been before +appointed? Or are we not to understand the words in a much +deeper sense than His personal submission to the Law?—that +of fulfilling, perfecting, and giving a living reality to all its +foreshadowing types, in themselves <a name="page3"></a><span +class="pagenum">p. 3</span>dead and profitless; to seal, assure, +and make good all its promises to the obedient subjects of that +Law; all its threatenings to the disobedient; to open up to +mankind that rich inheritance prepared alike for the men of that +day and for us, foreshadowed by the land of promise flowing with +milk and honey; to perfect that which was lacking in those +offerings of atonement which in themselves could never take away +sins (Heb. x. 4)?</p> +<p>The ministry of our Lord Jesus Christ is revealed to us under +the two characters of an Apostle and High Priest (Heb. iii. +1).</p> +<p>1st. <i>As an Apostle</i>, to declare and teach the +principles of that Divine Truth, which distinguished the New +Covenant of life and salvation from the covenant of bondage to +ordinances then about to be abolished, which had been designed as +introductory to it; and to ordain and qualify His Apostles to +declare its principles more fully after His death and +resurrection.</p> +<p><a name="page4"></a><span class="pagenum">p. 4</span>For +obvious reasons the New Covenant could not be fully published +until the offering of Christ had fulfilled the Scriptures +relating to Him; and when the resurrection had declared Him to be +the Son of God with power.</p> +<p>Although our Lord had often pointed out to His Apostles that +in His life and actions He was fulfilling the Scriptures, it is +clear they did not fully understand their import until after the +Holy Ghost had descended on them on the Day of Pentecost, and +opened up to their minds, with a vivid remembrance, and clear +sunshine of heavenly light, all that Jesus had said and done, +giving to them that wonderful power and energy which they +afterwards exhibited, as well as those miraculous gifts of the +Spirit which were necessary to confirm their doctrine to +others. Thus we read that we ought to give a more earnest +heed to the things “which began to <i>be spoken by the</i> +<span class="smcap">Lord</span>, <a name="page5"></a><span +class="pagenum">p. 5</span>and were confirmed to us by them that +heard Him; God also bearing them witness, with signs and wonders, +and divers miracles, and gifts of the Holy Ghost, according to +His own will” (Heb. ii. 3, 4).</p> +<p>Our Lord had, on several occasions, as before observed, taken +care to instruct His disciples in the Scriptures which related to +Himself; but He did so more explicitly after His resurrection; +beginning at Moses and all the prophets, He expounded to the +<i>two</i> on their way to Emmaus the “things concerning +Himself, in all the Scriptures” (Luke xxiv. 27). And +when they had returned to Jerusalem, and had related to the +eleven (and others with them) what had happened in the way, He +stood in their midst, and confirmed their testimony, saying, +“These are the words which I spake unto you, while I was +yet with you, that all things must be fulfilled which were +written in the law of Moses, <a name="page6"></a><span +class="pagenum">p. 6</span>and in the Prophets, and in the Psalms +<a name="citation6"></a><a href="#footnote6" +class="citation">[6]</a> concerning Me. Then opened He +their understanding, that they might understand the Scriptures, +and said unto them, Thus it is written, and thus it behoved +Christ to suffer, and to rise from the dead the third day” +(Luke xxiv. 44–46).</p> +<p>When Jesus sent out His twelve disciples to preach, He said to +them,—“He that receiveth <i>you</i> receiveth +<i>Me</i>, and he that receiveth <i>Me</i> receiveth <i>Him that +sent Me</i>” (Matt. x. 40), so that in receiving the +Apostles’ doctrine and teaching, we receive Christ’s +teaching. Also the same principle is set forth in John +xiii. 20, “He that receiveth whomsoever I send receiveth +Me; and he that receiveth Me receiveth Him that sent +Me.”</p> +<p>2nd. <i>As a High Priest</i> our Lord is <a +name="page7"></a><span class="pagenum">p. 7</span>introduced in +the most solemn words of prophecy:—“The Lord hath +sworn and will not repent, Thou art a priest for ever after the +order of Melchisedec” (Ps. cx. 4, quoted in Heb. vii. +21).</p> +<p>This most solemn form of utterance is seldom used in +Scripture. It occurs also when God sware to Abraham, that +in his seed all the nations of the earth should be blessed (Gen. +xxii. 16–18):—To the rebellious Israelites, that they +should not enter into His rest (Deut. i. 34, 35):—To Moses, +that he should not go into Canaan (Deut. iv. 21):—To David, +that his seed should endure for ever, and his throne unto all +generations (Ps. lxxxix. 3, 4).</p> +<p>It is treated in Heb. vii. 20–22 as exhibiting the +superior authority and character of Christ as a High Priest, in +comparison with the priesthood of Levi: “For those priests +were made without an oath; but this with an oath; . . . and by so +much was Jesus made a surety of a better <a +name="page8"></a><span class="pagenum">p. +8</span>testament.” And again, in ver. 28: “For +the Law maketh men high priests which have infirmity; but the +word of the oath, which was since the Law, maketh the Son, who is +consecrated for evermore.”</p> +<p>It is also treated (Heb. vi. 16–19) as expressing the +absolutely unalterable counsel of God: “Men verily swear by +the greater, and an oath for confirmation is to them an end of +all strife; wherein God, willing more abundantly to show unto the +heirs of promise the immutability of His counsel, confirmed it by +an oath; that by two immutable things, in which it was impossible +for God to lie, we might have a strong consolation, who have fled +for refuge to lay hold upon the hope set before us.” +That hope which is as an <i>anchor</i> to the soul, both sure and +steadfast.</p> +<p>The office of <i>an apostle</i> (or special messenger, or +messenger with special tidings), viewed separately, has nothing +of the <i>priest</i>; but the offices of teacher of <a +name="page9"></a><span class="pagenum">p. 9</span>the law, +mediator, and priest were combined in the Levitical priesthood; +and they were perfectly blended in the person of our Lord Jesus +Christ. Nevertheless the doctrine of the priesthood of +Christ could not be much developed or declared until the +abolition of the priests of Levi by the termination of that first +covenant, when Jesus declared, “It is finished,” and +“gave up the ghost,” and “the veil of the +Temple was rent in twain”—indicating that the +approach to the Divine Presence was opened to all.</p> +<p>During the patriarchal ages, the head of the family or house +appears to have combined in himself the patriarch and +priest. Noah, Abraham, Isaac and Jacob, offered sacrifices +as well as Abel, though the recorded instances are few, and only +on very remarkable occasions; such as the coming out of the ark, +the call of Abram, the sacrifice of Isaac, the covenant to +Jacob. But we read that it was the <a +name="page10"></a><span class="pagenum">p. 10</span>constant +practice of Job; for, after giving an account of the +burnt-offerings offered for each of his sons after their days of +feasting, it is added, “thus did Job continually” +(Job i. 5); and such was no doubt the practice of other +patriarchs.</p> +<p>At the close of Job’s temptation, the Lord said to His +three friends that they should take seven bullocks and seven +rams, and go to Job, and offer up burnt-offerings, and Job would +pray for them, “for him will I accept” (Job xlii. +8).</p> +<p>Of the patriarchal religion we are told but little. The +Apostle Paul says, in Rom. v. 14, “Death reigned from Adam +to Moses”; in Rom. i. 20, that “God’s eternal +power and Godhead were clearly seen in the works of +creation,” so that they were without excuse; and in Rom. +ii. 14, 15, that though without law they had a conscience bearing +witness to the law written in their hearts, accusing or excusing +their thoughts.</p> +<p><a name="page11"></a><span class="pagenum">p. 11</span>In the +earliest days, the power of God manifested in the works of +creation spoke to men more clearly than it may now speak to +heathen nations who know not God.</p> +<p>They spoke to Adam and Eve of the God whom <i>they knew</i>, +and had had intimate acquaintance with. The glory of Eden +and the events of their life there, with their disastrous fall +and expulsion, must have made an indelible impression on +<i>their</i> minds. Knowing their Creator they would have +no disposition to worship the sun, moon, or stars, as His +works. It would be contrary to all the subsequent history +of the dealings of God with His creatures to suppose our first +parents were driven out and left to their own devices as to the +means of reconciliation with Him; and though we are not expressly +told that sacrifice was offered by Adam, many think that the +first instruction in utilising skins for clothing, <a +name="page12"></a><span class="pagenum">p. 12</span>referred to +the skins of animals offered in sacrifice. <a +name="citation12"></a><a href="#footnote12" +class="citation">[12]</a></p> +<p>At probably no very distant period from the Fall (described +as, “In process of time,” or “in the end of +days”), we find Abel offering the firstling of his flock, +an acceptable sacrifice to God; the same that was commanded by +the law of Moses.</p> +<p>When we take into account the length of Adam’s life and +that of his sons, there is no difficulty in concluding that those +indelible impressions would be handed down to his posterity, with +the history of the Lord’s dealings with him, and what had +been revealed to him as the means of propitiation, or being +reconciled to Him.</p> +<p>That there was a revelation before the Flood is evident, for +Abel offered an acceptable sacrifice, but Cain’s was not +accepted; <a name="page13"></a><span class="pagenum">p. +13</span>while the words addressed by the Lord to Cain, “If +thou doest well, shalt thou not be accepted? and if thou doest +not well sin lieth at the door” (Gen. iv. 7), clearly +indicate that Cain knew what was pleasing or displeasing to +Him. Enoch and Noah also walked with God so faithfully that +the one was translated, and the other, by his act of faith, +condemned the world, and became heir of the righteousness which +is of faith; very clearly showing that faith, rather than works, +was in those days the basis of salvation.</p> +<p>When we consider the terms in which the sacrifice of Christ is +set forth in the New Testament, as “The Lamb slain from the +foundation of the world” (Rev. xiii. 8); “Preordained +before the foundation of the world” (1 Pet. i. 20; Rom. +xvi. 25; Eph; iii. 9, 11; Col. i. 26; 2 Tim. i. 9; Titus i. 2; +Matt. xxv. 34); it would seem impossible to doubt that the great +principle of human redemption or reconciliation, set forth by <a +name="page14"></a><span class="pagenum">p. 14</span>so many types +under the Law, and by the one Great Offering of the Gospel, +should not have had its initiative in the earlier means of grace +and pardon of the patriarchal times.</p> +<p>When the children of Israel came out of Egypt, a complete +system of priesthood was established by Divine command in Aaron +and his sons, assisted in the general labours of the Tabernacle +service by the remainder of the tribe of Levi. The +exhibitions of Divine power and majesty which accompanied the +giving of the Law from Mount Sinai were of a character to produce +the deepest and most lasting impression on those who witnessed +them. And as those institutions have a very important +bearing on the Gospel of Christ, it is important to review them, +as briefly as possible; and more especially as this portion of +Scripture is often not so much studied as it might be with +advantage by some of those who, taking a high view of <a +name="page15"></a><span class="pagenum">p. 15</span>the essential +spirituality of the Gospel, are the less disposed to look into +the basis of that spiritual religion, which was laid in the +Mosaic law.</p> +<h2><a name="page16"></a><span class="pagenum">p. +16</span>CHAPTER II.</h2> +<p class="gutsumm">PROVISIONS FOR THE PARDON OF SIN, AND +RECONCILIATION UNDER THE LAW.</p> +<p>The regularly ordained sacrifices were the +following:—</p> +<p>1st. <i>The daily sacrifices</i>. Two lambs of the +first year—one in the morning and the other in the evening +(and on the <i>Sabbath four lambs</i>, Num. xxviii 9); with their +meat- and drink-offerings of flour, oil, wine “for a sweet +savour, an offering made by fire unto the Lord” (Exod. +xxix. 38–41). “This shall be <i>a continual</i> +burnt-offering throughout your generations at the door of the +Tabernacle of the congregation before the Lord, <i>where I will +meet with you</i>, <i>to speak there unto thee</i>” (ver. +42). “And I will dwell among <a +name="page17"></a><span class="pagenum">p. 17</span>the children +of Israel, and will be their God” (ver. 45).</p> +<p>Whatever <i>other</i> sacrifices were commanded for any or +every day of the week, they were <i>additional</i> to these daily +offerings, with which nothing interfered.</p> +<p>2nd. On the first day of every month (or first +appearance of the new moon)—</p> +<table> +<tr> +<td><p>Two young bullocks,</p> +<p>One ram,</p> +<p>Seven lambs of the first year,</p> +</td> +<td><p>With flour, oil, and wine,</p> +</td> +</tr> +</table> +<p>a burnt-offering for a sweet savour, made by fire unto the +Lord.</p> +<p><i>Also one kid</i> for a <i>sin-offering</i>, and his +drink-offering (Num. xxviii. 11, &c.).</p> +<p>3rd. On the 14th of the first month (Abib) the <i>Feast +of the Passover</i>, also called “the <i>sacrifice</i> of +the Lord’s passover” (Exod. xii. 27).</p> +<p>It was a memorial festival throughout the generations of the +children of Israel, to mark their deliverance from bondage in +Egypt, and the special Providence <a name="page18"></a><span +class="pagenum">p. 18</span>which protected them from the +destroying angel, who procured that deliverance by slaying all +the first-born of man and beast in Egypt.</p> +<p>A lamb of the first year, a male from the sheep or goats and +without blemish, was killed at even, and the flesh roasted with +fire was eaten by every household that night, while the +destroying angel was at work around them; but prior to this the +blood of the lamb had been sprinkled on the two side posts, and +upper door post of the houses, “and the blood shall be to +you for a token. . . . And when the Lord seeth the blood, +He will pass over you;” so that while every other house had +its dead, they ate securely under cover of the sprinkled +blood.</p> +<p>This festival was instituted on the departure of the children +of Israel from Egypt, and before the giving of the Law, or the +appointment of the priesthood of <a name="page19"></a><span +class="pagenum">p. 19</span>Aaron and his sons. As with the +patriarchal sacrifices, it was provided by the head of the +household.</p> +<p>In allusion to <i>subsequent</i> times, when their children +should inquire the meaning of the service, they were to say +“It is the <i>sacrifice</i> of the Lord’s +passover” (Exod. xii. 27).</p> +<p>The Passover has a very marked reference to our Lord Jesus +Christ. Shortly before His death He said to His disciples, +“With desire I have desired to eat this passover with you +before I suffer;” and at that supper He said of the bread, +which as the master of the feast He broke, “This is My body +which is given for you;” and of the cup, “This is the +New Testament in My blood, which is shed for you” (Luke +xxii. 15–20).</p> +<p>4th. Immediately upon the Paschal feast followed, during +the next seven days, <i>the Feast of Unleavened Bread</i>, during +which were to be offered, <i>each day</i>—</p> +<table> +<tr> +<td><p><a name="page20"></a><span class="pagenum">p. 20</span>Two +young bullocks,</p> +<p>One ram,</p> +<p>Seven lambs,</p> +</td> +<td><p>For a burnt-offering, with flour and oil,</p> +</td> +</tr> +</table> +<p>and <i>one goat</i> daily for a <i>sin-offering</i> (Num. +xxviii. 17–25).</p> +<p>5th. On presenting the <i>sheaf of First-fruits</i> to +the Lord, of which it is said “Ye shall neither eat +<i>bread</i> nor <i>parched corn</i>, nor <i>green ears</i>, +until the selfsame day that ye have brought an offering unto your +God” <a name="citation20"></a><a href="#footnote20" +class="citation">[20]</a> (Lev. xxiii. 14). On that day was +to be offered a male lamb, without blemish, of the first year, +for a burnt-offering, with flour, oil, and wine,—“an +offering made by fire unto the Lord for a sweet savour” +(Lev. xxiii. 13).</p> +<p>6th. The <i>Feast of Pentecost</i> (called also feast of +weeks, Ex. xxxiv. 22), fifty days later, on presenting to the +Lord a <i>new meat-offering </i><a name="page21"></a><span +class="pagenum">p. 21</span><i>from their habitations</i> (Lev. +xxiii. 16). Two wave loaves of fine flour, baken with +leaven, “They are the first-fruits unto the Lord” +(Lev. xxiii. 17), and the accompanying offerings were—</p> +<table> +<tr> +<td><p>Seven lambs of first year,</p> +<p>Two <a name="citation21"></a><a href="#footnote21" +class="citation">[21]</a> young bullocks,</p> +<p>One ram,</p> +</td> +<td><p>For a burnt-offering,</p> +</td> +</tr> +</table> +<p>and one kid for <i>a sin-offering</i> (to make +atonement—Num. xxviii. 30), and two lambs for a +peace-offering (Lev. xxiii. 19).</p> +<p>7th. <i>At the Feast of Trumpets</i>, the first of the +<i>seventh</i> month—</p> +<table> +<tr> +<td><p>One young bullock,</p> +<p>One ram,</p> +<p>Seven lambs,</p> +</td> +<td><p>With flour and oil.</p> +</td> +</tr> +</table> +<p>for a burnt-offering for a sweet savour unto the Lord, and one +kid for a sin-offering <a name="page22"></a><span +class="pagenum">p. 22</span>“to make atonement for +you” (Num. xxix. 2–5).</p> +<p>8th. <i>On the annual Day of Atonement</i>, the tenth of +the seventh month: <i>One young bullock</i> for a sin-offering, +and <i>a ram</i> for a burnt-offering for the high priest and his +house (Lev. xvi. 6), and <i>two kids of the goats</i> from the +congregation for a sin-offering (one for the annual sin-offering, +and one for the scape-goat) (Lev. xvi. 5). Also—</p> +<table> +<tr> +<td><p>One bullock,</p> +<p>One ram, and</p> +<p>Seven lambs,</p> +</td> +<td><p>With meat offering of flour and oil,</p> +</td> +</tr> +</table> +<p>for a <i>burnt-offering</i> (Num. xxix. 8). And one kid +for a <i>sin-offering</i> of atonement (Num. xxix. 11).</p> +<p>This was a day of great solemnity—“It shall be a +holy convocation unto you, and ye shall afflict your souls” +(Lev. xxiii. 27), &c, “Ye shall do no work; . . . it is +a <i>day to make atonement for you before the Lord your +God</i>” (Lev. xxiii. 28); and whoever among the +congregation did not <a name="page23"></a><span +class="pagenum">p. 23</span>afflict his soul, or whoever did any +work therein, was to be cut off from among his people (Lev. +xxiii. 29, 30). “It shall be . . . a sabbath of rest, +and ye shall afflict your souls: in the ninth day at even, from +even to even, shall ye celebrate your sabbath” (Lev. xxiii. +32).</p> +<p>The high priest was not to enter within the veil to the inner +tabernacle, except on this day, “that he die not,” +and then only with the blood of the sin-offerings for himself and +the congregation, peculiar to this day.</p> +<p>Before doing so he laid aside his ornamental garments and put +on a linen dress (Lev. xvi. 2–4). He took in his +hands a censer of burning coals from the altar of burnt offerings +and put on it a handful of incense, that the cloud of the incense +might cover the mercy seat, whereon the Lord appeared in the +cloud, “that he die not” (Lev. xvi. 12, 13). He +then took the blood of the sin-offerings, <a +name="page24"></a><span class="pagenum">p. 24</span>both for the +priest and people, within the veil, and sprinkled it with his +finger upon the mercy seat eastward, and before the mercy seat +seven times (Lev. xvi. 15, 16), to make an atonement for the Holy +Place, because of the uncleanness of the children of Israel, and +because of their transgressions in all their sins (Lev. xvi. +16).</p> +<p>This is the only sacrifice described in the Law, which +corresponds with the words in Hebrews xiii. 11:—“The +bodies of those beasts whose blood is brought into the sanctuary +for sin, are burned without the camp.”</p> +<p>No other blood was annually brought into the sanctuary (or +inner temple) by the high priest on behalf of the people, and +sprinkled on and before the mercy seat; and the flesh of these, +as well as of some other offerings, was burned without the +camp.</p> +<p>The service of this day required that in <a +name="page25"></a><span class="pagenum">p. 25</span>addition to a +bullock for a sin-offering, and a ram for a burnt-offering, to +make atonement for himself and his house (Lev. xvi. 3–6), +the <i>high priest should take of the congregation</i> of Israel +two kids of the goats for a sin-offering (Lev. xvi. 5); he was to +present the two kids at the door of the tabernacle (ver. 7), and +“cast lots,” one for the Lord and one “for the +scape-goat” (vers. 8 and 10). He killed the former +for a sin-offering for the people, and proceeded as already +described (p. 23).</p> +<p>In addition to the blood taken within the veil, the high +priest was to put some of it upon the horns of the altar, and +sprinkle it seven times upon it to hallow it (vers. 18, 19).</p> +<p>Then, as to the other, or scape-goat, Aaron laid both his +hands on the head of the live goat and confessed over him all the +iniquities of the children of Israel, and all their +transgressions in all their sins; putting them on the head of the +<a name="page26"></a><span class="pagenum">p. 26</span>goat, and +sent him away by the hand of a fit man into the wilderness, and +the “goat bore them away to a land not inhabited” +(Lev. xvi. 21).</p> +<p>Although every sin-offering had a reference to the Lord Jesus +Christ, the kid offered on this day by the masses of the people +is treated in Heb. xiii. as having a very special application to +Him, from the blood having been carried within the veil and +sprinkled on the mercy seat, and from the body having been burned +without the camp. So Jesus, having suffered without the +gate, and having obtained eternal redemption for us, not by the +blood of others, but by His own blood, having “given +Himself a ransom for all,” entered not into the holy places +made with hands, but into Heaven itself, there to appear in the +presence of God for us.</p> +<p>Again, in the scape-goat, which was the complement of the +sin-offering, we have a reference to the Lord Jesus bearing away +<a name="page27"></a><span class="pagenum">p. 27</span>our sins +“in His own body on the tree,” so that they should be +no more remembered against us (1 Pet. ii. 24).</p> +<p>9th. There remains one more appointed festival, <i>the +Feast of Tabernacles</i>, or ingathering (Exod. xxiii. 16) on the +fifteenth day of the seventh month, when the crops of wine and +oil had completed the harvest labours. It lasted seven +days, during which numerous sacrifices were ordained, +viz.,—</p> +<p>The 1st day, 13 bullocks, 2 rams, 14 lambs,</p> +<p>2nd „ 12 „ 2 „ 14 „</p> +<p>3rd „ 11 . „ 2 „ 14 „</p> +<p>4th „ 10 „ 2 „ 14 „</p> +<p>5th „ 9 „ 2 „ 14 „</p> +<p>6th „ 8 „ 2 „ 14 „</p> +<p>7th „ 7 „ 2 „ 14 „</p> +<p>with their meat and drink-offerings. And <i>each</i> of +the seven days <i>one goat for a sin-offering</i>. And on +the eighth day a holy convocation, with offerings of one bullock, +one ram and seven lambs, with accompaniments, <a +name="page28"></a><span class="pagenum">p. 28</span>and <i>one +ram for a sin-offering</i>. “These things shall ye do +unto the Lord in your set feasts, besides your vows, and your +freewill offerings, for your burnt-offerings, and for your +meat-offerings, and for your drink-offerings, and for your +peace-offerings” (Num. xxix. 12–39).</p> +<p>The service of the Tabernacle and its offerings were supplied +by contributions of half a shekel per head on all that were +numbered, from twenty years old and upwards. The rich were +not to give more, nor the poor less. It was offered to the +Lord to make an atonement for their souls (Exod. xxx. +14–16).</p> +<p>As indicated in the latter portion of the above quotation +(Num. xxix. 39), besides these stated daily, monthly, and annual +sacrifices, which were of a public or general character, there +were—</p> +<p>1st. <i>Voluntary offerings</i>, which do not seem to +have been specially enjoined, nor to have had reference to any +particular <a name="page29"></a><span class="pagenum">p. +29</span>sins, but arose from the voluntary will and devotion of +the person offering, and the priest sprinkled the blood round +about upon the altar; “and <i>it was accepted for him to +make an atonement for him</i>” (Lev. i. 2–5); +“an offering made by fire of a sweet savour unto the +Lord” (ver. 9). It was required to be a male without +blemish of the herd or of the flock, two turtle-doves, or two +young pigeons (vers. 2 and 10–17).</p> +<p>2nd. <i>Peace-offerings</i>, also for the most part +voluntarily, in which the offerer shared with the priest the +offering—a male or female of the herd without blemish, or a +lamb or goat (Lev. iii. 1, &c.).</p> +<p>3rd. <i>The Sin-offering</i> for sins of ignorance +afterwards brought to light (Lev. iv. 13, &c.).</p> +<p>4th. <i>The Trespass-offering</i>.—If any one +sinned in hearing swearing and not uttering it, or in any +uncleanness, or swearing, <a name="page30"></a><span +class="pagenum">p. 30</span>he was to take a lamb or a kid (a +female), or two turtle-doves, or two young pigeons, or, if too +poor for any of them, the tenth part of an ephah of fine flour, +“and the priest shall make an atonement for him for the sin +which he hath sinned, and it shall be forgiven him” (Lev. +v. 1–13).</p> +<p>In every case the offering was required to be perfect in its +kind, and without blemish.</p> +<p>The sin-offering was more especially for atonement; but the +voluntary and other offerings are spoken of as contributing +thereto (Lev. i. 3): coming from the voluntary will of the +people, they expressed the heart’s devotion, and bore a +“sweet savour to God.”</p> +<p>But in the days when Isaiah wrote, and when great corruption +prevailed, it is said, “Incense is an abomination unto Me; +the new moons and sabbaths, the calling of assemblies, I cannot +away with” (Isa. i. 13). And Amos says, “I will +not smell in your <a name="page31"></a><span class="pagenum">p. +31</span>solemn assembly” (Amos v. 21). The people +drew near with the lip, but the heart was far from God (Isa. +xxix. 13); so the sacrifices bore with them no sweet savour of +devotion to Him.</p> +<p>In contemplating the mass of sacrifices thus noted, we may +easily enter into the feeling expressed by Paul (more especially +as regarded circumcision)—“which neither we nor our +fathers were able to bear;” and we can the more fully +appreciate the blessing of the Gospel, which has relieved us from +all such burdens, and given us individually a free access +(whether Jew or Gentile) to the Father of Mercies, through the +one only High Priest, Jesus Christ our Lord.</p> +<p>But it was not so much to point out the burdens which our +forefathers in the faith of Christ had to bear—burdens +which, nevertheless, were light compared with the burden of +unforgiven sin—that we have traced the requirements of the +law; but to point to <a name="page32"></a><span +class="pagenum">p. 32</span>the testimony they bore to Christ and +His Kingdom.</p> +<p>Under the law no Israelite could obtain pardon for his sin +except through the <i>Priest</i>, who was the appointed +mediator—to him he brought the prescribed offering, and +slew it at the Tabernacle door; the priest received the blood, +and some of the internal fat; the former he sprinkled, and the +latter he burned, on the altar; and, in the words of the text, +“<i>The priest shall make an atonement for his sin</i>, +<i>and it shall be forgiven him</i>.”</p> +<p>We may not be able to define the extent to which the Holy +Ghost was then enjoyed, but we cannot doubt that the testimony of +a conscience free of offence towards God was sealed on the mind +of the offerer when the atonement was made agreeably to the +words, “Ye shall therefore keep my statutes and my +judgments; which if a man do he shall live in them” (Lev. +xviii. 5).</p> +<p><a name="page33"></a><span class="pagenum">p. 33</span>The +Apostle Paul confirms this language, saying, “The man that +doeth them” (the statutes of the Law) “shall live in +them” (Gal. iii. 12); and when we consider the words of the +same writer: “The children of Israel could not steadfastly +look to the end of that which is abolished” (2 Cor. iii. +13), we need not suppose the offerers had, in general, any +understanding that what they did had a special relation to the +better Mediator to come. As in the case of the brazen +serpent they looked to it and were healed; so here they made +their offerings believing in their efficacy, and reaped the fruit +of pardon and peace.</p> +<p>This divinely-instituted law was enjoined on the people under +the most solemn assurances of blessings for obedience, and +cursings for disobedience, viz.: “Behold I set before you +this day a blessing and a curse; a blessing if ye obey the +commandments of the Lord your God which <a +name="page34"></a><span class="pagenum">p. 34</span>I command you +this day: and a curse if ye will not obey the commandments of the +Lord your God, but turn aside after other gods” (Deut. xi. +26–28; xxvii. 15–26; and ch. xxviii.). “I +call heaven and earth to record this day against you, that I have +set before you life and death, blessing and cursing: therefore +choose life, that both thou and thy seed may live, that thou +mayest love the Lord thy God, and that thou mayest obey His +voice, and that thou mayest cleave unto Him; for He is thy life +and the length of thy days: that thou mayest dwell in the land +which the Lord sware unto thy fathers, to Abraham, to Isaac, and +to Jacob, to give them” (Deut. xxx. 19, 20).</p> +<p>They did what God had provided to enable them to walk with +Him, and when they erred or failed to keep His holy law they +brought the means of reconciliation He had appointed. In +such way a man might do justly, love mercy, and <a +name="page35"></a><span class="pagenum">p. 35</span>walk humbly +with his God, which is the whole duty of man.</p> +<p>“Mark the perfect man, and behold the upright, for the +end of that man is peace” (Ps. xxxvii. 37), might be +applied to such an one, and the model may perhaps be useful in +enabling us to understand the higher perfection required by the +Gospel. “If we walk in the light, as He is in the +light, we have fellowship one with another, and the blood of +Jesus Christ His Son cleanseth us from all sin” (1 John i. +7).</p> +<p>If we look for the essential principle of this elaborate +system of priestly mediation for the forgiveness of sins, as well +as for presenting to God the freewill offerings or devotions of +the people, it will be found in the 11th verse of the 17th +chapter of Leviticus, viz.: “For the life of the flesh is +in the blood, and I have given it to you upon the altar to make +an atonement for your souls; for it is the blood that maketh an +atonement for the soul.”</p> +<p><a name="page36"></a><span class="pagenum">p. 36</span>Such +were the conditions under which the law given from Mount Sinai +was presented to or enjoined on the people. They were to +choose between life or death, blessing or cursing, obedience with +the Divine favour, or refusal to obey, with the Divine +displeasure. The eyes of the Lord would be over the +righteous, and His ear open to their cry; but the face of the +Lord would be against them that did evil, to cut off the +remembrance of them from the earth—Ps. xxxiv. 15, +16—conditions so different as to constitute the highest +happiness man was capable of at that time, or the deepest +degradation and misery which he could endure in this life, with +no better prospect beyond.</p> +<p>The consequences of God’s favour and blessing are set +forth with peculiar strength in Deuteronomy (see pp. 33, 34), +together with the consequences of His favour being withdrawn, +which we may do well to ponder; as the language quoted above <a +name="page37"></a><span class="pagenum">p. 37</span>from the +Psalms is adopted by the Apostle Peter as applicable equally to +Christian times, and the principles of the quotations from +Deuteronomy are equally applicable to the old or new +dispensations—viz., obedience to the revealed will of God +with life and blessing, or disobedience with death and +misery.</p> +<p>“He that despised Moses’ law died without mercy +under two or three witnesses; of how much sorer punishment, +suppose ye, shall he be thought worthy, who hath trodden under +foot the Son of God, and hath counted the blood of the covenant, +wherewith he was sanctified, an unholy thing, and done despite +unto the Spirit of Grace?” (Heb. x. 28, 29).</p> +<h2><a name="page38"></a><span class="pagenum">p. +38</span>CHAPTER III.</h2> +<p class="gutsumm">THE HEBREW SACRIFICES FROM THE CHRISTIAN POINT +OF VIEW. THE SACRIFICE OF CHRIST THEIR TRUE COMPLEMENT.</p> +<p>When we consider the bearings of the Mosaic laws on the +religion of Christ, it is impossible to avoid a careful attention +to the Epistle to the Hebrews, which so clearly sets forth the +unity of design between the different revelations, and the manner +in which the institutions of the former prefigured and led up to +the higher, purer, and holier covenant of the Gospel.</p> +<p>The mode in which the author deals with the highest subjects +and persons bespeaks for him the position of one of the chiefest +apostles, to whom abundance of <a name="page39"></a><span +class="pagenum">p. 39</span>revelations had been made, and whose +mind was disembarrassed from the prejudices of the past, and +accepted without reserve the fully developed light and spirit of +the Gospel. Who else could venture on language like the +opening verses of this book; or those words in the second +chapter, “<i>For it became Him</i>, <i>for whom are all +things</i>, <i>and by whom are all things</i>, in bringing many +sons unto glory, to make the Captain of their salvation perfect +through sufferings” (Heb. ii. 10).</p> +<p>To him the transition from the Law to the Gospel is perfectly +natural and necessary. As the morning dawn passes on into +the perfect day, so the Law, having done its preparatory work, +merges into the glorious light of the Gospel of Christ; or, to +use the author’s own simile, the Law decays, waxes old, and +vanishes away just as the glory of the Gospel appears. The +one must increase, the other decrease; the type be swallowed up +in the antitype. <a name="page40"></a><span +class="pagenum">p. 40</span>Nothing is discordant; everything +fits naturally to its bearings on the other. Moses as +lawgiver gives place to the Prophet whom the Lord would raise up +to His people. The priesthood of Aaron and his sons is +superseded by the High Priesthood of Christ. The blood of +animals, which had no inherent healing power—by the blood +of Him, who (uniting the Divine and the human—God and Man), +“through the Eternal Spirit, offered Himself without spot +to God,” “an offering and a sacrifice of a sweet +smelling savour” for the sins of men. The beneficent +provisions of the Mosaic laws—of which Moses could say +(Deut. iv. 8): “What nation is there so great, that hath +statutes and judgments so righteous as all this law which I set +before you this day?”—give place to the yet purer +principles of the Gospel of Christ.</p> +<p>Had it not been for the long course of typical sacrifices, +continued through so <a name="page41"></a><span +class="pagenum">p. 41</span>many ages, how would it have been +possible in the latter days to establish the value and efficacy +of the sacrifice of Christ? The sacrificial rites of +heathen nations, so degrading to morality and purity of thought +and life, would <i>alone</i> have led no one to imagine such a +sacrifice as His: although when viewed as corruptions of revealed +truth they have, as accessories, a valuable significance.</p> +<p>We propose now to look at the intrinsic value of the +sacrifices under the Mosaic institutions from the Christian point +of view, and the superiority of the sacrifice and religion of +Christ, as explained in the Epistle to the Hebrews.</p> +<p>Chapter 1 sets forth that God, who had formerly spoken to men +by <i>Prophets</i>, has now spoken to us <i>by His Son</i>, who, +being the brightness of His glory and express image of His +person, when He had by Himself <i>purged our sins</i>, sat down +at the right hand of the Majesty on high. <a +name="page42"></a><span class="pagenum">p. 42</span>Here is the +first recognition of the teaching and High Priesthood of +Christ. <i>He speaks to us the things of God</i>, <i>and +purges away our sins by Himself</i> (vers. 1–3).</p> +<p>Chapter 2 opens with the exhortation that for this reason we +ought to give the more earnest attention to what He taught. <a +name="citation42"></a><a href="#footnote42" +class="citation">[42]</a></p> +<p>Chapter 2 sets forth also that Christ had passed through +suffering, in order that He “might be a merciful and +faithful <i>High Priest</i> in things pertaining to God, <i>to +make reconciliation for the sins of the people</i>” (c. ii. +17).</p> +<p>Chapter 3 opens with an invitation to consider this +<i>Apostle</i> and <i>High Priest</i> of <a +name="page43"></a><span class="pagenum">p. 43</span>our +profession, faithful in all things to Him that appointed +Him—far exceeding Moses in glory—for Moses was +faithful as a servant; Christ as a son over His own house (vers. +1–6).</p> +<p>Chapter 5 says, “Every <i>high priest</i> taken from +among men <i>is ordained for men in things pertaining to God</i>, +that he may offer both gifts and <i>sacrifices for sin</i>” +(ver. 1), that no man takes this honour unto himself, but he that +is called of God as was Aaron. So Christ glorified not +Himself, to be made a high priest; but He that said unto Him, +“Thou art My Son, to-day have I begotten Thee!” and +again, “Thou art a Priest for ever after the order of +Melchisedec” (vers. 4, 5, 6).</p> +<p>Further on, after setting forth, in the seventh chapter, the +surpassing excellence of the High Priesthood of Christ in +comparison with that of Aaron, and marking how exactly such a +High Priest was adapted to our every need, “holy, harmless, +<a name="page44"></a><span class="pagenum">p. 44</span>undefined, +separate from sinners, and made higher than the heavens” +(c. vii. 26), the Apostle sums up his argument in the eighth +chapter: “Now of the things which we have spoken this is +the sum, We <i>have</i> such a High Priest, who is set on the +right hand of the throne of the Majesty in the heavens—a +Minister of the sanctuary and of the true tabernacle, which the +Lord pitched and not man (Heb. viii. 1, 2). And inasmuch as +every high priest <i>is ordained to offer</i> both gifts and +sacrifices, it is <i>of necessity that this man have somewhat to +offer</i>” (Heb. viii. 3).</p> +<p>Jesus was proved to be our High Priest by offering up His own +body for our sins, which is stated in the most explicit +terms. “But Christ being come, a High Priest of good +things to come; . . . neither by the blood of goats and calves, +but <i>by His own blood</i> He entered in once into the holy +place, having obtained <a name="page45"></a><span +class="pagenum">p. 45</span>eternal redemption (for us)” +(Heb. ix. 11, 12).</p> +<p>“How much more shall the blood of Christ, who through +the eternal Spirit <i>offered Himself without spot to God</i>, +<i>purge</i> your conscience from dead works to serve the living +God?” (Heb. ix. 14). (See also ver. 15.)</p> +<p>“Nor yet that He should offer Himself often, as the high +priest entereth into the holy place every year with blood of +others; for then must He often have suffered since the foundation +of the world; but now once in the end of the world hath He +appeared to <span class="smcap">put away sin</span> <i>by the</i> +<span class="smcap">sacrifice</span> <i>of Himself</i>” +(Heb. ix. 25, 26).</p> +<p>“So Christ was once <i>offered to bear the sins</i> of +many,” <i>i.e.</i>, of all that look to Him for salvation +(Heb. ix. 28).</p> +<p>“By the which will we are sanctified through the +<i>offering of the</i> <span class="smcap">body</span> <i>of</i> +Jesus Christ once for all” (Heb. x. 10).</p> +<p>“For by one offering He hath perfected <a +name="page46"></a><span class="pagenum">p. 46</span>for ever them +that are sanctified” (Heb. x. 14).</p> +<p>The Apostle Paul uses language equally explicit in Eph. v. +2:—“And walk in love, as Christ also hath loved us, +<i>and given Himself for us</i>, <i>an offering</i> and a +<i>sacrifice to God</i>, of a <i>sweet smelling +savour</i>.” <a name="citation46"></a><a href="#footnote46" +class="citation">[46]</a></p> +<p>Having thus shown how, on the <i>principles</i> of the +<i>priesthood of Aaron</i>, the Lord Jesus had proved Himself to +be a priest, although of the higher and more perfect order of +Melchisedec—the order of righteousness and peace, and +everlasting endurance—this epistle points out in a very +conclusive manner the defects of the Mosaic institutions, which +were enjoined for a time only, to prepare the way, and lead up to +the enduring realities of the Gospel of Christ. And here we +cannot but notice again how completely the <a +name="page47"></a><span class="pagenum">p. 47</span>Christian +mind of the author had passed from all the Jewish prejudices and +predilections of his former training, to regard everything in the +light and spirit of Christ; while far from disregarding or +repudiating that which he showed to be past, worn out, and +abolished, he draws from it his most powerful arguments in favour +of the New Covenant as required to complete the first, by making +good its typical meaning, and securing to all who had passed from +earth to heaven under the provisions of the Law, those blessings +which they had already entered on, upon the promise of the +sacrifice of Christ to come.</p> +<p>“For the Law made nothing perfect, but the bringing in +of a better hope did; by the which we draw nigh unto God” +(Heb. vii. 19). That better hope is stated to be the +“blood of Christ, who through the eternal Spirit offered +Himself without spot to God,” purging our conscience, +&c. (Heb. ix. 13, 14)</p> +<p><a name="page48"></a><span class="pagenum">p. +48</span>“For the Law having a shadow (or shadowing forth) +of good things to come, and not the very image (or substance and +reality) of the things, can never by those sacrifices which they +offered year by year continually make the comers thereunto +perfect” (Heb. x. 1). It was “therefore +necessary that the patterns of things in the heavens, should be +purified with these, <a name="citation48a"></a><a +href="#footnote48a" class="citation">[48a]</a> but the heavenly +things themselves with better sacrifices <a +name="citation48b"></a><a href="#footnote48b" +class="citation">[48b]</a> than these” (Heb. ix. 23).</p> +<p>The passage last quoted follows verse 22, which declares, +“without shedding of blood is no remission” (See also +Lev. xvii. 11). But if it was impossible that the blood +shed under the law of Moses (Heb. x. 4), should take away sins, +it is evident that other blood <i>must be</i> shed of which that +was typical, and which should be effectual for the purpose, +agreeably <a name="page49"></a><span class="pagenum">p. +49</span>to Heb. ix. 15, referring to Christ; “For this +cause He is the Mediator of the New Testament, that by means of +death, for the redemption of the transgressions that were under +the first Testament, they which are called might receive the +promise of eternal inheritance.” In the former +sacrifices there was a remembrance again made of sins every year +(Heb. x. 3). But after the one Sacrifice for ever it is +said, “their sins and iniquities will I remember no +more” (x. 17).</p> +<p>“And having made peace <i>through the blood of His +cross</i>, by Him to reconcile all things unto Himself, whether +things in earth or things in heaven” (Col. i. 20).</p> +<p>“In <i>the body of His flesh through death</i>, to +present you holy and unblameable and unreproveable in His +sight” (Col. i. 22).</p> +<p>Thus we are given to understand that the sins of future +generations, should be atoned by the one offering of Christ, as +well as those of past generations, so that all <a +name="page50"></a><span class="pagenum">p. 50</span>generations +alike owe their salvation to the one Mediator between God and +man, Jesus Christ, in whom “all are made alive, and who is +the one only hope of glory. For as in Adam all die, so in +Christ shall all be made alive” (1 Cor. xv. 22) in such +manner that if we are united to Him we partake of what is His, +and shall find in Him all that we can need as a Saviour, +Mediator, Intercessor, and Redeemer.</p> +<p>Nothing is of us; all from Christ. In Him is all the +fulness of the Godhead bodily (Col. ii. 9); full of grace and +truth (John i. 14). All power is committed to Him in heaven +and in earth (Matt. xxviii. 18). As maker and upholder of +all things, blessings, spiritual and temporal, are in His hand +(Heb. i. 2, 3); and in Him are hid all the treasures of wisdom +and knowledge (Col. ii. 3), and “He is able to save them to +the uttermost that come unto God by Him” (Heb. vii. +25).</p> +<p><a name="page51"></a><span class="pagenum">p. 51</span>Can we +not now with reverent feeling enter into somewhat of the deep +meaning of those few words of our Lord, “<i>That thus</i> +<span class="smcap">it must be</span>” (Matt. xxvi. 54)? +and of that awful scene which had just passed in the garden of +Gethsemane, when He had thrice prayed—“<i>If it be +possible</i>, let this cup pass from Me; nevertheless not as I +will, but as Thou wilt”—when His soul was +“exceeding sorrowful even unto death” (Matt. xxvi. +38, 39); and when “there appeared an angel unto Him from +heaven strengthening Him (Luke xxii. 43); when His sweat was as +it were great drops of blood falling to the ground” (Luke +xxii. 44).</p> +<p>The words referred to were spoken when Peter had made an +attempt at resistance, and smitten off the ear of the High +Priest’s servant, who came with others to take Jesus, and +when He had rebuked Peter, saying, “Thinkest thou that I +cannot now pray to my Father, and He <a name="page52"></a><span +class="pagenum">p. 52</span>shall presently give Me more than +twelve legions of angels? <i>But how then shall the +Scriptures be fulfilled</i> that <i>thus it must be</i>?” +(Matt. xxvi. 51–54). “The Lord” had +“sworn, and will not repent, Thou art a Priest for ever +after the order of Melchisedec” (Ps. cx. 4). And then +to show that He needed not even the legions to rescue Him, but +had still all power in His hands, when about to be “brought +as a lamb to the slaughter” (Isa. liii. 7), as soon as He +had said to the band of men and officers who came with Judas to +take Him, “<i>I am He</i>” they went backwards and +fell to the ground (John xviii. 3–7), signifying that they +had no power to touch Him until again encouraged by Jesus. +And so at each step of His trial, mocking, scourging, until by +wicked hands He was crucified and slain (Acts ii. 23)—it +was: “Thou couldst have no power against Me except it were +given Thee from above” (John xix. 11). At each step +it was His <a name="page53"></a><span class="pagenum">p. +53</span>voluntary submission to ignominy and insult, and a cruel +death, that He might redeem us from death, and from the power of +the grave and of hell by His own blood.</p> +<h2><a name="page54"></a><span class="pagenum">p. +54</span>CHAPTER IV.</h2> +<p class="gutsumm">TESTIMONY OF THE OLD TESTAMENT PROPHECIES TO +JESUS CHRIST AS THE MESSIAH.</p> +<p>We have thus endeavoured to point out in how comprehensive a +sense Jesus fulfilled the Law, so that one jot or one tittle +should not fail or be lost.</p> +<p>The Apostle Peter, in the third chapter of Acts, says, +“Those things which God before <i>had showed by the mouth +of all His prophets</i>, that Christ should suffer, He hath so +fulfilled” (ver. 18).</p> +<p>It was the beneficent design of our Heavenly Father that so +many rays of light, passing through varied channels, and spread +over all past time, should concentrate upon Jesus as the Lamb of +God that <a name="page55"></a><span class="pagenum">p. +55</span>taketh away the sin of the world, that there might be no +excuse for rejecting Him. Let us recall some of the +principal passages in which the Old Testament Scriptures refer to +our Lord and His kingdom.</p> +<p>1. His coming was prophesied from the fall of Adam and +Eve, in the Lord’s address to the serpent, thus, “The +seed of the woman shall bruise thy head, but thou shalt bruise +his heel” (Gen. iii. 15), a prophecy obscure at first, but +abundantly explained by subsequent history and prophecy.</p> +<p>2. The promise was made to Abraham and renewed to Isaac +and Jacob, that in their seed, all the families of the earth +should be blessed (Gen. xii. 3, xxii. 18, xxvi. 4).</p> +<p>3. The family of Jacob was chosen to be a peculiar +people to the Lord. Laws, sacrifices, and institutions were +given them to be as a schoolmaster to lead them to Christ, and it +was declared the sceptre <a name="page56"></a><span +class="pagenum">p. 56</span>“shall not depart from Judah +until Shiloh come” (Gen. xlix. 10).</p> +<p>4. As time progressed the covenant was further confirmed +and limited to the tribe of Judah, and the family of Jesse, and, +again, of David.</p> +<p>5. The <i>time</i> of the Messiah’s advent was +closely indicated by the prophecy of Daniel; seventy weeks of +years, or 490 years from the rebuilding of Jerusalem (Dan. ix. +24, 25).</p> +<p>It was to be during the continuance of the second Temple, and +when there should be a general expectation and desire in all +nations for Him (Hag. ii. 6–9). He would be preceded +by a forerunner, who would prepare His way (Mal. iii. 1).</p> +<p>6. The <i>place</i> of His birth was pointed out by +Micah (v. 2) as Bethlehem of Judah. He was to be born of a +virgin, and called Immanuel—“God with us” (Isa. +vii. 14). He was to commence His teaching in Galilee (Isa. +ix. 1, 2).</p> +<p><a name="page57"></a><span class="pagenum">p. +57</span>7. The <i>character</i> of His mediatorial coming; +His humble origin; His lowly, suffering life, and His cruel +death—were described with singular accuracy by the Prophet +Isaiah;—as well as the ultimate glory of His Kingdom and +reign. And the Psalms abound in references to the +sufferings of Christ, often spoken as of David, but having their +full accomplishment in Him who was emphatically “the Son of +David.”</p> +<p>It was natural that the <i>worldly-minded Jews</i>, in +anticipating their Messiah, and looking for one greater than +Solomon, should expect to see one exceeding him, not only in +wisdom, but in that outward display of wealth and grandeur which +the world so much admires, as indicating the royal power and pomp +of kings. But it was not so to be: “He shall grow up +before Him as a tender plant, and as a root out of a dry ground; +He hath no form nor comeliness; and when we shall see Him <a +name="page58"></a><span class="pagenum">p. 58</span>there is no +beauty that we should desire Him.” He would bear our +griefs and carry our sorrows while He was “despised and +rejected of men,” and numbered with the transgressors (Isa. +liii.).</p> +<p>He should be the mighty God, the Everlasting Father (Isa. ix. +6), whose goings forth have been from of old—from +everlasting (Micah v. 2). “A prophet like unto Moses, +him shall ye hear” (Deut. xviii. 15, 18).</p> +<p>8. Subsequent to the close of the Old Testament +prophecy, some very remarkable incidents marked, to the believing +Jews, the near approach and the actual coming of their +Messiah.</p> +<p>The angel Gabriel appeared to Zacharias as he ministered in +the priest’s office, to announce the approaching birth of +John the Baptist, who should “go before, to make ready a +people prepared for the Lord” (Luke i. 17). This +visitation was made on a very public occasion, on the <a +name="page59"></a><span class="pagenum">p. 59</span>great Day of +Atonement, while “the whole multitude of the people were +praying without at the time of incense” (Luke i. 10). +The angel Gabriel appeared also to the Virgin Mary to tell her +that she should be blessed among women in giving birth to the +Messiah (ver. 28), and “all these sayings were noised +abroad throughout all the hill country of Judea” (Luke i. +65).</p> +<p><i>The actual birth</i> of our Lord was next announced by an +angel to the shepherds, saying, “Unto you is born this day, +in the city of David, a Saviour, which is Christ the Lord” +(Luke ii. 11); “and suddenly there was with the angel a +multitude of the heavenly host, praising God and saying, Glory to +God in the highest and on earth peace, goodwill toward men” +(Luke ii. 14).</p> +<p>While God in His providence provides abundant evidence for the +believing heart, yet it is not so redundant that none can reject +it. It is the eye of faith which discerns <a +name="page60"></a><span class="pagenum">p. 60</span>God in +prophecy, or providence, or nature, and the opening of that eye +is the effect of grace in the heart, at first comparatively small +and mixed with more or less of misgiving, as when Nathanael said, +“Can any good thing come out of Nazareth?” (John i. +46) but growing with the increase of Divine grace as when he was +able afterwards to say, “Rabbi, thou art the Son of God, +thou art the King of Israel” (John i. 49).</p> +<p>Let us consider two examples illustrating this principle.</p> +<p>1. That of Simeon, a righteous and devout man, looking +for the consolation of Israel, waiting for and expecting the +fulfilment of prophecy, who finding the infant Jesus in the +temple, received Him into his arms, and blessed God, and said, +“Lord, now lettest Thou Thy servant depart in peace, +according to Thy word; for mine eyes have seen Thy salvation, +which Thou hast prepared before the face of all people; <a +name="page61"></a><span class="pagenum">p. 61</span>a light to +lighten the Gentiles and the glory of Thy people Israel” +(Luke ii. 29–31).</p> +<p>2. That of Herod, and the people of the Jews generally, +when the wise men came to Jerusalem, saying they had seen the +king’s star in the east, and were come to inquire where he +was to be born. The chief priest and scribes, who with the +people generally were also in expectation of the promised +Messiah, said he should be born in Bethlehem, and referred to the +prophetic declaration in that respect; but their unbelieving +hearts were aroused, and all Jerusalem was in an uproar, prepared +to say, as they did at last, “We will not have this man to +rule over us.” Herod also, fearing a rival king, sent +forth his soldiers to destroy the child, by killing with +undistinguishing cruelty, all the children from two years old and +younger.</p> +<p>In addition to the prophecies which marked the <i>descent</i> +of our Lord, and the <i>time</i> and <i>character</i> of His +coming, there are <a name="page62"></a><span class="pagenum">p. +62</span>numerous references made in the Old Testament to +circumstances of His personal history while He dwelt amongst +men.</p> +<p>He should preach good tidings unto the meek, bind up the +broken-hearted, proclaim liberty to the captive, and comfort all +that mourn (Isa. lxi. 1, 2).</p> +<p>He should open the blind eyes, unstop the deaf ears, make the +lame to leap as a hart, and the tongue of the dumb to sing (Isa. +xxxv. 5, 6; xxix. 18).</p> +<p>He should feed His flock like <i>a shepherd</i> (Isa. xl. 11); +“I will set one <i>shepherd</i> over them, even My servant +David” (Ezek. xxxiv. 23). “A king shall reign +and prosper, and this is the name whereby He shall be called, the +<i>Lord our Righteousness</i>” (Jer. xxiii. 5, 6).</p> +<p>He was “to be a priest for ever, after the order of +Melchesidec” (Ps. ex. 4). “He shall be a priest +upon His throne” (Zech. vi. 13).</p> +<p>He should be for a “sanctuary” (Isa. <a +name="page63"></a><span class="pagenum">p. 63</span>viii. 14); a +“rock and place of refuge” (Ps. xci. 1).</p> +<p>He should “enter Jerusalem riding on an ass’s +colt” (Zech. ix. 9).</p> +<p>He should “be higher than the kings of the +earth.” His throne should “endure as the +sun” (Ps. lxxxix. 27, 36).</p> +<p>He should “open His mouth in a parable, and utter dark +sayings of old” (Ps. lxxviii. 2; Isa. vi. 9, 10, compared +with Matt. xiii. 14).</p> +<p>The rulers should “take counsel together against +Him” (Ps. ii. 2).</p> +<p>His “own familiar friend, who did eat of His +bread,” should “lift up his heel against Him” +(Ps. xli. 9).</p> +<p>“They weighed for my price thirty pieces of silver, and +cast them to the potter in the House of the Lord” (Zech. +xi. 12, 13). “They gave me gall for my meat, and in +my thirst they gave me vinegar to drink” (Ps. lxix. +21).</p> +<p>“Not a bone of Him should be broken” <a +name="page64"></a><span class="pagenum">p. 64</span>(Ex. xii. 46; +Ps. xxxiv. 20). “He should give His back to the +smitters, and His cheeks to them that plucked off the +hair.” “He hid not His face from shame and +spitting” (Isa. l. 6).</p> +<p>The assembly of the wicked should enclose +Him—“they pierced my hands and my feet” (Ps. +xxii. 16). “They part my garments among them, and +cast lots upon my vesture” (Ps. xxii. 18). “All +they that see me laugh me to scorn; they shoot out the lip; they +shake the head, saying, He trusted on the Lord that He would +deliver Him; let Him deliver Him, seeing He delighted in +Him” (Ps. xxii. 7, 8).</p> +<p>He should “make His grave with the wicked, and with the +rich in His death, because He had done no violence, neither was +any deceit in His mouth” (Isa. liii. 9).</p> +<p>He should “make intercession for the +transgressors” (Isa. liii. 12). “Father, +forgive them, for they know not what they do.”</p> +<p><a name="page65"></a><span class="pagenum">p. 65</span>He +should rise from the dead (Ps. xvi. 10), ascend into heaven, and +receive gifts for men, even “for the rebellious also, that +the Lord God might dwell among them” (Ps. lxviii. 18).</p> +<p>He should “pour out His Spirit on all flesh, so that +their sons and daughters should prophesy,” &c. (Joel +ii. 28).</p> +<p>To “one like unto the Son of Man” was to be given +“dominion and glory and a kingdom, that all peoples, +nations, and languages, should serve Him; His dominion is an +everlasting dominion which shall not pass away, and His kingdom +that which shall not be destroyed” (Dan. vii. 13, 14).</p> +<p>With what justice could the Lord say, “Search the +Scriptures, for in them ye think ye have Eternal Life, and they +are they which testify of Me?” (John v. 39). +“And if I had not done among them the works which none +other man did, they had not had sin, but now they <a +name="page66"></a><span class="pagenum">p. 66</span>have no cloke +for their sin” (John xv. 24, 22) <a +name="citation66"></a><a href="#footnote66" +class="citation">[66]</a></p> +<p>If such were the evidences furnished to <i>the Jews</i>, the +<i>Gentile</i> who rests his hope on Christ as the Rock of Ages +can equally enter into and appreciate these proofs of our +Lord’s mission, and unite in the triumphant song of David, +“Go round about Zion, tell the towers thereof; mark ye well +her bulwarks; consider her palaces, that ye may tell it to the +generation following; for this God is our God for ever and ever, +He will be our guide even unto death” (Ps. xlviii. 13, +14). As Gentiles we can also look back to the fall of the +peculiar institutions designed to point out the Messiah to +mankind,—to <a name="page67"></a><span class="pagenum">p. +67</span>the present state of His chosen people, scattered +throughout the Gentile world in fulfilment of their own +prophecies,—to the triumphs of the faith in +Christ,—and to the multitudes who have already been +admitted to realise the mansions in the heaven which He went to +prepare for them.</p> +<p>As Christianity is itself built on the foundation of the +<i>Law</i>, the <i>Prophets</i>, and the <i>Psalms</i>, in fact +upon whatever of Divine revelation had preceded it, and is the +crowning development of the whole, we may not disregard or +lightly esteem any portion of that outward work of Christ, of +which our blessings are the direct result, and without which we +could have no right or title to them.</p> +<p>The new Covenant of Grace was declared by Christ and His +Apostles. The seal of that Covenant was the Blood of Jesus, +the voluntary offering of Himself for the sins of men, as +typified by the <a name="page68"></a><span class="pagenum">p. +68</span>patriarchal and Mosaic institutions. It was the +purchase of our redemption, and of all those gifts and graces of +the Holy Spirit which the Lord Jesus after His resurrection gave +to men (Eph. iv. 8, 11; Rom. xii. 6, 8; 1 Cor. xii. 4; +&c.). Thus He is the “foundation stone,” +the “tried stone,” the “chief +corner-stone,” and “only hope of glory.” +By Himself He “<i>purges</i> our sins.” By His +<i>death</i> He delivers “them who through fear of death, +are all their life time subject to bondage” (Heb. ii. 14, +15). And does not the continual daily sacrifice, morning by +morning, and evening by evening, prescribed by the Law, point to +the constant bearing on our minds before God, of the sacrifice of +Christ, as the foundation of all our hopes, and petitions for +mercy and grace? the true propitiatory, or mercy seat, where God +will meet with us and dwell with us (see page 16, and Ex. xxix. +42, 45).</p> +<p>“Whatsoever things were written aforetime, <a +name="page69"></a><span class="pagenum">p. 69</span>were written +for our learning, that we, through patience and comfort of the +Scriptures might have hope” (Rom. xv. 4).</p> +<p>“All Scripture is given by inspiration of God, and is +profitable for doctrine, for reproof, for correction, for +instruction in righteousness, that the man of God may be perfect, +throughly furnished unto all good works” (2 Tim. iii. 16, +17).</p> +<p>Nor need any be discouraged; the Bible is God’s +revelation addressed alike to all men, rich or poor, learned or +unlearned, intellectual or of small powers. God is no +respecter of persons, and to every one alike who can read for +themselves, or hear from others, the Bible, without note or +comment, may prove under the influence of God’s Spirit, +“a lamp unto their feet, a light to their +path.” The less educated will escape some of the +difficulties which beset the minds of others, and more easily +fulfil the conditions imposed by our Lord, “Except ye +receive the kingdom of God <a name="page70"></a><span +class="pagenum">p. 70</span>as little children, ye cannot enter +therein;” and many are the instances in which persons of +comparatively small intellectual power enjoy, appreciate, and +bring forth the evident fruits of faith; so that, with the Bible +in their hands and the Holy Spirit to apply it, none need despair +of finding the way that leads to everlasting life.</p> +<p>The Psalmist asks, “Wherewithall shall a young man +cleanse his way?” and replies, “By taking heed +thereto according to Thy word” (Ps. cxix. 9), so that he +may come to say, “O, how I love Thy law, it is my +meditation all the day” (ver. 97). “Thou +through Thy commandments hast made me wiser than mine enemies; +for they are ever with me” (ver. 98).</p> +<p>“Thy testimonies have I taken as an heritage for ever; +they are the rejoicing of my heart” (ver. 111).</p> +<p>“The entrance of Thy words giveth light; it giveth +understanding to the simple” (ver. 130).</p> +<p><a name="page71"></a><span class="pagenum">p. 71</span>The +19th Psalm also says, “The law of the Lord is perfect, +converting the soul; the testimony of the Lord is sure, making +wise the simple. The statutes of the Lord are right, +rejoicing the heart; the commandment of the Lord is pure, +enlightening the eyes. The fear of the Lord is clean, +enduring for ever; the judgments of the Lord are true and +righteous altogether. . . . By them is Thy servant warned, +and in keeping of them there is great reward” (Ps. xix. 7, +8, 9–11).</p> +<p>The Lord Jesus also said of the Father, “for I know that +His commandment is life everlasting” (John xii. 50).</p> +<h2><a name="page72"></a><span class="pagenum">p. +72</span>CHAPTER V.</h2> +<p class="gutsumm">THE GOSPEL OF CHRIST.</p> +<p>Having in the former pages noticed the manner in which the +institutions of previous revelation have pointed to and been +completed by the Gospel of Christ, let us now set forth some of +the leading characteristics of that religion which Jesus, so long +foretold and typified, came to introduce amongst men.</p> +<p>We must bear in mind that it was a <i>New Covenant</i> with +men, which He came to establish. The former Covenant had +grown old, and was about to decay; and it had been declared in +prophecy, “This shall be the covenant that I will make with +the house of Israel; after those days, saith the Lord, I will put +my law in their <a name="page73"></a><span class="pagenum">p. +73</span>inward parts, and write it in their hearts; and will be +their God, and they shall be my people. And they shall +teach no more every man his neighbour, and every man his brother, +saying, Know the Lord: for they shall all know Me from the least +of them unto the greatest of them, saith the Lord: for I will +forgive their iniquity, and I will remember their sin no +more” (Jer. xxxi. 33 and 34).</p> +<p>He who came to establish this new Covenant, and teach it to +men, was none other than the Word who was in the beginning with +God and was God. All things were made by Him; and without +Him was not anything made that was made (John i. 1–3); who +was the brightness of the Father’s glory, and “the +express image of His person, and upholding all things by the word +of His power” (Heb. i. 3).</p> +<p>It is no marvel therefore that the New Testament should teach +us that the first <a name="page74"></a><span class="pagenum">p. +74</span>and cardinal point of this new faith was that we should +believe on the “Messenger of the Covenant”—the +Lord Jesus Christ bearing glad tidings of salvation to all +men.</p> +<p>This is done in the clearest and most precise manner.</p> +<p>“God so loved the world, that He gave His only begotten +Son, that <i>whosoever believeth</i> in Him should not perish, +but <i>have everlasting life</i>.”</p> +<p>“For God sent not His Son into the world to condemn the +world; but that the world <i>through Him might be +saved</i>” (John iii. 16, 17).</p> +<p>“This is the work of God, that <i>ye believe on Him</i> +whom He hath sent” (John vi. 29).</p> +<p>“This is life eternal, that they might know Thee the +only true God, and <i>Jesus Christ whom Thou hast sent</i>” +(John xvii. 3).</p> +<p>“He that believeth on the Son <i>hath </i><a +name="page75"></a><span class="pagenum">p. +75</span><i>everlasting life</i>: and he that believeth not the +Son <i>shall not see life</i>; but the wrath of <i>God abideth on +him</i>” (John iii. 36).</p> +<p>“He that heareth My word, and believeth on Him that sent +Me, hath everlasting life” (John v. 24).</p> +<p>“He <i>that believeth on Him is not condemned</i>: but +<i>he that believeth not is condemned already</i>, because he +hath not believed in the name of the only begotten Son of +God” (John iii. 18).</p> +<p>“But as many as received Him, to them gave He power to +become the sons of God, even <i>to them that believe on His +name</i>” (John i. 12).</p> +<p>“I am the resurrection and the life: <i>he that +believeth in Me</i>, though he were dead, yet shall he +live” (John xi. 25).</p> +<p>“<i>Believe on the Lord Jesus Christ</i>, <i>and thou +shalt be saved</i>” (Acts xvi. 31).</p> +<p>In the two verses quoted above, John iii. 16, 17, God is +declared to send His Son not to condemn, but to save the +world.</p> +<p><a name="page76"></a><span class="pagenum">p. 76</span>Verse +18 divides mankind into two classes—those who <i>believe in +Christ</i>, and those who <i>do not believe</i>. The former +are <i>not condemned</i>, and if they abide in Him will go on to +everlasting life. The latter “are <i>condemned +already</i>” for their not believing. This +condemnation is not necessarily a final state, for if they +“abide not in unbelief,” but turn to Christ in +repentance and faith, they will be brought into His covenant of +grace and salvation. But if otherwise, when God’s +longsuffering patience has exhausted the pleadings, warnings, and +wooings of the Spirit without response, a time must come when the +word will go forth, “My Spirit shall not always strive with +man;” and that state of condemnation become an abiding one, +agreeably to Rom. ii. 4–10.</p> +<p>“Or despisest thou the riches of His goodness and +forbearance and longsuffering; not knowing that the goodness of +God leadeth thee to repentance? But <a +name="page77"></a><span class="pagenum">p. 77</span>after thy +hardness and impenitent heart, treasurest up unto thyself wrath, +against the day of wrath, and revelation of the righteous +judgment of God; who will render to every man according to his +deeds:—To them who by patient continuance in well doing +seek for glory and honour and immortality, eternal life: but unto +them that are contentious, and do not obey the truth, but obey +unrighteousness, indignation and wrath, tribulation and anguish, +upon every soul of man that doeth evil . . . but glory, honour, +and peace to every man that worketh good” (Rom. ii. +4–10).</p> +<p>It becomes, therefore, an all-important point to endeavour to +draw from Scripture some of the chief conditions which are +implied in these simple words, “<i>Believing in the Lord +Jesus Christ</i>.”</p> +<p>Our Lord has Himself given us an example of what He meant by +it when He said, “I seek <i>not mine own will</i>, but +<i>the </i><a name="page78"></a><span class="pagenum">p. +78</span><i>will of the Father</i> which hath sent Me” +(John v. 30). Jesus believed in the Father, and he that in +like manner believes in the Son must seek, not his own will, but +the will of Christ.</p> +<p>Jesus said, “I am the Light of the world;” +“he that followeth Me shall not walk in darkness, but shall +have the light of life” (John viii. 12). “I am +<i>the way</i>, <i>the truth</i>, and <i>the life</i>; no man +cometh unto the Father but by Me” (John xiv. 6). He +is the <i>way</i> to the Father, and the <i>only +way</i>:—the very <i>Truth</i> of God expressed in word and +action,—in precept and example,—who “did no +sin, neither was guile found in His mouth” (1 Pet. ii. 22; +and Isa. liii. 9),—and <i>the life</i>, the means through +which alone spiritual life is given to a world dead in trespasses +and sins.</p> +<p>Our Lord further defines the characteristics of the two +classes as follows:—“For every one that doeth evil +hateth <a name="page79"></a><span class="pagenum">p. 79</span>the +light, neither cometh to the light, lest his deeds should be +reproved. But he that doeth truth cometh to the light, that +his deeds may be made manifest that they are wrought in +God” (John iii. 20, 21).</p> +<p>It is, therefore, a characteristic of believing in Jesus that +we bring our “deeds to <i>His light</i> that it may be made +manifest that they are wrought in God.”</p> +<p>Jesus was “<i>the Light</i>” but His precepts and +example—all, in fact, that He did and taught—are so +many lights derived from Him; as well as the light of the Holy +Ghost or Comforter, who shines in our hearts to give “us +the light of the knowledge of the glory of God in the face of +Jesus Christ” (2 Cor. iv. 6); and this bringing our +deeds to the light includes trying them by His words and +example;—the precepts taught by His Apostles, as well as by +the Holy Spirit itself,—that by any or all of these +accordant tests <a name="page80"></a><span class="pagenum">p. +80</span>it may be made clear whether they are according to the +mind of Christ. “He that hath My commandments, and +<i>keepeth them</i>, he it is <i>that loveth Me</i>. . . . +He that <i>loveth Me not</i>, <i>keepeth not</i> My +sayings” (John xiv. 21, 24).</p> +<p>We have a lively illustration of practical belief in the +patriarchs of old, who, believing in God’s promises, and +having seen them afar off, embraced them, and shaped their lives +in conformity to them:—viz., “These all died in +faith, not having received the promises, but having seen them +afar off, and were persuaded of them, and embraced them, and +confessed that they were strangers and pilgrims in the +earth. For they which say such things declare plainly that +they seek . . . a better country—that is, a heavenly” +(Heb. xi. 13, 14, 16).</p> +<p>Believing in Christ, therefore, implies a belief that He is +the Son of God, the Messiah, and Saviour of the world, the <a +name="page81"></a><span class="pagenum">p. 81</span>centre and +spring of all our spiritual existence;—a belief in His +<i>teaching expressed by</i> shaping our lives and conversation +in the world by it; accepting Him as our King, whose right it is +to reign and rule in our hearts. He tells us that we must +be “born again”—“born of the +Spirit” (John iii. 3 and 6)—and the power to truly +believe in Christ is coincident with this new birth, and +indicative of it, when “the Holy Ghost or Comforter,” +convincing us of sin, and of our alienation from God by it, +enables us to look to Jesus as our Saviour and Redeemer. +When, by the power of the same Spirit, we are enabled to lay +aside our old works, thoughts, and propensities to evil, and walk +by the rule of faith in the light of the Spirit of Christ. +As we abide and walk therein, we shall “grow in grace and +in the knowledge of our Lord and Saviour Jesus Christ;” +bringing forth the fruits of the Spirit, which are set forth in +<a name="page82"></a><span class="pagenum">p. 82</span>Gal. v. +22, as “love, joy, peace, longsuffering, gentleness, +goodness, faith, meekness, temperance; against such there is no +law.” Again (2 Pet. i. 5–7), +as—“Faith, virtue, knowledge, temperance, patience, +godliness, brotherly kindness, and charity.”</p> +<p>If we examine the nature of some of these fruits of the +Spirit, we shall see that though they are produced in us +individually by the working of the Spirit, they are not confined +to ourselves, but will communicate to others around us. +Thus we all know how communicative is the feeling of +<i>joy</i>—it burns to tell others the good news, or glad +tidings. The <i>love</i> of God shed abroad in our hearts +makes us long that others should participate in this great +blessing.—The <i>peace</i> of God yearns that all should be +brought into its heavenly atmosphere: while the other qualities +or rather graces described,—as longsuffering, meekness, +charity, &c,—mark to others that we have <a +name="page83"></a><span class="pagenum">p. 83</span>been with +Jesus: and the Apostle Peter winds up his catalogue with the +descriptive words equally applicable to both, “<i>If these +things be in you and abound</i>, they make you that ye shall +neither be barren nor unfruitful in the knowledge of our Lord +Jesus Christ” (2 Pet. i. 8).</p> +<p>Thus the Gospel “is the power of God unto salvation to +everyone that believeth” (Rom. i. 16), and as its fruits +spring up and <i>abound</i> in any heart they will in some or +other form overflow to those around, and make it a minister of +righteousness, a testimony-bearer to the truth as it is in Jesus: +it may be in word and doctrine, in the private circle of +association, or even in the quiet testimony of a peaceful spirit, +and a faithful discharge of duties, recommending by its example +the Gospel of Christ.</p> +<p>“For the <i>law of the Spirit of life in Christ +Jesus</i> hath made me free from <i>the law of sin and death</i>. +. . . That <i>the </i><a name="page84"></a><span +class="pagenum">p. 84</span><i>righteousness of the law</i> might +be fulfilled in us, <i>who walk not after the flesh</i>, <i>but +after the Spirit</i>.” “For they that are after +the flesh do mind the things of the flesh; but they <i>that are +after the Spirit the things of the Spirit</i>” (Rom. viii. +2–5).</p> +<p>Allusion has been made at a former page (<span +class="indexpageno"><a href="#page40">40</a></span>) to the +<i>precepts of the law</i>, having been superseded by the higher +<i>principles</i> of the Gospel of Christ. The New +Testament, instead of prescribing precise instructions for +conduct between man and man, sums up our duties in the general +principle, “Thou shalt love thy neighbour as thyself; love +worketh no ill to his neighbour; love is the fulfilling of the +law” (Rom. xiii. 9, 10); at the same time illustrations are +given, both of the fruits of the Spirit, and of the fruits of sin +in the heart (See Eph. iv. 22 to end, and ch. v.; Rom. i. +28–32; Rev. xxi. 8).</p> +<p>The law written in the heart is the effect of the Holy +Spirit’s work there. <a name="page85"></a><span +class="pagenum">p. 85</span>He works in us to will and to do of +God’s good pleasure;—“to do those things which +are well pleasing in His sight;”—which should +“be known and read of all men,” by its effects on the +conduct, &c. (2 Cor. iii. 2). It was the distinguishing +feature of Christ’s coming—“Lo, I come to do +Thy will, O God” (Heb. x. 9). And though we cannot +attain to His perfection, the work of the Spirit is always to +beget within us more of the love of God, and to incline our +hearts to serve Him more faithfully. As we sit, as it were, +at the feet of Jesus, looking unto Him, the Spirit or Comforter +will take of the things of Christ, and show them to us, and there +will be a growth in grace, and in conformity to the will and law +of God;—a subordination of the flesh to the Spirit, which +has no necessary, or perhaps no natural, limit, but in the +summons to quit the militant, and join the triumphant, Church +above.</p> +<p><a name="page86"></a><span class="pagenum">p. 86</span>It is +sometimes said that Christianity is an educational system in +which the mind is trained, by the restoring grace of the Holy +Spirit, to abandon sin, and work righteousness; and that the +offer of this restoring grace implies, as a necessary prelude, +the pardon of past sin.</p> +<p>Enough has been already said to show that this is not +consistent with the general tenor of Holy Scripture. We +know that the minds of susceptible children, nurtured under +Christian mothers, do sometimes drink in the truths of the Gospel +from their lips, at a very early age, in a way that makes it +difficult to mark the period of decided change in them. +They seem to grow up with the Gospel infused into their +characters and life.</p> +<p>This is not, however, the common case; neither is it the happy +lot of <i>all</i> to be so instructed from their cradles to +maturity. And when sin has taken possession of the +mind—whether in the milder development <a +name="page87"></a><span class="pagenum">p. 87</span>of what is +called innocent gaiety;—the love of pleasure, without +vice;—indisposition for serious things and +persons;—or whether evil takes a larger development, and +vice in its grosser form exists; in either case they cannot be +said to believe in the Lord Jesus Christ—nor, as a +consequence, to seek to do His will; but are living under the +condemnation of those who do not believe. And these states, +admitted and protracted, necessarily tend to harden in sin, and +the longer they continue, to render it more difficult to return, +repent, and live. So that in general it is when the fear of +death is brought nearer by sickness:—when aroused by the +powerful ministry of the Word, or by the direct pleadings of the +Holy Spirit, convincing us of sin and of judgment to +come:—then, if at all, they are arrested in their downward +course, and, through God’s longsuffering mercy, are brought +to see their need of a Saviour, a <a name="page88"></a><span +class="pagenum">p. 88</span>Redeemer, a sacrifice for sin. +Under such circumstances <i>no necessary implication of +pardon</i> will give <i>peace</i>; they must feel that Jesus +<i>has borne their sins in His own body on the tree</i>, <i>and +that by His stripes they are healed</i>.</p> +<p>How many instances do we read of persons, for long years +refusing to yield themselves to God, being at length brought into +such depths of misery or danger (in that longsuffering mercy +which has followed them all through), and then are they enabled +to repent and put away their sins, and, believing on the Lord +Jesus Christ, to be saved from the wrath to come.</p> +<p>But some, perhaps, will say: Why cannot I believe in the Lord +Jesus as “the restorer of breaches,” and “of +paths to dwell in,” without going back to past ages? +The answer is very obvious—that if He be not the Sacrifice, +He cannot be the Restorer. He is <i>one</i> Christ, and His +<a name="page89"></a><span class="pagenum">p. 89</span>work +<i>one</i>. If He atones for the sin of mankind, He can be +then the restorer;—the one is as much part of His character +as the other. And if we would divide His perfect work in +two parts, and reject Him when suffering on the cross for our +sins:—that “we might live”:—“to +give His life a ransom for us,”—can we be sure that +He will acknowledge us when seated on the right hand of +God? Can we be truly said to believe in Him with our +<i>whole</i> heart? <i>If</i> we do not accept what He has +said of Himself; by His own rule we are not seeking to do His +will.</p> +<p>It is <i>after</i> “<i>having made peace through the +blood of His cross</i>;” . . . that He <i>is able</i> +“<i>to reconcile all things unto Himself</i>” (Col. +i. 19, 20), so that they who “were sometimes alienated by +wicked works, yet now hath He reconciled in the body of <i>His +flesh through death</i>, to present you holy and unblameable, and +unreproveable in His sight.” (Col. i. 22).</p> +<p><a name="page90"></a><span class="pagenum">p. 90</span>In the +previous chapters of the Epistle to the Romans, Paul, having +taken a review of the mercies of God in human redemption by +Christ, and of the calling of the Jews and Gentiles;—in the +twelfth chapter he beseeches the brethren “to present their +bodies a living sacrifice, holy, acceptable unto God, which is +their reasonable service” (ver. 1); and at the end of the +thirteenth chapter he exhorts them to “put on the Lord +Jesus Christ, and make not provision for the flesh, to fulfil the +lust thereof” (ver. 14); while the intermediate verses +contain a remarkably concise epitome of the character and duties +of the members of the Christian Church.</p> +<p>I have endeavoured to draw the character of Christianity as I +find it in the New Testament. No place is made for +lukewarmness, indifference, or formality. Every one +receiving the inestimable blessing of faith in Christ is +naturally expected <a name="page91"></a><span class="pagenum">p. +91</span>to embrace it; to prize it as the “pearl of great +price”; the greatest of all treasures; and to be wrapped up +in its excellence, counting all other things as valueless and +unworthy of attention in comparison with it. And the new +creature is to grow up out of the new faith, stripped of all that +is old and sinful, and clothed with all that is just and true and +godly.</p> +<p>To flee from the “wrath to come,” and take refuge +in the ark or fold of Christ, is a work of the deepest +seriousness, and the joy of feeling that you have attained that +shelter and security is depicted in the New and Old Testaments as +of the liveliest kind.</p> +<p>“Rejoice in the Lord alway: and again I say +rejoice” (Phil. iv. 4). “Whom having not seen +ye love; in whom though now ye see Him not, yet, believing, ye +rejoice with joy unspeakable and full of glory” (1 Pet. i. +8), and this in the midst of grievous persecutions.</p> +<p><a name="page92"></a><span class="pagenum">p. +92</span>“And thou shalt <i>rejoice in the Lord</i>, and +shalt glory in the Holy One of Israel” (Isa. xli. 16).</p> +<p>“I will greatly rejoice in the Lord, my soul shall be +joyful in my God; for He hath clothed me with the garments of +salvation, He hath covered me with the robe of +righteousness” (Isa. lxi. 10).</p> +<p>“I will rejoice in the Lord, and joy in the God of my +salvation” (Hab. iii. 18).</p> +<p>“Rejoice evermore” (1 Thess. v. 16).</p> +<p>“There is therefore now no condemnation to them which +are in Christ Jesus, who walk not after the flesh but after the +Spirit” (Rom. viii. 1): born again of the Spirit: believing +in Christ: our sins borne by Him on the tree: “the Spirit +of life in Christ Jesus making us free from the law of sin and +death” (Rom. viii. 2), should we not rejoice with grateful +hearts, and through Jesus offer “the sacrifice of praise to +God continually, that is, the fruit of <a name="page93"></a><span +class="pagenum">p. 93</span>our lips giving thanks to His +name”? (Heb. xiii. 15.)</p> +<p>But are there not many minds who are more given to dwell in a +low state, and in somewhat of that sombreness which is cast over +nature when the <i>sun</i> is more or less <i>eclipsed</i>, to +whom it is more congenial to look at the doubtful or dark side of +things, than to indulge in joyful anticipations? If such be +our condition of mind, should we not strive against it, and +examine whether there be not cause for joy?</p> +<p>If through the mercy of God in Christ Jesus our sins are +forgiven; if we have passed from death unto life; if Christ, who +is the appointed “Judge of quick and dead,” be <span +class="smcap">our</span> <i>Intercessor and Redeemer</i>, who is +he that can harm us? If by means of His redemption we are +made joint heirs with Him of the heavenly Kingdom and glory, +ought we not to rejoice and be glad? To have passed <a +name="page94"></a><span class="pagenum">p. 94</span>from darkness +to light, and from the power of Satan unto God is surely matter +for joy and rejoicing, and the feeling is one that it is the duty +of all such to encourage, and seek by prayer and meditation on +the promises of God in Christ Jesus—promises which are +<i>not yea and nay</i>, but <i>all yea</i> in Him—all +unconditional—absolutely certain to all who believe in, +love, and obey Him, and persevere to the end.</p> +<h2>Footnotes.</h2> +<p><a name="footnote6"></a><a href="#citation6" +class="footnote">[6]</a> These were the three grand +divisions of the Old Testament, according to the Jewish +arrangement, and comprised the entire volume.</p> +<p><a name="footnote12"></a><a href="#citation12" +class="footnote">[12]</a> Cruden says that sacrifice was +offered by Adam and his sons.</p> +<p><a name="footnote20"></a><a href="#citation20" +class="footnote">[20]</a> May we not learn from this the +duty of expressing our thankfulness to the Giver of every good +and perfect gift before partaking of it? so also, at Feast of +Pentecost.</p> +<p><a name="footnote21"></a><a href="#citation21" +class="footnote">[21]</a> In Lev. xxiii. 18, it is stated +<i>one</i> bullock and <i>two</i> rams, but in Numbers, just +before entering the Promised Land, some alterations were +made.</p> +<p><a name="footnote42"></a><a href="#citation42" +class="footnote">[42]</a> Mark here the dignity and quality +of the teacher—“the brightness of the Father’s +glory and express image of His person,”—come to teach +men the things which He had seen and heard with His Father in +heaven—John iii. 32,—and so completely representing +the Father that He could say, “If ye have seen Me ye have +seen the Father also” (John xiv. 15). See also Col. +i. 15.</p> +<p><a name="footnote46"></a><a href="#citation46" +class="footnote">[46]</a> See terms used in the account of +the daily and other sacrifices (Lev. i. 9; iv. 31, &c.), p. +16.</p> +<p><a name="footnote48a"></a><a href="#citation48a" +class="footnote">[48a]</a> The blood of goats and calves +(Heb. ix. 12–14).</p> +<p><a name="footnote48b"></a><a href="#citation48b" +class="footnote">[48b]</a> The blood of Christ (Heb. ix. +14).</p> +<p><a name="footnote66"></a><a href="#citation66" +class="footnote">[66]</a> See in “Horne’s +Introduction to the Critical Study of the Scriptures” a +full account of the prophecies of the Old Testament, with their +fulfilment in the words of the New Testament, from which several +of the above are extracted. Vol. i., Appendix No. 6.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK JESUS FULFILS THE LAW***</p> +<pre> + + +***** This file should be named 36425-h.htm or 36425-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/6/4/2/36425 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. 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