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-Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
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   NOTES
 
@@ -10013,365 +9979,4 @@ been added "before the Lord".
 
 End of Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
 
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-Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
-
-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/license
-
-
-Title: Notes on the Book of Leviticus
-
-Author: C. H. Mackintosh
-
-Release Date: August 30, 2012 [EBook #40610]
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF LEVITICUS ***
-
-
-
-
-Produced by Júlio Reis, Moisés S. Gomes, Julia Neufeld and
-the Online Distributed Proofreading Team at
-http://www.pgdp.net
-
-
-
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-
-
-
-
-
-
-  NOTES
-
-  _on the book of_
-
-  LEVITICUS
-
-  _by_
-  C. H. MACKINTOSH
-
-  _"All Scripture is given by inspiration of God."_
-
-  LOIZEAUX BROTHERS
-  _Neptune, New Jersey_
-
-  FIRST EDITION 1880
-  TWENTY-SEVENTH PRINTING 1965
-
-  LOIZEAUX BROTHERS, INC., PUBLISHERS
-  _A Nonprofit Organization, Devoted to the Lord's Work
-  and to the Spread of His Truth_
-
-  NEPTUNE, NEW JERSEY
-
-  PRINTED IN THE UNITED STATES OF AMERICA
-
-
-
-
-PREFATORY NOTE
-
-TO THE AMERICAN EDITION
-
-
-As several persons in America have, without any authority whatever
-from me, undertaken to publish my four[1] volumes of "Notes," I deem
-it my duty to inform the reader that I have given full permission to
-Messrs. LOIZEAUX BROTHERS to publish an edition of those books in such
-form as they shall consider most suitable.
-
-                                                C. H. MACKINTOSH.
-
-  _6 West Park Terrace, Scarborough,
-  May 1st, 1879._
-
-  [1] Now six.
-
-
-
-
-PREFACE
-
-
-In the Person and work of the Lord Jesus Christ there is an infinite
-fullness, which meets every necessity of man, both as a sinner and as
-a worshiper. The infinite dignity of His Person gives eternal value to
-His work. In the book of Genesis we have seen "God's remedy for man's
-ruin" in the promised seed--the Ark of Salvation, and in the rich
-unfoldings of divine grace to fallen and sinful man. There we have the
-_Bud_, the full-blown glories and fragrance of which shall yet fill
-the heavens and the earth with joy and gladness.
-
-In the book of Exodus we have seen "God's answer to man's question."
-There, man is not only outside of Eden, but he has fallen into the
-hands of a cruel and powerful enemy,--he is the bond-slave of the
-world. How is he to be delivered from Pharaoh's thraldom--from Egypt's
-furnace? How can he be redeemed, justified, and brought into the
-promised land? God only could answer such questions, and this He did
-in the blood of the slain Lamb. In the redemption-power of that blood,
-every question is settled. It meets Heaven's highest claims, and man's
-deepest necessities. Through its amazing efficacy, God is glorified,
-man is redeemed, saved, justified, and brought to God's holy
-habitation; while the enemy is completely overthrown, and his power
-destroyed.
-
-And now, in our meditations on the book of Leviticus, we find most
-fully unfolded what we may call, "God's provision for man's need;" or,
-a Sacrifice, a Priest, and a Place of Worship. These are essentially
-necessary in drawing near unto God, as this book most abundantly
-proves. But every thing therewith connected was appointed by God, and
-established by His law. Nothing was left to be supplied by man's
-fertile imagination, or his prudential arrangement.--"So Aaron and his
-sons did _all things which the Lord commanded_ by the hand of Moses."
-(Chap. viii. 36; ix. 6, 7.) Without the word of the Lord, neither
-priest nor people could take a single step in the right direction. _It
-is so still._ There is not a single ray of light in this dark world
-but that which is shed from holy Scripture.--"Thy Word is a lamp unto
-my feet, and a light unto my path." (Ps. cxix. 105.) It is truly happy
-when the children of God so honor His Word as to be guided by it in
-all things. We need _now_, as much as the Jew did _then_, divine
-direction and divine guidance for acceptable worship. "But the hour
-cometh, and now is, when the _true worshipers_ shall worship the
-Father in spirit and in truth; for the Father seeketh such to worship
-Him." (John iv. 23, 24.) More than sincerity or devoutness of feeling
-is required in the children's worship: it must be in the unction of
-the Spirit, and according to the truth of God. But we have all
-(blessed be His name!) in the Person and work of our blessed Lord
-Jesus. He is both our Sacrifice and Priest, and our right of entrance
-into the holiest of all. O, to be kept near to His wounded side, and
-in the abiding sense that He is the ground, the material, and the
-sweet incense of all our worship!
-
-Let us now briefly notice the three points already mentioned.
-
-I. In the first place, we would observe that _sacrifice is the basis
-of worship_. Acceptable worship to God must be based on a sacrifice
-acceptable to Him. Man being in himself guilty and unclean, he needs a
-sacrifice to remove his guilt, cleanse him from his defilements, and
-fit him for the holy presence of God. "Without shedding of blood is no
-remission;" and without remission, and the _knowledge_ of remission,
-there can be no happy worship,--no real, hearty praise, adoration, and
-thanksgiving. Going to what is called "a place of worship," and
-worshiping God, are widely different things. God is holy, and man must
-approach Him in His own way, and according to what He is. As Moses
-said unto Aaron on the solemn occasion of the sin of Nadab and Abihu,
-"This is it that the Lord spake, saying, '_I will be sanctified in
-them that come nigh Me_, and before all the people I will be
-glorified.'" The Lord alone could give directions as to how the people
-were to draw nigh unto Him: this is the great subject of the book of
-Leviticus. The "Notes" on the first seven and the sixteenth chapters
-will give the reader a very full and interesting view of the ordinance
-of sacrifice, and the character of Jewish worship.
-
-It was on the ground of offered and accepted sacrifice that the
-children of Israel were constituted the worshiping people of God. It
-is on the same ground, namely, offered and accepted sacrifice, that
-believers in Jesus are constituted the worshiping people of God now.
-(Read carefully Lev. xvi; Heb. ix, x.) They have taken Israel's place,
-but after a much higher order, whether we look at the sacrifice, the
-priest, or the place of worship. The contrast between them is great,
-and strongly marked in Scripture, especially in the epistle to the
-Hebrews. The Jewish sacrifices never reached the _conscience_ of the
-offerer, and the Jewish priest never could pronounce him "clean every
-whit." The gifts and sacrifices which were offered under the law, as
-the apostle tells us, "could not make him that did the service
-perfect, as pertaining to the conscience." The conscience, observe,
-always being the _reflection_ of the sacrifice, it could not be
-perfect, seeing the sacrifice was not perfect; "for it is not possible
-that the blood of bulls and of goats should take away sins." Hence,
-Jewish worship was connected with inefficient sacrifices, a burdensome
-ritual, and an unpurged conscience, which gendered in the worshiper a
-spirit of bondage and fear.
-
-But, now, mark the contrast to all this in the once-offered and
-accepted sacrifice of Christ. He "put away sin by the sacrifice of
-Himself." All is done. Having "by Himself purged our sins, He sat down
-on the right hand of the Majesty on high." When the worshiper comes
-before God on the ground of this Sacrifice, he finds that he has
-nothing to do save, as a priest, to show forth the praises of Him "who
-hath called us out of darkness into His marvelous light." Even Christ
-has nothing more to do as regards our justification and acceptance,
-"for by one offering He hath perfected forever them that are
-sanctified." The Jew, by his sacrifice, was merely _ceremonially_
-clean, and that only for a moment, as it were; but the Christian,
-through the sacrifice of Christ, is _really_ so, and that forever. Oh,
-that sweet word, "FOREVER"! It is the common privilege of all
-believers to be perfected as worshipers before God, "through the
-offering of the body of Jesus Christ once for all." On this deeply
-important point the testimony of Scripture is most full and explicit.
-For the worshipers once purged should have _"no more conscience of
-sins"_.--"The blood of Jesus Christ His Son cleanseth us from all
-sin."--"And their sins and iniquities will I remember no more." (1
-John i. 7; Heb. x.) By the work of Christ for _us_, our sins were all
-put away; and now, by faith in God's word, we know that they are all
-forgiven and forgotten. Hence, we can draw near to God, and stand in
-His holy presence, in the happy assurance that there is neither sin
-nor stain upon us. Our Great High-Priest has pronounced us "clean
-every whit." (John xiii.) Believing this, the sense of guilt is taken
-away,--we have "NO MORE CONSCIENCE OF SINS."
-
-This deeply precious truth, observe, does not mean that there is no
-more _consciousness_ of sins. Far from it. Or that we may not get a
-bad conscience through failure; or that we need not be exercised "to
-have a conscience void of offense toward God and toward man." Not at
-all. It simply means that Christ, by the one, perfect, finished
-sacrifice of Himself, has forever put away all our sins--root and
-branch. And having been led to know and believe this, how can there
-be sins on the conscience? Christ has put them all away. The precious
-blood of our once-offered and accepted Sacrifice has cleansed us from
-every spot and stain of sin. There may be the deepest sense of
-indwelling sin, and of many sins and shortcomings in our every-day
-life, and the painful confession of them all to God; still there is
-the full assurance that Christ died for our sins, put them all away,
-and that not one of them can ever be laid to our charge. This is
-indeed a most wonderful truth; but it is the great, the needed truth
-for a worshiper. How could we stand in God's presence, where all is
-perfection, if we were not as clean as He would have us to be? We must
-be clean enough for the eye of Infinite Holiness. But, blessed be God,
-all who believe in Jesus, and rest on His finished sacrifice, are
-forgiven and justified; they have eternal life, righteousness, and
-peace. The first cry for mercy of the guilty sinner is answered by the
-blood of the Sacrifice. It penetrates to the deepest depths of his
-need; it raises him to the highest heights of heaven, and fits him to
-be there, a happy worshiper, in the immediate presence of the throne
-of God.--"For Christ also hath once suffered for sins, the just for
-the unjust, that He might bring us to God."--"For if the blood of
-bulls and of goats, and the ashes of a heifer sprinkling the unclean,
-sanctifieth to the purifying of the flesh; 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!" (1 Peter iii. 18; Heb. ix. 13, 14.)
-
-II. In the second place, we have in the rich provisions of God's
-grace, _the Lord Jesus Christ as our Great High-Priest in the presence
-of God for us_. He ministers there for us.--"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.)
-His work of sacrifice having been fully completed, He sat down. Aaron
-is represented as being always in a standing position. His work was
-never finished. He stood "daily ministering, and offering oftentimes
-the same sacrifices, which can never take away sins; but this Man,
-after He had offered one sacrifice for sins, forever sat down on the
-right hand of God." Immediately after the law of the Lord had been
-given as to sacrifice, the priesthood was established. (See "Notes" on
-chapters viii, ix.) The saints have both in Christ. He is our
-Sacrifice and our Priest. He appeared once on the cross _for us_: He
-now appears in heaven _for us_: ere long He will appear in glory _with
-us_. To know what He accomplished on the cross, and what He is now
-doing in the sanctuary above, will nourish in our hearts the hope of
-His coming, and lead us to long for His appearing in glory.
-
-In the New Testament we only read of two orders of priests, namely,
-Christ as the Great High-Priest in heaven, and the common priesthood
-of all believers on the earth. "Ye also, as lively stones, are built
-up a spiritual house, a holy priesthood, to offer up spiritual
-sacrifices, acceptable to God by Jesus Christ." (1 Peter ii. 5.) And
-again, "Unto Him that loved us, and washed us from our sins in His own
-blood, and hath made us kings and priests unto God and His Father."
-(Rev. i. 5. 6.) These passages clearly prove the common standing of
-all believers as priests unto God. There is no mention in the New
-Testament of any peculiar class or order of Christians who hold the
-office of priests, as distinct from other Christians. Christ is the
-_Great_ High-Priest over the house of God, and all His people are, in
-virtue of their connection with Him, priests, and privileged to enter,
-as once-purged worshipers, into the holiest of all. Even the apostles
-never took the place of priests, as distinct from or superior to the
-humblest child of God. They might know their privileges better than
-many, and enjoy them more. Their gifts and callings as to the ministry
-of the Word were distinct and special, but as worshipers, they stood
-on the same ground as all others, and, together with them, worshiped
-God through Jesus Christ, the Great High-Priest of all His people.
-
-In the priestly ministry of our blessed Lord, there are many points of
-special interest; we only notice the two following:--
-
-1. As our Great High-Priest, He _represents_ us in the sanctuary
-above. And, oh, what a Representative!--God's beloved Son, the
-glorified Man, whose name is above every name!--"For Christ is not
-entered into the holy places made with hands, which are the figures of
-the true; but into heaven itself, now to appear in the presence of God
-_for us_." (Heb. ix. 24.) Oh, what dignity! what nearness to God is
-ours! Oh that our hearts appreciated it more! When Aaron appeared
-before the Lord in his garments of glory and beauty, he represented
-the children of Israel. Their names were engraven in precious stones
-in the beautiful breastplate. Blessed type of our real and everlasting
-place in the heart of Christ, who appears, not _annually_, like Aaron
-of old, but _continually_ in the presence of God _for us_. The name of
-each believer is kept continually before the eye of God, in all the
-glory and beauty of Christ, His well-beloved Son. He is our
-righteousness, we possess His life, enjoy His peace, are filled with
-His joy, and radiate His glory. Although without right, title, or
-privilege in ourselves, we have all in Him. He is there _for us_ and
-_as us_. His name be forever praised.
-
-    "He stands in heaven their Great High-Priest,
-    And bears their names upon His breast."
-
-It is by His continual intercession in heaven that saints on earth are
-succored and sustained in their wilderness journey, and, at the same
-time, upheld as worshipers within the vail, in all the sweet fragrance
-of His own divine excellencies; and neither their ignorance nor their
-lack of enjoyment of these things alters or affects their blessed,
-glorious, and eternal reality, "seeing He ever liveth to make
-intercession for them." (Heb. vii. 25.)
-
-2. As our Great High-Priest, He presents to God the gifts and
-sacrifices of His worshiping people. Under the law, the worshiper
-brought his offering to the priest, and by him it was presented to the
-Lord, on His own altar. Every thing was arranged by the priest,
-according to the word of the Lord. How perfectly all this is done for
-the worshiper now by his High-Priest in heaven! Our prayers, praises,
-and thanksgiving, all pass through His hands before they reach the
-throne of God. What a wonderful mercy this is, when we think of our
-confused and mixed services! So much that is of the flesh mingles with
-that which is of the Spirit. But the blessed Lord knows how to divide
-and separate between them. That which is of the flesh must be
-rejected, and consumed as wood, hay, and stubble, while that which is
-of the Spirit is precious, preserved, and presented to God in the
-value and sweet savor of His own perfect sacrifice. "_By Him_
-therefore let us offer the sacrifice of praise to God continually,
-that is, the fruit of our lips giving thanks unto His name." (Heb.
-xiii. 15.) The kindness of the Philippians to Paul was "an odor of a
-sweet smell, a sacrifice acceptable, well-pleasing to God." Hence the
-importance of the exhortation, "Whatsoever ye do in word or deed, do
-all in the name of the Lord Jesus, giving thanks to God and the Father
-by Him." (Col. iii. 17.)
-
-III. In the third place, we observe that _the Christian's only place
-of worship is inside the vail_, "whither the Forerunner is for us
-entered." Outside the camp is his place as a witness; inside the vail
-is his place as a worshiper. In both positions Christ is surely with
-him. "Let us go forth therefore unto Him without the camp, bearing His
-reproach." "Having therefore, brethren, _boldness to enter into the
-holiest_ by the blood of Jesus." (Heb. xiii. 13; x. 19.) To know these
-two positions in communion with Christ Himself, through the teaching
-of the Spirit, is unspeakable blessedness. The Church has no divinely
-consecrated place of worship on earth. Our place is in heaven, in
-virtue of the sacrifice and of the priestly ministry of Christ there
-for us. Whatever may be the character of the building in which
-Christians are gathered together in the name of the Lord Jesus, their
-true and only sphere of worship is the heavenly sanctuary. Through
-faith in God's word, and by the power of His Holy Spirit, they worship
-Him in "the true tabernacle, which the Lord pitched, and not man."
-
-Israel had "a worldly sanctuary," and accordingly the character of
-their worship was worldly; "the way into the holiest of all was not
-yet made manifest, while as the first tabernacle was yet standing."
-But the way has been opened up by the blood of Jesus. The same stroke
-that slew the Lamb rent the vail from top to bottom. The way into the
-holiest of all was then laid open, and Christ, with all His
-blood-washed ones, entered into the immediate presence of God, without
-a vail. There is no _outer_-court-worship now for the people, and
-_temple_-worship for the priest, as under the law. These distinctions
-are unknown in the Church of the living God. It is all priestly
-worship and temple worship now. All are equally near, all have equal
-liberty, all are equally acceptable, through the presence and
-intervention of the Great High-Priest of His people. The same precious
-blood that cleansed us from all sin, has brought us near to God as
-children, and as worshiping priests. And if we really know the
-wondrous efficacy and power of that blood in the heavenly places, we
-shall be at home and happy there in all the liberty and dignity of
-sonship, and in all the official nearness and standing of once-purged
-worshipers, in the most holy place.
-
-Oh that our hearts may be kept in the sweet remembrance, knowledge,
-and power of the rich provisions of God's grace for all our need! Oh
-that we may never lose sight of the blood on the mercy-seat, the
-Minister of the sanctuary, and of our holy, heavenly, and eternal
-place of worship!
-
-We must now leave the dear reader, earnestly commending to his most
-prayerful and diligent study this precious book of Leviticus. The
-light which it sheds on the Person and work of Christ--the ground and
-character of our communion with God, is deeply blessed to the heart
-that desires to live in the enjoyment of these eternal realities. He
-will find the "Notes" most helpful in unfolding the text, and in
-giving an interesting and practical view to many of the ceremonies
-which we are prone to pass over as uninteresting and uninstructive to
-us. See, for example, the eleventh chapter.
-
-And now, may the Lord graciously own, use, and bless this little
-volume, for the glory of His own name, and for the comfort and
-blessing of many precious souls.
-
-                                                          _A. M._
-  _London, May, 1860._
-
-
-
-
-PREFACE TO THE SECOND EDITION
-
-
-The rapid sale of a large edition of this volume evidences an amount
-of interest in the study of the book of Leviticus for which I
-unfeignedly bless the Lord. Too many, even of the people of God, seem
-to think that this section of inspiration contains nothing of any
-interest or value to them. They regard it as a detail of rites and
-ceremonies with which they have nothing to do--a record of by-gone
-institutions, affording no instruction or edification for them. That
-this is a great mistake, thousands are now discovering. Very many who
-for years looked upon the book of Leviticus as little more than a dry
-catalogue of Jewish ordinances, are now discovering in it an
-exhaustless mine of spiritual wealth, for which they cannot be too
-thankful. They have brought its marvelous pages under the light of the
-New Testament scriptures, and they can only wonder at that which is
-now unfolded to their gaze. That they may discover yet more of the
-precious treasure, is my earnest desire on their behalf.
-
-I have carefully revised the following pages, and, I may say, I have
-left them very much as I found them. An expression here and there
-which seemed likely to be misunderstood, I have slightly touched. I
-have also added a brief note or two. These trifling matters excepted,
-the second edition is a reprint of the first, and, as such, it is
-again committed to the care of Him from whom all blessings flow. May
-He be graciously pleased to crown it still further with the stamp of
-His approval. His seal and sanction are all that any book requires to
-make it useful; and truly, we may say, the book that has not these
-has nothing.
-
-The Lord grant a more abundant blessing, and His name shall have all
-the praise.
-
-                                                       _C. H. M._
-
-
-
-
-CONTENTS
-
-
-                          _Page._
-
-  CHAPTER I,                    1
-
-     "    II,                  30
-
-     "    III,                 71
-
-     "    IV.-V. 13,          102
-
-     "    V. 14-VI. 7,        134
-
-     "    VIII. & IX,         152
-
-     "    X,                  175
-
-     "    XI,                 200
-
-     "    XII,                218
-
-     "    XIII. & XIV,        225
-
-     "    XV,                 270
-
-     "    XVI,                277
-
-     "    XVII,               302
-
-     "    XVIII.-XX,          307
-
-     "    XXI. & XXII,        321
-
-     "    XXIII,              330
-
-     "    XXIV,               353
-
-     "    XXV,                362
-
-     "    XXVI,               373
-
-     "    XXVII,              377
-
-
-
-
-NOTES ON THE BOOK OF LEVITICUS
-
-
-
-
-CHAPTER I.
-
-
-Ere entering upon the details of the chapter before us, there are two
-things which demand our careful consideration; namely, first,
-Jehovah's position; and secondly, the order in which the offerings are
-presented.
-
-"And the Lord called unto Moses, and spake unto him out of the
-tabernacle of the congregation." Such was the position from which
-Jehovah made the communications contained in this book. He had been
-speaking from Mount Sinai, and His position there gave marked
-character to the communication. From the fiery mount "went a fiery
-law;" but here, He speaks "out of the tabernacle of the congregation."
-This was an entirely different position. We have seen this tabernacle
-set up, at the close of the preceding book.--"And he reared up the
-court round about the tabernacle and the altar, and set up the hanging
-of the court gate. So Moses finished the work. Then a cloud covered
-the tent of the congregation, and the glory of the Lord filled the
-tabernacle.... For the cloud of the Lord was upon the tabernacle by
-day, and fire was on it by night, in the sight of all the house of
-Israel, throughout all their journeys." (Exod. xl. 33-38.)
-
-Now, the tabernacle was God's dwelling-place in grace. He could take
-up His abode there, because He was surrounded on all sides by that
-which vividly set forth the ground of His relationship with the
-people. Had He come into their midst in the full display of the
-character revealed upon Mount Sinai, it could only have been to
-"consume them in a moment," as "a stiff-necked people;" but He retired
-within the vail--type of Christ's flesh (Heb. x. 20.), and took His
-place on the mercy-seat, where the blood of atonement, and not the
-"stiff-neckedness" of Israel, was that which met His view and
-satisfied the claims of His nature. The blood which was brought into
-the sanctuary by the high-priest was the type of that precious blood
-which cleanses from all sin; and although Israel after the flesh saw
-nothing of this, it nevertheless justified God in abiding amongst
-them--it "sanctified to the purifying of the flesh." (Heb. ix. 13.)
-
-Thus much as to Jehovah's position in this book, which must be taken
-into account in order to a proper understanding of the communications
-made therein. In them we shall find inflexible holiness united with
-the purest grace. God is holy, no matter from whence He speaks. He was
-holy on Mount Sinai, and holy above the mercy-seat; but in the former
-case, His holiness stood connected with "a devouring fire," in the
-latter, it was connected with patient grace. Now the connection of
-perfect holiness with perfect grace is that which characterizes the
-redemption which is in Christ Jesus, which redemption is, in various
-ways, shadowed forth in the book of Leviticus. God must be holy, even
-though it should be in the eternal condemnation of impenitent sinners;
-but the full display of His holiness in the salvation of sinners calls
-forth Heaven's loudest and loftiest note of praise.--"Glory to God in
-the highest, and on earth peace, good-will toward men." (Luke ii. 14.)
-This doxology could not have been sung in connection with "the fiery
-law." No doubt there was "glory to God in the highest," but there was
-no "peace on earth" nor "good pleasure in men," inasmuch as it was the
-declaration of what men ought to be ere God could take pleasure in
-them. But when "the Son" took His place as a man on the earth, the
-mind of Heaven could express its entire delight in Him as the One
-whose Person and work could combine, in the most perfect manner,
-divine glory with human blessedness.
-
-And now, one word as to the order of the offerings, in the opening
-chapters of the book of Leviticus. The Lord begins with the
-burnt-offering, and ends with the trespass-offering. That is to say,
-He leaves off where we begin. This order is marked and most
-instructive. When first the arrow of conviction enters the soul, there
-are deep searchings of conscience in reference to sins actually
-committed. Memory casts back its enlightened eye over the page of
-one's past life, and sees it stained with numberless trespasses
-against God and man. At this point of the soul's history, it is not so
-much occupied with the question of the root from whence those
-trespasses have sprung, as with the stern and palpable fact that such
-and such things have actually been committed; and hence it needs to
-know that God has provided a Sacrifice through which "all trespasses"
-can be "frankly forgiven." This is presented to us in the
-trespass-offering.
-
-But, as one advances in the divine life, he becomes conscious that
-those _sins_ which he has committed are but branches from a root,
-streams from a fountain; and, moreover, that _sin_ in his nature is
-that fountain--that root. This leads to far deeper exercise, which can
-only be met by a deeper insight into the work of the cross. In a word,
-the cross will need to be apprehended as that in which God Himself has
-"condemned _sin in the flesh_." (Rom. viii. 3.) My reader will
-observe, it does not say, "_sins_ in the _life_," but the root from
-whence these have sprung, namely, "_sin_ in the _flesh_." This is a
-truth of immense importance. Christ not merely "died for our _sins_,
-according to the Scriptures," but He was "made _sin_ for us." (2 Cor.
-v. 21.) This is the doctrine of the sin-offering.
-
-Now, it is when the heart and conscience are set at rest, through the
-knowledge of Christ's work, that we can feed upon Himself as the
-ground of our peace and joy in the presence of God. The
-trespass-offering and the sin-offering must be known ere the
-peace-offering, joy-offering, or thanksgiving-offering can be
-appreciated. Hence, therefore, the order in which the peace-offering
-stands corresponds with the order of our spiritual apprehension of
-Christ.
-
-The same perfect order is observable in reference to the
-meat-offering. When the soul is led to taste the sweetness of
-spiritual communion with Christ--to feed upon Him, in peace and
-thankfulness, in the divine presence, it is drawn out in earnest
-desire to know more of the wondrous mysteries of His Person; and this
-desire is most blessedly met in the meat-offering, which is the type
-of Christ's perfect manhood.
-
-Then, in the burnt-offering, we are conducted to a point beyond which
-it is impossible to go, and that is, the work of the cross, as
-accomplished under the immediate eye of God, and as the expression of
-the unswerving devotion of the heart of Christ. All these things will
-come before us, in beauteous detail, as we pass along; we are here
-only looking at the order of the offerings, which is truly marvelous,
-whichever way we travel, whether _outward_ from God to us, or _inward_
-from us to God. In either case, we begin with the cross and end with
-the cross. If we begin with the burnt-offering, we see Christ, on the
-cross, doing the will of God--making atonement according to the
-measure of His perfect surrender of Himself to God. If we begin with
-the trespass-offering, we see Christ, on the cross, bearing our sins,
-and putting them away according to the perfection of His atoning
-sacrifice; while in each and all we behold the excellency, the beauty,
-and the perfection of His divine and adorable Person. Surely, all this
-is sufficient to awaken in our hearts the deepest interest in the
-study of those precious types which we shall now proceed to consider
-in detail. And may God the Holy Ghost, who penned the book of
-Leviticus, expound its contents in living power to our hearts, that
-so, when we have reached the close, we may have abundant cause to
-bless His name for many thrilling and soul-stirring views of the
-Person and work of our blessed Lord and Saviour Jesus Christ, to whom
-be glory, now, henceforth, and for evermore. Amen.
-
-       *       *       *       *       *
-
-In the burnt-offering, with which our book opens, we have a type of
-Christ "offering Himself without spot to God." Hence the position
-which the Holy Ghost assigns to it. If the Lord Jesus Christ came
-forth to accomplish the glorious work of atonement, His highest and
-most fondly cherished object in so doing was the glory of God. "Lo, I
-come to do Thy will, O God," was the grand motto in every scene and
-circumstance of His life, and in none more markedly than in the work
-of the cross. Let the will of God be what it might, He came to do it.
-Blessed be God, we know what our portion is in the accomplishment of
-this "will;" for by it "we are sanctified, through the offering of the
-body of Jesus Christ once." (Heb. x. 10.) Still, the primary aspect
-of Christ's work was Godward. It was an ineffable delight to Him to
-accomplish the will of God on this earth. No one had ever done this
-before. Some had, through grace, done "that which was right in the
-sight of the Lord;" but no one had ever perfectly, invariably, from
-first to last, without hesitation, and without divergence, done the
-will of God. But this was exactly what the Lord Jesus did. He was
-"obedient unto death, even the death of the cross." (Phil. ii. 8.) "He
-steadfastly set His face to go to Jerusalem." And as He walked from
-the garden of Gethsemane to the cross of Calvary, the intense devotion
-of His heart told itself forth in these accents,--"The cup which My
-Father hath given Me, shall I not drink it?"
-
-Now, in all this self-emptied devotedness to God there was truly a
-sweet savor. A perfect Man on the earth accomplishing the will of God,
-even in death, was an object of amazing interest to the mind of
-Heaven. Who could fathom the profound depths of that devoted heart
-which displayed itself, under the eye of God, on the cross? Surely,
-none but God; for in this, as in every thing else, it holds good that
-"no man knoweth the Son, but the Father," and no one can know aught
-about Him save as the Father reveals Him. The mind of man can, in some
-measure, grasp any subject of knowledge "under the sun,"--human
-science can be laid hold of by the human intellect; but no man knoweth
-the Son save as the Father reveals Him, by the power of the Holy
-Ghost, through the written Word. The Holy Ghost delights to reveal
-the Son--to take of the things of Jesus and show them unto us. These
-things we have, in all their fullness and beauty, in the Word. There
-can be no new revelation, inasmuch as the Spirit brought "_all_
-things" to the apostles' memory, and led them into "_all_ truth."
-There can be nothing beyond "all truth;" and hence, all pretension to
-a new revelation and the development of new truth (meaning thereby
-truth not contained in the sacred canon of inspiration) is an effort
-on man's part to add to what God calls "all truth." No doubt the
-Spirit may unfold and apply, with new and extraordinary power, truth
-contained in the Word; but this is obviously a very different thing
-from our traveling outside the range of divine revelation for the
-purpose of finding principles, ideas, or dogmas which shall command
-the conscience. This latter can only be regarded in the light of
-impious presumption.
-
-In the gospel narrative, we have Christ presented to us in the varied
-phases of His character, His Person, and His work. To those precious
-documents the people of God in all ages have rejoiced to betake
-themselves, and drink in their heavenly revelations of the object of
-their love and confidence--the One to whom they owed every thing, for
-time and eternity. But very few, comparatively, have ever been led to
-regard the rites and ceremonies of the Levitical economy as fraught
-with the most minute instruction in reference to the same commanding
-theme. The offerings of Leviticus, for example, have been too much
-regarded as so many antiquated records of Jewish customs, conveying no
-intelligible voice to our ears--no spiritual light to our
-understandings. However, it must be admitted that the apparently
-abstruse records of Leviticus, as well as the sublime strains of
-Isaiah, take their place amongst the "things which were written
-aforetime," and they are, therefore, "for our learning." True, we
-shall need to study those records, as indeed all Scripture, with a
-humble, self-emptied spirit; with reverent dependence upon the
-teaching of Him who graciously penned them for us; with sedulous
-attention to the general scope, bearing, and analogy of the entire
-body of divine revelation; with an effectual curb on the imagination,
-that it may not take unhallowed flights; but if thus, through grace,
-we enter upon the study of the types of Leviticus, we shall find in
-them a vein of the richest and finest ore.
-
-We shall now proceed to examine the burnt-offering, which, as we have
-remarked, presents Christ offering Himself without spot to God.
-
-"If his offering be a burnt sacrifice of the herd, let him offer a
-male, without blemish." The essential glory and dignity of Christ's
-Person form the basis of Christianity. He imparts that dignity and
-glory to every thing He does, and to every office He sustains. No
-office could possibly add glory to Him who is "God over all, blessed
-forever"--"God manifest in the flesh"--the glorious "Immanuel"--"God
-with us"--the Eternal Word--the Creator and Sustainer of the universe.
-What office could add to the dignity of such an One? In point of
-fact, we know that all His offices are connected with His humanity;
-and in assuming that humanity, He stooped from the glory which He had
-with the Father before the world was. He thus stooped in order to
-glorify God perfectly in the very midst of a scene where all was
-hostile to Him. He came to be "eaten up" by a holy, unquenchable zeal
-for the glory of God, and the effectual carrying out of His eternal
-counsels.
-
-The unblemished male of the first year was a type of the Lord Jesus
-Christ offering Himself for the perfect accomplishment of the will of
-God. There should be nothing expressive either of weakness or
-imperfection. "A male of the first year" was required. We shall see,
-when we come to examine the other offerings, that "a female" was in
-some cases permitted; but that was only expressive of the imperfection
-which attached to the worshiper's apprehension, and in no wise of any
-defect in the offering, inasmuch as it was "unblemished" in the one
-case as well as in the other. Here, however, it was an offering of the
-very highest order, because it was Christ offering Himself to God.
-Christ, in the burnt-offering, was exclusively for the eye and heart
-of God. This point should be distinctly apprehended. God alone could
-duly estimate the Person and work of Christ; He alone could fully
-appreciate the cross as the expression of Christ's perfect
-devotedness. The cross, as foreshadowed by the burnt-offering, had an
-element in it which only the divine mind could apprehend; it had
-depths so profound, that neither mortal nor angel could fathom them.
-There was a voice in it which was intended exclusively for, and went
-directly to, the ear of the Father. There were communications between
-the cross of Calvary and the throne of God which lay far beyond the
-highest range of created intelligence.
-
-"He shall offer it of his own voluntary will at the door of the
-tabernacle of the congregation before the Lord." The use of the word
-"_voluntary_" here brings out with great clearness the grand idea in
-the burnt-offering. It leads us to contemplate the cross in an aspect
-which is not sufficiently apprehended. We are too apt to look upon the
-cross merely as the place where the great question of sin was gone
-into and settled between eternal Justice and the spotless Victim--as
-the place where our guilt was atoned for, and where Satan was
-gloriously vanquished. Eternal and universal praise to redeeming love!
-the cross was all this; but it was more than this,--it was the place
-where Christ's love to the Father was told out in language which only
-the Father could hear and understand. It is in the latter aspect that
-we have it typified in the burnt-offering, and therefore it is that
-the word "voluntary" occurs. Were it merely a question of the
-imputation of sin, and of enduring the wrath of God on account of sin,
-such an expression would not be in moral order. The blessed Lord Jesus
-could not, with strict propriety, be represented as _willing_ to be
-"made sin"--_willing_ to endure the wrath of God and the hiding of
-His countenance; and in this one fact we learn, in the clearest
-manner, that the _burnt-offering does not foreshadow Christ on the
-cross bearing sin_, but Christ on the cross accomplishing the will of
-God. That Christ Himself contemplated the cross in these two aspects
-of it is evident from His own words. When He looked at the cross as
-the place of sin-bearing--when He anticipated the horrors with which,
-in this point of view, it stood invested, He exclaimed, "Father, if
-Thou be willing, remove this cup from Me." (Luke xxiii. 42.) He shrank
-from that which His work, as a sin-bearer, involved. His pure and holy
-mind shrank from the thought of contact with sin, and His loving heart
-shrank from the thought of losing, for a moment, the light of God's
-countenance.
-
-But then, the cross had another aspect. It stood before the eye of
-Christ as a scene in which He could fully tell out all the deep
-secrets of His love to the Father--a place in which He could, "of His
-own voluntary will," take the cup which the Father had given Him, and
-drain it to the very dregs. True it is that the whole life of Christ
-emitted a fragrant odor, which ever ascended to the Father's
-throne--He did always those things which pleased the Father--He ever
-did the will of God; but the burnt-offering does not typify Him in His
-life--precious, beyond all thought, as was every act of that
-life,--but in His death, and in that, not as one "made a curse for
-us," but as one presenting to the heart of the Father an odor of
-incomparable fragrance.
-
-This truth invests the cross with peculiar charms for the spiritual
-mind. It imparts to the sufferings of our blessed Lord an interest of
-the most intense character. The guilty sinner, no doubt, finds in the
-cross a divine answer to the deepest and most earnest cravings of
-heart and conscience: the true believer finds in the cross that which
-captivates every affection of his heart, and transfixes his whole
-moral being: the angels find in the cross a theme for ceaseless
-admiration. All this is true; but there is that in the cross which
-passes far beyond the loftiest conceptions of saints or angels,
-namely, the deep-toned devotion of the heart of the Son presented to
-and appreciated by the heart of the Father. This is the elevated
-aspect of the cross which is so strikingly shadowed forth in the
-burnt-offering.
-
-And here let me remark that the distinctive beauty of the
-burnt-offering must be entirely sacrificed if we admit the idea that
-Christ was a sin-bearer all His life. There would then be no force, no
-value, no meaning in the word "voluntary." There could be no room for
-voluntary action in the case of one who was compelled, by the very
-necessity of his position, to yield up his life. If Christ were a
-sin-bearer in His life, then, assuredly, His death must have been a
-_necessary_, not a voluntary, act. Indeed, it may be safely asserted
-that there is not one of the offerings the beauty of which would not
-be marred, and its strict integrity sacrificed, by the theory of _a
-life_ of sin-bearing. In the burnt-offering, this is especially the
-case, inasmuch as it is not, in it, a question of sin-bearing, or
-enduring the wrath of God, but entirely one of voluntary devotedness,
-manifested in the death of the cross. In the burnt-offering, we
-recognize a type of God the Son accomplishing, by God the Spirit, the
-will of God the Father. This He did "of His own voluntary will."
-"Therefore doth My Father love Me, because I lay down My life, that I
-might take it again." (John x. 17.) Here we have the burnt-offering
-aspect of the death of Christ. On the other hand, the prophet,
-contemplating Him as the sin-offering, says, "His life _is taken_ from
-the earth" (Acts. viii. 33.) (which is the LXX. version of Isaiah
-liii. 8.). Again, Christ says, "No one [{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}] taketh it from Me,
-but I lay it down of Myself." Was He a sin-bearer when He said this?
-Observe, it is "No one,"--man, angel, devil, or else. It was His own
-voluntary act, to lay down His life that He might take it again. "I
-delight to do Thy will, O My God." Such was the language of the divine
-burnt-offering--of Him who found His unutterable joy in offering
-Himself without spot to God.
-
-Now, it is of the last importance to apprehend with distinctness the
-primary object of the heart of Christ in the work of redemption. It
-tends to consolidate the believer's peace. The accomplishment of God's
-will, the establishment of God's counsels, and the display of God's
-glory, occupied the fullest, deepest, and largest place in that
-devoted heart which viewed and estimated every thing in reference to
-God. The Lord Jesus never once stopped to inquire how any act or
-circumstance would affect Himself. "He humbled Himself"--"He made
-Himself of no reputation"--He surrendered all. And hence, when He
-arrived at the close of His career, He could look back upon it all,
-and say, with His eyes lifted up to heaven, "I have glorified Thee on
-the earth; I have finished the work which Thou gavest Me to do." (John
-xvii. 4.) It is impossible to contemplate the work of Christ, in this
-aspect of it, without having the heart filled with the sweetest
-affections toward His Person. It does not detract, in the smallest
-degree, from our sense of His love to us, to know that He made God His
-primary object in the work of the cross. Quite the opposite. His love
-to us, and our salvation in Him, could only be founded upon God's
-established glory. That glory must form the solid basis of every
-thing. "As truly as I live, all the earth shall be filled with the
-glory of the Lord." (Numb. xiv. 21.) But we know that God's eternal
-glory and the creature's eternal blessedness are, in the divine
-counsels, inseparably linked together, so that if the former be
-secured, the latter must needs be so likewise.
-
-"And he shall put his hand upon the head of the burnt-offering; and it
-shall be accepted for him, to make atonement for him." The act of
-laying on of hands was expressive of full identification. By that
-significant act, the offerer and the offering became one; and this
-oneness, in the ease of the burnt-offering, secured for the offerer
-all the acceptableness of his offering. The application of this to
-Christ and the believer sets forth a truth of the most precious
-nature, and one largely developed in the New Testament, namely, the
-believer's everlasting identification with, and acceptance in, Christ.
-"As He is, so are we in this world." "We are in Him that is true." (1
-John iv. 17; v. 20.) Nothing, in any measure, short of this could
-avail. The man who is not in Christ is in his sins. There is no middle
-ground: you must be either in Christ or out of Him. There is no such
-thing as being _partly_ in Christ. If there is a single hair's breadth
-between you and Christ, you are in an actual state of wrath and
-condemnation; but, on the other hand, if you are in Him, then are you
-"as He is" before God, and so accounted in the presence of infinite
-holiness. Such is the plain teaching of the Word of God. "Ye are
-complete in Him"--"accepted in the Beloved"--"members of His body, of
-His flesh, and of His bones." "He that is joined unto the Lord is one
-spirit." (1 Cor. vi. 17; Eph. i. 6; v. 30; Col. ii. 10.) Now, it is
-not possible that the Head can be in one degree of acceptance and the
-members in another. No; the head and the members are one. God counts
-them one, and therefore they are one. This truth is at once the ground
-of the loftiest confidence, and of the most profound humility. It
-imparts the fullest assurance of "boldness in the day of judgment,"
-inasmuch as it is not possible that aught can be laid to the charge of
-Him with whom we are united: it imparts the deep sense of our own
-nothingness, inasmuch as our union with Christ is founded upon the
-death of nature and the utter abolition of all its claims and
-pretensions.
-
-Since, therefore, the Head and the members are viewed in the same
-position of infinite favor and acceptance before God, it is perfectly
-evident that all the members stand in one acceptance, in one
-salvation, in one life, in one righteousness. There are no degrees in
-justification. The babe in Christ stands in the same justification as
-the saint of fifty years' experience. The one is in Christ, and so is
-the other; and this, as it is the only ground of life, so it is the
-only ground of justification. There are not two kinds of life, neither
-are there two kinds of justification. No doubt there are various
-measures of enjoyment of this justification--various degrees in the
-knowledge of its fullness and extent--various degrees in the ability
-to exhibit its power upon the heart and life; and these things are
-frequently confounded with the justification itself, which, as being
-divine, is necessarily eternal, absolute, unvarying, entirely
-unaffected by the fluctuations of human feeling and experience.
-
-But, further, there is no such thing as progress in justification. The
-believer is not more justified today than he was yesterday; nor will
-he be more justified to-morrow than he is to-day; yea, a soul who is
-"in Christ Jesus" is as completely justified as if he were before the
-throne. He is "_complete_ in Christ;" he is "_as_" Christ. He is, on
-Christ's own authority, "clean every whit." (John xiii. 10.) What
-more could he be at this side of the glory? He may [and if he walks in
-the Spirit, will] make progress in the sense and enjoyment of this
-glorious reality; but, as to the thing itself, the moment he, by the
-power of the Holy Ghost, believed the gospel, he passed from a
-positive state of unrighteousness and condemnation into a positive
-state of righteousness and acceptance. All this is based upon the
-divine perfectness of Christ's work; just as, in the case of the
-burnt-offering, the worshiper's acceptance was based upon the
-acceptableness of his offering. It was not a question of what he was,
-but simply of what the sacrifice was.--"_It_ shall be accepted _for
-him_, to make atonement for him."
-
-"And he shall kill the bullock before the Lord; and the priests,
-Aaron's sons, shall bring the blood, and sprinkle the blood round
-about upon the altar that is by the door of the tabernacle of the
-congregation." It is most needful, in studying the doctrine of the
-burnt-offering, to bear in mind that the grand point set forth therein
-is not the meeting of the sinner's need, but the presentation to God
-of that which was infinitely acceptable to Him. Christ as foreshadowed
-by the burnt-offering is not for the sinner's conscience, but for the
-heart of God. Further, the cross in the burnt-offering is not the
-exhibition of the exceeding hatefulness of sin, but of Christ's
-unshaken and unshakable devotedness to the Father; neither is it the
-scene of God's outpoured wrath on Christ the sin-bearer, but of the
-Father's unmingled complacency in Christ the voluntary and most
-fragrant Sacrifice. Finally, "atonement" as seen in the burnt-offering
-is not merely commensurate with the claims of man's conscience, but
-with the intense desire of the heart of Christ to carry out the will
-and establish the counsels of God--a desire which stopped not short of
-surrendering up His spotless, precious life, as "a voluntary offering"
-of "sweet savor" to God.
-
-From the carrying out of this desire, no power of earth or hell, men
-or devils, could shake Him. When Peter ignorantly sought to dissuade
-Him, by words of false tenderness, from encountering the shame and
-degradation of the cross--"Pity Thyself, Lord: this shall not be unto
-Thee"--what was the reply? "Get thee behind Me, Satan: Thou art an
-offense unto Me; for thou savorest not the things that be of God, but
-those that be of men." (Matt. xvi. 22, 23.) So, also, on another
-occasion, He says to His disciples, "Hereafter I will not talk much
-with you; for the prince of this world cometh, and hath nothing in Me.
-But that the world may know that _I love the Father_, and as the
-Father gave Me commandment, even so I do." (John xiv. 30.) These and
-numerous other kindred scriptures bring out the burnt-offering phase
-of Christ's work, in which, it is evident, the primary thought is His
-"offering Himself without spot to God."
-
-In full keeping with all that has been stated in reference to the
-special point in the burnt-offering, is the place which Aaron's sons
-get, and the functions assigned them therein. They "sprinkle the
-blood;" they "put the fire upon the altar;" they "lay the wood in
-order upon the fire;" they "lay the parts, the head and the fat, in
-order upon the wood that is on the fire which is upon the altar."
-These are very prominent actions, and they form a marked feature of
-the burnt-offering, as contrasted with the sin-offering, in which
-Aaron's sons are not mentioned at all. "The sons of Aaron" represent
-the Church, not as "one body," but as a priestly house. This is easily
-apprehended. If Aaron was a type of Christ, then Aaron's house was a
-type of Christ's house, as we read, in Heb. iii, "But Christ as a Son
-over His own house; whose house are we." And again, "Behold I and the
-children whom God hath given Me." Now, it is the privilege of the
-Church, as led and taught by the Holy Ghost, to gaze upon and delight
-in that aspect of Christ which is presented in this opening type of
-Leviticus. "Our fellowship is with the Father," who graciously calls
-us to participate with Him in His thoughts about Christ. True, we can
-never rise to the height of those thoughts, but we can have fellowship
-therein, by the Holy Ghost, who dwells in us. It is not here a
-question of having the conscience tranquilized by the blood of Christ
-as the sin-bearer, but of communion with God in the matter of Christ's
-perfect surrender of Himself on the cross.
-
-"_The priests_, Aaron's sons, shall bring the blood, and sprinkle the
-blood round about upon the altar that is by the door of the tabernacle
-of the congregation." Here we have a type of the Church bringing the
-memorial of an accomplished sacrifice, and presenting it in the place
-of individual approach to God. But we must remember, it is the blood
-of the burnt-offering, and not of the sin-offering;--it is the Church,
-in the power of the Holy Ghost, entering into the stupendous thought
-of Christ's accomplished devotedness to God, and not a convicted
-sinner entering into the value of the blood of the sin-bearer. I need
-hardly say that the Church is composed of sinners, and convicted
-sinners, too; but "Aaron's sons" do not represent convicted sinners,
-but worshiping saints,--it is as "_priests_" they have to do with the
-burnt-offering. Many err as to this. They imagine that because one
-takes the place of a worshiper (being invited by the grace of God, and
-fitted by the blood of Christ so to do), he thereby refuses to
-acknowledge himself a poor worthless sinner. This is a great mistake.
-The believer is, in himself, "nothing at all;" but in Christ, he is a
-purged worshiper. He does not stand in the sanctuary as a guilty
-sinner, but as a worshiping priest, clothed in "garments of glory and
-beauty." To be occupied with my guilt in the presence of God is not
-humility as regards myself, but unbelief as regards the Sacrifice.
-
-However, it must be very evident to my reader that the idea of
-sin-bearing--the imputation of sin--the wrath of God--does not appear
-in the burnt-offering. True, we read, "It shall be accepted for him,
-_to make atonement_ for him;" but then, it is "atonement," not
-according to the depths and enormity of human guilt, but according to
-the perfection of Christ's surrender of Himself to God, and the
-intensity of God's delight in Christ. This gives us the very loftiest
-idea of atonement. If I contemplate Christ as the sin-offering, I see
-atonement made according to the claims of divine justice with respect
-to sin; but when I see atonement in the burnt-offering, it is
-according to the measure of Christ's willingness and ability to
-accomplish the will of God, and according to the measure of God's
-complacency in Christ and His work. What a perfect atonement must that
-be which is the fruit of Christ's devotion to God! Could there be any
-thing beyond this? Assuredly not. The burnt-offering aspect of
-atonement is that about which the priestly household may well be
-occupied in the courts of the Lord's house forever.
-
-"And he shall flay the burnt-offering, and cut it into his pieces."
-The ceremonial act of "flaying" was peculiarly expressive. It was
-simply the removing of the outward covering, in order that what was
-_within_ might be fully revealed. It was not sufficient that the
-offering should be outwardly "without blemish," "the hidden parts"
-should be all disclosed, in order that every sinew and every joint
-might be seen. It was only in the case of the burnt-offering that this
-action was specially named. This is quite in character, and tends to
-set forth the depth of Christ's devotedness to the Father. It was no
-mere surface-work with Him. The more the secrets of His inner life
-were disclosed--the more the depths of His being were explored, the
-more clearly was it made manifest that pure devotion to the will of
-His Father, and earnest desire for His glory, were the springs of
-action in the great Antitype of the burnt-offering. He was, most
-assuredly, a whole burnt-offering.
-
-"And cut it into his pieces." This action presents a somewhat similar
-truth to that taught in the "sweet incense _beaten small_." (Lev.
-xvi.) The Holy Ghost delights to dwell upon the sweetness and
-fragrance of the sacrifice of Christ, not only as a whole, but also in
-all its minute details. Look at the burnt-offering as a whole, and you
-see it without blemish: look at it in all its parts, and you see it to
-be the same. Such was Christ; and as such He is shadowed forth in this
-important type.
-
-"And the sons of Aaron the priest shall put fire upon the altar, and
-lay the wood in order upon the fire. And the priests, Aaron's sons,
-shall lay the parts, the head, and the fat, in order upon the wood
-that is on the fire which is upon the altar." This was a high position
-for the priestly family. The burnt-offering was wholly offered to
-God,--it was all burnt upon the altar.[2] Man did not partake of it;
-but the sons of Aaron the priest (themselves being likewise priests)
-are here seen standing round the altar of God, to behold the flame of
-an acceptable sacrifice ascending to Him--an odor of sweet smell. This
-was a high position--high communion--a high order of priestly
-service--a striking type of the Church having fellowship with God, in
-reference to the perfect accomplishment of His will in the death of
-Christ. As convicted sinners, we gaze on the cross of our Lord Jesus
-Christ, and behold therein that which meets all our need. The cross,
-in this aspect of it, gives perfect peace to the conscience. But then,
-as priests, as purged worshipers, as members of the priestly family,
-we can look at the cross in another light--even as the grand
-consummation of Christ's holy purpose to carry out, even unto death,
-the will of the Father. As convicted sinners, we stand at the brazen
-altar, and find peace through the blood of atonement; but as priests,
-we stand there to behold and admire the completeness of that
-burnt-offering--the perfect surrender and presentation of the spotless
-One to God.
-
-  [2] It may be well, at this point, to inform the reader that the
-  Hebrew word which is rendered "burn" in the case of the burnt-offering
-  is wholly different from that which is used in the sin-offering. I
-  shall, because of the peculiar interest of the subject, refer to a few
-  of the passages in which each word occurs. The word used in the
-  burnt-offering signifies "incense," or to "burn incense," and occurs
-  in the following passages, in some one or other of its various
-  inflections: Lev. vi. 15--"And all the _frankincense_, ... and shall
-  _burn_ it upon the altar;" Deut. xxxiii. 10--"They shall put _incense_
-  before Thee, and whole _burnt_-sacrifice upon Thine altar;" Exod. xxx.
-  1--"And thou shalt make an altar to _burn incense_ upon;" Ps. lxvi.
-  15--"With the _incense_ of rams;" Jer. xliv. 21--"The _incense_ that
-  ye _burned_ in the cities of Judah;" Cant. iii. 16--"Perfumed with
-  myrrh and _frankincense_." Passages might be multiplied, but the above
-  will suffice to show the use of the word which occurs in the
-  burnt-offering.
-
-  The Hebrew word which is rendered "burn" in connection with the
-  sin-offering, signifies to burn in general, and occurs in the
-  following passages: Gen. xl. 3--"Let us make brick, and _burn_ them
-  thoroughly." Lev. x. 16--"And Moses diligently sought the goat of the
-  _sin_-offering, and, behold, it was _burnt_." 2 Chron. xvi. 14--"And
-  they made a very great _burning_ for him."
-
-  Thus, not only was the sin-offering burnt in a different place, but a
-  different word is adopted by the Holy Ghost to express the burning of
-  it. Now, we cannot imagine, for a moment, that this distinction is a
-  mere interchange of words, the use of which is indifferent. I believe
-  the wisdom of the Holy Ghost is as manifest in the use of the two
-  words as it is in any other point of difference in the two offerings.
-  The spiritual reader will attach the proper value to the above most
-  interesting distinction.
-
-We should have a very defective apprehension of the mystery of the
-cross were we only to see in it that which meets man's need as a
-sinner. There were depths in that mystery which only the mind of God
-could fathom. It is therefore important to see that when the Holy
-Ghost would furnish us with foreshadowings of the cross, He gives us,
-in the very first place, one which sets it forth in its aspect
-Godward. This alone would be sufficient to teach us that there are
-heights and depths in the doctrine of the cross which man never could
-reach. He may approach to "that one well-spring of delight," and drink
-forever--he may satisfy the utmost longings of his spirit--he may
-explore it with all the powers of the renewed nature; but, after all,
-there is that in the cross which only God could know and appreciate.
-Hence it is that the burnt-offering gets the first place. It typifies
-Christ's death as viewed and valued by God alone. And surely, we may
-say, we could not have done without such a type as this; for not only
-does it give us the highest possible aspect of the death of Christ,
-but it also gives us a most precious thought in reference to God's
-peculiar interest in that death. The very fact of His instituting a
-type of Christ's death which was to be exclusively for Himself,
-contains a volume of instruction for the spiritual mind.
-
-But though neither man nor angel can ever fully sound the amazing
-depths of the mystery of Christ's death, we can, at least, see some
-features of it which would needs make it precious, beyond all thought,
-to the heart of God. From the cross, He reaps His richest harvest of
-glory. In no other way could He have been so glorified as by the death
-of Christ. In Christ's voluntary surrender of Himself to death, the
-divine glory shines out in its fullest brightness; in it, too, the
-solid foundation of all the divine counsels was laid. This is a most
-comforting truth. Creation never could have furnished such a basis.
-Moreover, the cross furnishes a righteous channel through which divine
-love can flow. And, finally, by the cross Satan is eternally
-confounded, and "principalities and powers made a show of openly."
-These are glorious fruits produced by the cross; and, when we think of
-them, we can see just reason why there should have been a type of the
-cross exclusively for God Himself, and also a reason why that type
-should occupy the leading place--should stand at the very top of the
-list. Again let me say, there would have been a grievous blank among
-the types had the burnt-offering been lacking, and there would be a
-grievous blank in the page of inspiration had the record of that type
-been withheld.
-
-"But his inwards and his legs shall he wash in water; and the priest
-shall burn all on the altar, to be a burnt-sacrifice, an offering made
-by fire, of a sweet savor unto the Lord." This action rendered the
-sacrifice typically what Christ was essentially--pure--both inwardly
-and outwardly pure. There was the most perfect correspondence between
-Christ's inward motives and His outward conduct. The latter was the
-index of the former. All tended to the one point, namely, the glory of
-God. The members of His body perfectly obeyed and carried out the
-counsels of His devoted heart--that heart which only beat for God, and
-for His glory, in the salvation of men. Well, therefore, might the
-priest "burn _all_ on the altar." It was all typically pure, and all
-designed only as food for the altar of God. Of some sacrifices the
-priest partook; of some, the offerer; but the burnt-offering was "all"
-consumed on the altar. It was exclusively for God. The priests might
-arrange the wood and the fire, and see the flame ascend (and a high
-and holy privilege it was so to do); but they did not eat of the
-sacrifice: God alone was the object of Christ in the burnt-offering
-aspect of His death. We cannot be too simple in our apprehension of
-this. From the moment that the unblemished male was voluntarily
-presented at the door of the tabernacle of the congregation, until it
-was reduced to ashes by the action of the fire, we discern in it
-Christ offering Himself, by the Eternal Spirit, without spot to God.
-
-This makes the burnt-offering unspeakably precious to the soul. It
-gives us the most exalted view of Christ's work. In that work, God
-had His own peculiar joy--a joy into which no created intelligence
-could enter. This must never be lost sight of. It is unfolded in the
-burnt-offering, and confirmed by "the law of the burnt-offering," to
-which we shall just refer.
-
-"And the Lord spake unto Moses, saying, 'Command Aaron and his sons,
-saying, This is the law of the burnt-offering: It is the
-burnt-offering, because of the burning upon the altar all night unto
-the morning, and the fire of the altar shall be burning in it. And the
-priest shall put on his linen garment, and his linen breeches shall he
-put upon his flesh, and take up the ashes which the fire hath consumed
-with the burnt-offering on the altar, and he shall put them beside the
-altar. And he shall put off his garments, and put on other garments,
-and carry forth the ashes without the camp unto a clean place. And the
-fire upon the altar shall be burning in it; it shall not be put out:
-and the priest shall burn wood on it every morning, and lay the
-burnt-offering in order upon it; and he shall burn thereon the fat of
-the peace-offerings. The fire shall ever be burning upon the altar; it
-shall never go out.'" (Lev. vi. 8-13.) The fire on the altar consumed
-the burnt-offering and the fat of the peace-offering. It was the apt
-expression of divine holiness, which found in Christ and His perfect
-sacrifice a proper material on which to feed. That fire was never to
-go out. There was to be the perpetual maintenance of that which set
-forth the action of divine holiness. Through the dark and silent
-watches of the night, the fire blazed on the altar of God.
-
-"And the priest shall put on his linen garment," etc. Here, the priest
-takes, in type, the place of Christ, whose personal righteousness is
-set forth by the white linen garment. He having given Himself up to
-the death of the cross in order to accomplish the will of God, has
-entered, in His own eternal righteousness, into heaven, bearing with
-Him the memorials of His finished work. The ashes declared the
-completion of the sacrifice, and God's acceptance thereof. Those ashes
-placed beside the altar indicated that the fire had consumed the
-sacrifice--that it was not only a completed, but also an accepted,
-sacrifice. The ashes of the burnt-offering declared the acceptance of
-the sacrifice: the ashes of the sin-offering declared the judgment of
-the sin.
-
-Many of the points on which we have been dwelling will, with the
-divine blessing, come before us with increasing clearness, fullness,
-precision, and power as we proceed with the offerings. Each offering
-is, as it were, thrown into relief by being viewed in contrast with
-all the rest. All the offerings taken together give us a full view of
-Christ. They are like so many mirrors, arranged in such a manner as to
-reflect in various ways the figure of that true and only-perfect
-Sacrifice. No one type could fully present Him. We needed to have Him
-reflected in life and in death--as a Man and as a Victim, Godward and
-usward; and we have Him thus in the offerings of Leviticus. God has
-graciously met our need; and may He give us an enlarged capacity to
-enter into and enjoy His provision.
-
-
-
-
-CHAPTER II.
-
-
-We now come to consider the meat-offering, which presents, in a very
-distinct manner, "the Man Christ Jesus." As the burnt-offering
-typifies Christ in _death_, the meat-offering typifies Him in _life_.
-In neither the one nor the other is there a question of sin-bearing.
-In the burnt-offering, we see atonement, but no sin-bearing[3]--no
-imputation of sin--no outpoured wrath on account of sin. How can we
-know this? Because it was all consumed on the altar. Had there been
-aught of sin-bearing, it would have been consumed outside the camp.
-(Comp. Lev. iv. 11, 12, with Heb. xiii. 11.)
-
-  [3] That is to say, sin-bearing is not prominent. Of course, where
-  there is atonement, sin must be in question.
-
-But in the meat-offering, there was not even a question of
-bloodshedding. We simply find in it a beauteous type of Christ as He
-lived and walked and served down here on this earth. This one fact is,
-of itself, sufficient to draw the spiritual mind to the close and
-prayerful consideration of this offering. The pure and perfect manhood
-of our blessed Lord is a theme which must command the attention of
-every true Christian. It is to be feared that great looseness of
-thought prevails in reference to this holy mystery. The expressions
-which one sometimes hears and reads are sufficient to prove that the
-fundamental doctrine of incarnation is not laid hold of as the Word
-presents it. Such expressions may very probably proceed from
-misapprehension as to the real nature of His relations, and as to the
-true character of His sufferings; but, from what cause soever they
-arise, they should be judged in the light of holy Scripture, and
-rejected. Doubtless, many who make use of those expressions would
-recoil, with just horror and indignation, from the real doctrine
-contained in them were it put before them in its broad and true
-characters; and, for this reason, one should be sorry to attribute
-unsoundness as to fundamental truth, where it may merely be inaccuracy
-of statement.
-
-There is, however, one consideration which should weigh heavily in the
-estimation of every Christian, and that is, the vital nature of the
-doctrine of Christ's humanity. It lies at the very foundation of
-Christianity; and, for this reason, Satan has diligently sought, from
-the beginning, to lead people astray in reference to it. Almost all
-the leading errors which have found their way into the professing
-church disclose the satanic purpose to undermine the truth as to the
-Person of Christ. And even when earnest, godly men have sought to
-combat those errors, they have, in many cases, plunged into errors on
-the opposite side. Hence, therefore, the need of close adherence to
-the veritable words which the Holy Ghost has made use of in unfolding
-this profound and most sacred mystery. Indeed, I believe that, in
-every case, subjection to the authority of holy Scripture, and the
-energy of the divine life in the soul, will prove effectual safeguards
-against every complexion of error. It does not require high
-theological attainments to enable a soul to keep clear of error with
-respect to the doctrine of Christ. If only the word of Christ be
-dwelling richly, and "the Spirit of Christ" be in energy, in the soul,
-there will be no room for Satan to thrust in his dark and horrible
-suggestions. If the heart be delighting in the Christ which Scripture
-unfolds, it will assuredly shrink from the false Christs which Satan
-would introduce. If we are feeding upon God's reality, we shall
-unhesitatingly reject Satan's counterfeit. This is the best possible
-way in which to escape the entanglements of error, in every shape and
-character. "The sheep _hear His voice_, and ... follow Him; for they
-_know His voice_. And a stranger will they not follow, but will flee
-from him; for _they know not the voice of strangers_." (John x. 3-5.)
-It is not, by any means, needful to be acquainted with the voice of a
-stranger in order to turn away from it: all we require is to know the
-voice of "the good Shepherd." This will secure us against the
-ensnaring influence of every strange sound. While, therefore, I feel
-called upon to warn the reader against strange sounds in reference to
-the divine mystery of Christ's humanity, I do not deem it needful to
-discuss such sounds, but would rather seek, through grace, to arm him
-against them by unfolding the doctrine of Scripture on the subject.
-
-There are few things in which we exhibit more failure than in
-maintaining vigorous communion with the perfect manhood of the Lord
-Jesus Christ. Hence it is that we suffer so much from vacancy,
-barrenness, restlessness, and wandering. Did we but enter with a more
-artless faith into the truth that there is a real Man at the right
-hand of the Majesty in the heavens--One whose sympathy is perfect,
-whose love is fathomless, whose power is omnipotent, whose wisdom is
-infinite, whose resources are exhaustless, whose riches are
-unsearchable, whose ear is open to our every breathing, whose hand is
-open to our every need, whose heart is full of unspeakable love and
-tenderness towards us--how much more happy and elevated we should be,
-and how much more independent of creature streams, through what
-channel soever they may flow! There is nothing the heart can crave
-which we have not in Jesus. Does it long for genuine sympathy? Where
-can it find it, save in Him who could mingle His tears with those of
-the bereaved sisters of Bethany? Does it desire the enjoyment of
-sincere affection? It can only find it in that heart which told forth
-its love in drops of blood. Does it seek the protection of real power?
-It has but to look to Him who made the world. Does it feel the need of
-unerring wisdom to guide? Let it betake itself to Him who is wisdom
-personified, and "who of God is made unto us wisdom." In one word, we
-have all in Christ. The divine mind and the divine affections have
-found a perfect object in "the Man Christ Jesus;" and surely, if there
-is that in the Person of Christ which can perfectly satisfy God, there
-is that which ought to satisfy us, and which will satisfy us in
-proportion as, by the grace of the Holy Ghost, we walk in communion
-with God.
-
-The Lord Jesus Christ was the only perfect Man that ever trod this
-earth. He was all perfect--perfect in thought, perfect in word,
-perfect in action. In Him every moral quality met in divine and
-therefore perfect proportion. No one feature preponderated. In Him
-were exquisitely blended a majesty which overawed, and a gentleness
-which gave perfect ease in His presence. The scribes and the Pharisees
-met His withering rebuke, while the poor Samaritan and "the woman that
-was a sinner" found themselves unaccountably, yet irresistibly,
-attracted to Him. No one feature displaced another, for all was in
-fair and comely proportion. This may be traced in every scene of His
-perfect life. He could say, in reference to five thousand hungry
-people, "Give ye them to eat;" and when they were filled, He could
-say, "Gather up the fragments that remain, that nothing be lost." The
-benevolence and the economy are both perfect, and neither interferes
-with the other: each shines in its own proper sphere. He could not
-send unsatisfied hunger away; neither could He suffer a single
-fragment of God's creatures to be wasted. He would meet, with a full
-and liberal hand, the need of the human family, and when that was
-done, He would carefully treasure up every atom. The self-same hand
-that was widely open to every form of human need was firmly closed
-against all prodigality. There was nothing niggardly nor yet
-extravagant in the character of the perfect--the heavenly Man.
-
-What a lesson for us! How often, with us, does benevolence resolve
-itself into an unwarrantable profusion! and, on the other hand, how
-often is our economy marred by the exhibition of a miserly spirit! At
-times, too, our niggard hearts refuse to open themselves to the full
-extent of the need which presents itself before us; while, at other
-times, we squander, through a wanton extravagance, that which might
-satisfy many a needy fellow-creature. Oh, my reader, let us carefully
-study the divine picture set before us in the life of "the Man Christ
-Jesus." How refreshing and strengthening to "the inward man" to be
-occupied with Him who was perfect in all His ways, and who "in all
-things must have the pre-eminence"!
-
-See Him in the garden of Gethsemane. There, He kneels in the profound
-depths of a humility which none but Himself could exhibit; but yet
-before the traitor's band He exhibits a self-possession and majesty
-which cause them to go backward and fall to the ground. His deportment
-before God is prostration; before His judges and accusers, unbending
-dignity. All is perfect. The self-emptiness and the self-possession,
-the prostration and the dignity, are all divine.
-
-So, also, when we contemplate the beauteous combination of His divine
-and human relations, the same perfectness is observable. He could say,
-"How was it that ye sought Me? Wist ye not that I must be about My
-Father's business?" And, at the same time, He could go down to
-Nazareth, and there set an example of perfect subjection to parental
-authority. (See Luke ii. 49-51.) He could say to His mother, "Woman,
-what have I to do with thee?" And yet, when passing through the
-unutterable agony of the cross, He could tenderly commit that mother
-to the care of the beloved disciple. In the former case, He separated
-Himself, in the spirit of perfect Nazariteship, to accomplish His
-Father's will; while in the latter, He gave expression to the tender
-feelings of the perfect human heart. The devotion of the Nazarite and
-the affection of the Man were both perfect. Neither was permitted to
-interfere with the other: each shone with undimmed lustre in its
-proper sphere.
-
-Now, the shadow of this perfect Man passes before us in the "fine
-flour" which formed the basis of the meat-offering. There was not so
-much as a single coarse grain. There was nothing uneven--nothing
-unequal--nothing rough to the touch. No matter what pressure came from
-without, there was always an even surface. He was never ruffled by any
-circumstance or set of circumstances. He never had to retrace a step
-or recall a word. Come what might, He always met it in that perfect
-evenness which is so strikingly typified by the "fine flour."
-
-In all these things, it is needless to say, He stands in marked
-contrast with His most honored and devoted servants. For example,
-Moses, though "the meekest man in all the earth," yet "spoke
-unadvisedly with his lips." In Peter, we find a zeal and an energy
-which at times proved too much for the occasion; and, again, a
-cowardice which shrank from the place of testimony and reproach. There
-was the assertion of a devotedness which, when the time for action
-arrived, was not forthcoming. John, who breathed so much of the
-atmosphere of the immediate presence of Christ, exhibited, at times, a
-sectarian and an intolerant spirit. In Paul, the most devoted of
-servants, we observe considerable unevenness. He uttered words to the
-high-priest which he had to recall: he sent a letter to the
-Corinthians of which at first he repented and afterwards repented not.
-In all, we find some flaw, save in Him who is "the fairest among ten
-thousand, and altogether lovely."
-
-In the examination of the meat-offering, it will give clearness and
-simplicity to our thoughts to consider, first, the materials of which
-it was composed; secondly, the various forms in which it was
-presented; and, thirdly, the persons who partook of it.
-
-As to the materials, the "fine flour" may be regarded as the basis of
-the offering; and in it we have a type of Christ's humanity, wherein
-every perfection met. Every virtue was there, and ready for effectual
-action in due season. The Holy Ghost delights to unfold the glories of
-Christ's Person, to set Him forth in all His peerless excellence, to
-place Him before us in contrast with all beside. He contrasts Him with
-Adam, even in his very best and highest state; as we read, "The first
-man is of the earth, earthy: the second Man is the Lord from heaven."
-(1 Cor. xv. 47.) The first Adam, even in his unfallen condition, was
-"of the earth;" but the second Man was "the Lord from heaven."
-
-The "oil," in the meat-offering, is a type of the Holy Ghost. But
-inasmuch as the oil is applied in a twofold way, so we have the Holy
-Ghost presented in a double aspect, in _connection_ with the
-_incarnation_ of the Son. The fine flour was "_mingled_" with oil, and
-there was oil "_poured_" upon it. Such was the type; and in the
-Antitype, we see the blessed Lord Jesus Christ first "_conceived_,"
-and then "_anointed_," by the Holy Ghost. (Comp. Matt. i. 18-23 with
-chap. iii. 16.) This is divine! The accuracy, which is here so
-apparent, draws forth the soul's admiration. It is one and the same
-Spirit which records the ingredients of the type, and gives us the
-facts in the Antitype. The One who has detailed for us, with such
-amazing precision, the types and shadows of the book of Leviticus, has
-also given us the glorious subject thereof in the gospel narratives.
-The same Spirit breathes through the pages of the Old and those of the
-New Testament, and enables us to see how exactly the one corresponds
-with the other.
-
-The conception of Christ's humanity by the Holy Ghost, in the womb of
-the virgin, unfolds one of the most profound mysteries which can
-possibly engage the attention of the renewed mind. It is most fully
-set forth in Luke's gospel; and this is entirely characteristic,
-inasmuch as, throughout that gospel, it would seem to be the special
-object of the Holy Ghost to unfold, in His own divinely touching
-manner, "the Man Christ Jesus." In Matthew, we have "the Son of
-Abraham--the Son of David;" in Mark, we have the divine Servant--the
-heavenly Workman; in John, we have "the Son of God"--the Eternal
-Word--the Life--the Light, by whom all things were made; but the great
-theme of the Holy Ghost in Luke is "the Son of Man."
-
-When the angel Gabriel had announced to Mary the dignity which was
-about to be conferred upon her, in connection with the great work of
-incarnation, she, not in a spirit of scepticism, but of honest
-ignorance, inquired, "How shall this be, seeing I know not a man?" It
-manifestly seemed to her that the birth of this glorious Person who
-was about to appear should be according to the ordinary principles of
-generation; and this her thought is made the occasion, in the
-exceeding goodness of God, of developing much valuable light in
-reference to the cardinal truth of incarnation. The angel's reply to
-the virgin's question is unspeakably interesting, and cannot be too
-closely considered. "And the angel answered and said unto her, 'The
-Holy Ghost shall come upon thee, and the power of the Highest shall
-overshadow thee; _therefore_ also that _holy Thing_ which shall be
-born of thee shall be called the Son of God." (Luke i. 35.)
-
-From this magnificent passage, we learn that the human body into which
-the Eternal Son entered was formed by "the power of the Highest." "A
-body hast _Thou_ prepared Me." (Comp. Ps. xl. 6 with Heb. x. 5.) It
-was a real human body--real "flesh and blood." There is no possible
-foundation here on which gnosticism or mysticism can base its vapid
-and worthless theories,--no warrant for the cold abstractions of the
-former, or the misty fancies of the latter. All is deep, solid, and
-divine reality: the very thing which our hearts needed--the very thing
-which God has given. The early promise had declared that "the seed of
-the woman shall bruise the serpent's head," and none but a real man
-could accomplish this prediction--one whose nature was as real as it
-was pure and incorruptible. "Thou shalt conceive in thy womb," said
-the angelic messenger, "and bring forth a Son."[4] And then, lest
-there should be any room for an error in reference to the mode of this
-conception, he adds such words as prove, unanswerably, that the "flesh
-and blood" of which the Eternal Son "took part," while absolutely
-real, was absolutely incapable of receiving, of retaining, or of
-communicating a single taint. The humanity of the Lord Jesus was
-emphatically "_that holy Thing_." And inasmuch as it was wholly
-without taint, it was wholly without a seed of mortality. We cannot
-think of mortality, save in connection with sin; and Christ's humanity
-had naught to do with sin, either personally or relatively. Sin was
-imputed to Him on the cross, where He was "made sin for us." But the
-meat-offering is not the type of Christ as a sin-bearer. It
-foreshadows Him in His perfect life here below--a life in which He
-suffered, no doubt, but not as a sin-bearer--not as a substitute--not
-at the hand of God. Let this be distinctly noted. Neither in the
-burnt-offering nor in the meat-offering have we Christ as a
-sin-bearer. In the latter, we see Him _living_; and in the former, we
-see Him _dying_; but in neither is there a question of the imputation
-of sin, nor of enduring the wrath of God on account of sin. In short,
-to present Christ as the sinner's substitute any where else save on
-the cross, is to rob His life of all its divine beauty and excellency,
-and to displace the cross altogether. Moreover, it would involve the
-types of Leviticus in hopeless confusion.
-
-  [4] "But when the fullness of the time was come, God sent forth His
-  Son, made of a woman, made under the law." ({~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}
-  {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}.) This is a most
-  important passage, inasmuch as it sets forth our blessed Lord as Son
-  of God and Son of Man.--"God sent forth _His_ Son, made _of a woman_."
-  Precious testimony!
-
-I would, at this point, solemnly admonish my reader, that he cannot be
-too jealous in reference to the vital truth of the Person and the
-relations of the Lord Jesus Christ. If there be error as to this,
-there is no security as to any thing. God cannot give the sanction of
-His presence to aught that has not this truth for its foundation. The
-Person of Christ is the living--the divine centre round which the Holy
-Ghost carries on all His operations. Let slip the truth as to Him, and
-you are like a vessel broken from its moorings, and carried, without
-rudder or compass, over the wild watery waste, and in imminent danger
-of being dashed to fragments upon the rocks of Arianism, Infidelity,
-or Atheism. Question the eternal Sonship of Christ, question His
-deity, question His unspotted humanity, and you have opened the
-floodgate for a desolating tide of deadly error to rush in. Let no one
-imagine, for a moment, that this is a mere matter to be discussed by
-learned theologians--a curious question--a recondite mystery--a point
-about which we may lawfully differ. No; it is a vital, fundamental
-truth, to be held in the power of the Holy Ghost, and maintained at
-the expense of all beside--yea, to be confessed under all
-circumstances, whatever may be the consequences.
-
-What we want, is, simply to receive into our hearts, by the grace of
-the Holy Spirit, the Father's revelation of the Son, and then our
-souls shall be effectually preserved from the snares of the enemy, let
-them take what shape they may. He may speciously cover the trap of
-Arianism or Socinianism with the grass and leaves of a most plausible
-and attractive system of interpretation; but directly the devoted
-heart discovers what this system attempts to make of the blessed One
-to whom it owes every thing, and where it attempts to put Him, it
-finds but little difficulty in sending it back to where it manifestly
-came from. We can well afford to do without human theories; but we can
-never do without Christ--the Christ of God--the Christ of God's
-affections--the Christ of God's counsels--the Christ of God's word.
-
-The Lord Jesus Christ, God's eternal Son--a distinct Person in the
-glorious Trinity--God manifest in the flesh--God over all, blessed
-forever, assumed a body which was inherently and divinely pure, holy,
-and without the possibility of taint--absolutely free from every seed
-or principle of sin and mortality. Such was the humanity of Christ,
-that He could at any moment, so far as He was personally concerned,
-have returned to heaven, from whence He had come and to which He
-belonged. I speak not here of the eternal counsels of redeeming love,
-or of the unswerving love of the heart of Jesus--His love to God--His
-love to God's elect, or of the work that was needful to ratify God's
-everlasting covenant with the seed of Abraham and with the whole
-creation. Christ's own words teach us that "it behoved Him to suffer,
-and to rise from the dead the third day." (Luke xxiv. 46.) It was
-necessary that He should suffer, in order to the full manifestation
-and perfect accomplishment of the great mystery of redemption. It was
-His gracious purpose to "bring many sons unto glory." He would not
-"abide alone," and therefore He, as the "corn of wheat," should "fall
-into the ground and die." The more fully we enter into the _truth_ of
-His Person, the more fully do we apprehend the _grace_ of His work.
-
-When the apostle speaks of Christ's being "made perfect through
-suffering," it is as "the Captain of our salvation" that he
-contemplates Him, and not as the Eternal Son, who, as regards His own
-abstract Person and nature, was divinely perfect, and could not
-possibly have aught added to Him. So, also, when He Himself says,
-"Behold, I cast out devils, and I do cures to-day and to-morrow, and
-the third day I shall be perfected" (Luke xiii. 32.), He refers to His
-being perfected, in the power of resurrection, as the Accomplisher of
-the entire work of redemption. So far as He was personally concerned,
-He could say, even on His way forth from the garden of Gethsemane,
-"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.
-53, 54.)
-
-It is well that the soul be clear as to this--well to have a divine
-sense of the harmony which exists between those scriptures which
-present Christ in the essential dignity of His Person and the divine
-purity of His nature, and those which present Him in His relation with
-His people and as accomplishing the great work of redemption. At times
-we find both these things combined in the same passage, as in Heb. v.
-8, 9,--"Though _He were a Son_, yet learned He obedience by the things
-which He suffered; and being made perfect, He became the author of
-eternal salvation to all them that obey Him." We must, however, bear
-in mind that not one of those relations into which Christ voluntarily
-entered--whether as the expression of divine love to a lost world, or
-the Servant of the divine counsels--not one of these could possibly
-interfere with the essential purity, excellency, and glory of His
-Person. "The Holy Ghost came upon" the virgin, and "the power of the
-Highest overshadowed her;" and "therefore that holy Thing which was
-born of her was called the Son of God." Most magnificent unfolding,
-this, of the deep secret of Christ's pure and perfect humanity--the
-great Antitype of the "_fine flour mingled with oil_"!
-
-And here let me observe, that between humanity as seen in the Lord
-Jesus Christ and humanity as seen in us there could be no union. That
-which is pure could never coalesce with that which is impure. That
-which is incorruptible could never unite with that which is
-corruptible. The spiritual and the carnal--the heavenly and the
-earthly--could never combine. Hence, therefore, it follows that
-incarnation was not, as some have attempted to teach, Christ's taking
-our fallen nature into union with Himself. If He could have done this,
-there would have been no need of the death of the cross. He needed
-not, in that case, to feel "straitened" until the baptism was
-accomplished--the corn of wheat did not need to "fall into the ground
-and die." This is a point of grave moment. Let the spiritual mind
-ponder it deeply. Christ could not possibly take sinful humanity into
-union with Himself. Hear what the angel saith to Joseph, in the first
-chapter of Matthew's gospel,--"Joseph, thou son of David, fear not to
-take unto thee Mary thy wife; for _that which is conceived in her is
-of the Holy Ghost_." See how Joseph's natural sensibilities, as well
-as Mary's pious ignorance, are made the occasion of a fuller
-unfolding of the holy mystery of Christ's humanity, and also of
-guarding that humanity against all the blasphemous attacks of the
-enemy.
-
-How, then, is it that believers are united to Christ? Is it in
-incarnation, or resurrection? In resurrection, assuredly. How is this
-proved? "Except a corn of wheat fall into the ground and die, it
-abideth _alone_." (John xii. 24.) At this side of death, there could
-be no union between Christ and His people. It is in the power of a new
-life that believers are united to Christ. They were dead _in sin_, and
-He, in perfect grace, came down and (though Himself pure and sinless)
-was "made sin," "died _unto sin_," put it away, rose triumphant over
-it and all pertaining to it, and, in resurrection, became the Head of
-a new race. Adam was the head of the old creation, which fell with
-him. Christ, by dying, put Himself under the full weight of His
-people's condition, and having perfectly met all that was against
-them, rose victorious over all, and carried them with Him into the new
-creation, of which He is the glorious Head and Centre. Hence, we read,
-"He that is joined unto the Lord is one spirit." (1 Cor. vi. 17.) "But
-God, who is rich in mercy, for His great love wherewith He loved us,
-even when were _dead in sins_, hath quickened us _together with
-Christ_, (by grace ye are saved;) and hath raised us up together, and
-made us sit together in heavenly places in Christ Jesus." (Eph. ii.
-4-6.) "For we are members of His body, of His flesh, and of His
-bones." (Eph. v. 30.) "And you, being _dead in your sins_ and the
-uncircumcision of your flesh, _hath He quickened together with Him_,
-having forgiven you all trespasses." (Col. ii. 13.)
-
-Passages might be multiplied, but the above are amply sufficient to
-prove that it was not in incarnation, but in death, that Christ took a
-position in which His people could be "quickened together with Him."
-Does this seem unimportant to the reader? Let him examine it in the
-light of Scripture. Let him weigh all the consequences. Let him view
-it in its bearing upon Christ's Person, upon His life, upon His death,
-upon our condition by nature in the old creation, and our place
-through mercy in the new. Let him consider it thus, and I feel
-persuaded he will no longer regard it as a light matter. Of one thing,
-at least, he may rest assured, that the writer of these pages would
-not pen a single line to prove this point did he not consider it to be
-fraught with the most momentous results. The whole of divine
-revelation so hangs together--is so adjusted by the hand of the Holy
-Ghost--is so consistent in all its parts, that if one truth be
-disturbed, the entire arch is injured. This consideration should
-suffice to produce, in the mind of every Christian, a holy caution,
-lest, by some rude touch, he mar the beauteous superstructure. Every
-stone must be left in its divinely appointed place; and,
-unquestionably, the truth as to Christ's Person is the key-stone of
-the arch.
-
-Having thus endeavored to unfold the truth typified by the "fine flour
-_mingled_ with oil," we may remark another point of much interest in
-the expression, "He shall _pour_ oil upon it." In this we have a type
-of the anointing of the Lord Jesus Christ by the Holy Ghost. The body
-of the Lord Jesus was not merely formed mysteriously by the Holy
-Ghost, but that pure and holy vessel was also anointed for service by
-the same power. "And it came to pass when all the people were
-baptized, and Jesus also being baptized, and praying, the heaven was
-opened, and the Holy Ghost descended in a bodily shape as a dove upon
-Him, and there was a voice from heaven, saying, 'Thou art My beloved
-Son; in Thee I am well pleased." (Luke iii. 21, 22.)
-
-The anointing of the Lord Jesus by the Holy Ghost previous to His
-entrance upon His public ministry is of immense practical importance
-to every one who really desires to be a true and an effectual servant
-of God. Though conceived, as to His manhood, by the Holy Ghost;
-though, in His own proper Person, "God manifest in the flesh;" though
-embodying in Himself all the fullness of the Godhead; yet, be it well
-observed, when coming forth as man to do the will of God on the earth,
-whatever that will might be--whether preaching the gospel, teaching in
-the synagogues, healing the sick, cleansing the leper, casting out
-devils, feeding the hungry, or raising the dead--He did all by the
-Holy Ghost. That holy and heavenly vessel in which God the Son was
-pleased to appear in this world was formed, filled, anointed, and led
-by the Holy Ghost.
-
-What a deep and holy lesson for us! A most needful and salutary
-lesson! How prone are we to run unsent! How prone to act in the mere
-energy of the flesh! How much of that which looks like ministry is
-only the restless and unhallowed activity of a nature which has never
-been measured and judged in the divine presence! Truly, we need to
-contemplate more closely our divine "meat-offering"--to understand
-more fully the meaning of the "fine flour anointed with oil." We need
-to meditate more deeply upon Christ Himself, who, though possessing,
-in His own Person, divine power, nevertheless, did all His work,
-wrought all His miracles, and, finally, "offered Himself, without spot
-to God, by the eternal Spirit." He could say, "I by the Spirit of God
-cast out devils."
-
-Nothing is of any value save that which is wrought by the power of the
-Holy Ghost. A man may write; but if his pen be not guided and used by
-the Holy Ghost, his lines will produce no permanent results. A man may
-speak; but if his lips be not anointed by the Holy Ghost, his word
-will not take permanent root. This is a solemn consideration, and if
-properly weighed, would lead to much watchfulness over ourselves, and
-much earnest dependence upon the Holy Ghost. What we need is thorough
-self-emptiness, so that there may be room left for the Spirit to act
-by us. It is impossible that a man full of himself can be the vessel
-of the Holy Ghost. Such an one must first be emptied of himself, and
-then the Spirit can use him. When we contemplate the Person and
-ministry of the Lord Jesus, we see how that in every scene and
-circumstance He acted by the direct power of the Holy Ghost. Having
-taken His place as man down here, He showed that man should not only
-live by the Word, but act by the Spirit of God. Even though, as man,
-His will was perfect--His thoughts, His words, His acts, all
-perfect--yet He would not act save by the direct authority of the
-Word, and by the direct power of the Holy Ghost. Oh that in this, as
-in every thing else, we could more closely, more faithfully, follow in
-His steps! Then, indeed, would our ministry be more effective, our
-testimony more fruitful, our whole course more entirely to the glory
-of God.
-
-The next ingredient in the meat-offering demanding our consideration
-is "the frankincense." As has been remarked, the "fine flour" was the
-basis of the offering. The "oil" and "frankincense" were the two
-leading adjuncts; and, truly, the connection between these two latter
-is most instructive. The "oil" typifies the _power_ of Christ's
-ministry; the "frankincense" typifies the _object_ thereof. The former
-teaches us that He did every thing by the Spirit of God; the latter,
-that He did every thing to the glory of God. The frankincense presents
-that in the life of Christ which was exclusively for God. This is
-evident from the second verse--"And he shall bring it [the
-meat-offering] to Aaron's sons, the priests: and he shall take
-thereout his handful of flour thereof, and of the oil thereof, with
-_all the frankincense_ thereof; and the priest shall burn the
-memorial of it upon the altar, to be an offering made by fire, of a
-sweet savor unto the Lord." Thus was it in the true meat-offering--the
-Man Christ Jesus. There was that in His blessed life which was
-exclusively for God. Every thought, every word, every look, every act
-of His emitted a fragrance which went up immediately to God. And as,
-in the type, it was the "fire of the altar" that drew forth the sweet
-odor of the frankincense; so, in the Antitype, the more He was
-"tried," in all the scenes and circumstances of His blessed life, the
-more fully was it manifested that, in His manhood, there was nothing
-that could not ascend as an odor of a sweet smell to the throne of
-God. If in the burnt-offering we behold Christ "offering Himself
-without spot to God," in the meat-offering we behold Him presenting
-all the intrinsic excellence and perfect actings of His human nature
-to God. A perfect, a self-emptied, an obedient Man on the earth doing
-the will of God, acting by the authority of the Word, and by the power
-of the Spirit, had a sweet odor which could only be for divine
-acceptance. The fact that "all the frankincense" was consumed on the
-altar, fixes its import in the simplest manner.
-
-It now only remains for us to consider an ingredient which was an
-inseparable adjunct of the meat-offering, namely, "_salt_."--"And
-every oblation of thy meat-offering shalt thou season with salt;
-neither shalt thou suffer the salt of the covenant of thy God to be
-lacking from thy meat-offering: with all thine offerings thou shalt
-offer salt." The expression, "Salt of the covenant," sets forth the
-enduring character of that covenant. God Himself has so ordained it,
-in all things, that naught can ever alter it--no influence can ever
-corrupt it. In a spiritual and practical point of view, it is
-impossible to overestimate the value of such an ingredient. "Let your
-conversation be always with grace, seasoned with _salt_." The whole
-conversation of the Perfect Man exhibited the power of this principle.
-His words were not merely words of grace, but words of pungent
-power--words divinely adapted to preserve from all taint and
-corrupting influence. He never uttered a word which was not redolent
-with "frankincense," and "seasoned with salt." The former was most
-acceptable to God; the latter, most profitable for man.
-
-Sometimes, alas! man's corrupt heart and vitiated taste could not
-tolerate the pungency of the divinely-salted meat-offering. Witness,
-for example, the scene in the synagogue of Nazareth. (Luke iv. 16-29.)
-The people could "bear Him witness, and wonder at the _gracious_ words
-which proceeded out of His mouth;" but when He proceeded to season
-those words with _salt_, which was so needful in order to preserve
-them from the corrupting influence of their national pride, they would
-fain have cast Him over the brow of the hill whereon their city was
-built.
-
-So, also, in Luke xiv, when His words of "grace" had drawn "great
-multitudes" after Him, He instantly throws in the "salt," by setting
-forth, in words of holy faithfulness, the sure results of following
-Him. "Come, for all things are now ready,"--here was the "grace;" but
-then, "Whosoever forsaketh not all that he hath, cannot be My
-disciple,"--here was the "salt." Grace is attractive; but "salt is
-good." Gracious discourse may be popular; but salted discourse never
-will. The pure gospel of the grace of God may, at certain times, and
-under certain circumstances, be run after by "the multitude" for
-awhile; but when the "salt" of a fervid and faithful application is
-introduced, it will soon thin the benches of all save such as are
-brought under the power of the Word.
-
-Having thus considered the ingredients which composed the
-meat-offering, we shall now refer to those which were excluded from
-it.
-
-The first of these was "leaven." "No meat-offering, which ye shall
-bring unto the Lord, shall be made with leaven." This ingredient is
-used throughout the inspired volume, without so much as a single
-exception, as the symbol of _evil_. In chap. xxiii. of our book, which
-will be noticed in due course, we find leaven admitted in the two
-loaves which were offered on the day of Pentecost; but from the
-meat-offering leaven was most sedulously excluded. There was to be
-nothing sour--nothing that would puff up--nothing expressive of evil
-in that which typified "the Man Christ Jesus." In Him, there could be
-nothing savoring of nature's sourness, nothing turgid--nothing
-inflated: all was pure, solid, and genuine. His word might, at times,
-cut to the quick; but it was never sour. His style never rose above
-the occasion. His deportment ever exhibited the deep reality of one
-walking in the immediate presence of God.
-
-In those who bear the name of Jesus, we know, too well, alas! how
-leaven shows itself in all its properties and effects. There has been
-but one untainted sheaf of human fruit--but one perfectly unleavened
-meat-offering; and, blessed be God, that one is ours--ours to feed
-upon in the sanctuary of the divine presence, in fellowship with God.
-No exercise can be more truly edifying and refreshing for the renewed
-mind than to dwell upon the unleavened perfectness of Christ's
-humanity--to contemplate the life and ministry of One who was
-absolutely and essentially unleavened. In all His springs of thought,
-affection, desire, and imagination, there was not so much as a
-particle of leaven. He was the sinless, spotless, perfect Man. And the
-more we are enabled, by the power of the Spirit, to enter into all
-this, the deeper will be our experience of the grace which led this
-perfect One to place Himself under the full consequences of His
-people's sins, as He did when He hung upon the cross. This thought,
-however, belongs entirely to the sin-offering aspect of our blessed
-Lord. In the meat-offering, sin is not in question. It is not the type
-of a sin-bearer, but of a real, perfect, unblemished Man, conceived
-and anointed by the Holy Ghost, possessing an unleavened nature, and
-living an unleavened life down here, emitting ever Godward the
-fragrance of His own personal excellency, and maintaining amongst men
-a deportment characterized by "grace seasoned with salt."
-
-But there was another ingredient, as positively excluded from the
-meat-offering as "leaven," and that was "honey."--"For ye shall burn
-no leaven, _nor any honey_, in any offering of the Lord made by fire."
-(Ver. 11.) Now, as "leaven" is the expression of that which is
-positively and palpably _evil_ in nature, we may regard "honey" as the
-significant symbol of that which is apparently _sweet_ and attractive.
-Both are disallowed of God, both were carefully excluded from the
-meat-offering, both were unfit for the altar. Men may undertake, like
-Saul, to distinguish between what is "vile and refuse" and what is
-not; but the judgment of God ranks the delicate Agag with the vilest
-of the sons of Amalek. No doubt, there are some good moral qualities
-in man, which must be taken for what they are worth. "Hast thou found
-_honey_, eat so much as is convenient;" but, be it remembered, it
-found no place in the meat-offering, nor in its Antitype. There was
-the fullness of the Holy Ghost, there was the fragrant odor of the
-frankincense, there was the preservative virtue of "the salt of the
-covenant,"--all these things accompanied the "fine flour" in the
-Person of the true "Meat-offering," but "no honey."
-
-What a lesson for the heart is here! yea, what a volume of wholesome
-instruction! The blessed Lord Jesus knew how to give nature and its
-relationships their proper place: He knew how much "honey" was
-"convenient." He could say to His mother, "Wist ye not that I must be
-about My Father's business?" and yet He could say, again, to the
-beloved disciple, "Behold thy mother." In other words, nature's claims
-were never allowed to interfere with the presentation to God of all
-the energies of Christ's perfect manhood. Mary, and others too, might
-have thought that her human relation to the blessed One gave her some
-peculiar claim or influence, on merely natural grounds. "There came,
-then, His brethren ["after the flesh"] and His mother, and standing
-without, sent unto Him, calling Him. And the multitude sat about Him;
-and they said unto Him, 'Behold, Thy mother and Thy brethren without
-seek for Thee.'" What was the reply of the true Meat-offering? Did He
-at once abandon His work, in order to respond to nature's call? By no
-means. Had He done so, it would have been to mingle "honey" with the
-meat-offering, which could not be. The honey was faithfully excluded
-on this as on every occasion when God's claims were to be attended to,
-and instead thereof, the power of the Spirit, the odor of the
-"frankincense," and the virtues of the "salt" were blessedly
-exhibited. "And he answered them, saying, 'Who is My mother, or My
-brethren?' And He looked round about on them which sat about Him, and
-said, 'Behold My mother and My brethren! For whosoever shall do the
-will of God, the same is My brother, and My sister, and mother.'"[5]
-(Mark iii. 31-35.)
-
-(Note, next page.)
-
-  [5] How important to see, in the above beautiful passage, that doing
-  God's will brings the soul into a relationship with Christ of which
-  His brethren according to the flesh knew nothing, on merely natural
-  grounds! It was as true with respect to those brethren as any one else
-  that "except a man be born again, he cannot see the kingdom of God."
-  Mary would not have been saved by the mere fact of her being the
-  mother of Jesus. She needed personal faith in Christ as much as any
-  other member of Adam's fallen family: she needed to pass, by being
-  born again, out of the old creation into the new. It was by treasuring
-  up Christ's words in her heart that this blessed woman was saved. No
-  doubt she was "highly favored" in being chosen as a vessel to such a
-  holy office; but then, as a lost sinner, she needed to "rejoice in God
-  her Saviour," like any one else. She stands on the same platform, is
-  washed in the same blood, clothed in the same righteousness, and will
-  sing the same song as all the rest of God's redeemed.
-
-  This simple fact will give additional force and clearness to a point
-  already stated, namely, that incarnation was not Christ's taking our
-  nature into union with Himself. This truth should be carefully
-  pondered. It is fully brought out in 2 Cor. v.--"For the love of
-  Christ constraineth us; because we thus judge, that if one died for
-  all, then were all dead: and that He died for all, that they which
-  live should not henceforth live unto themselves, but unto Him which
-  died for them, and rose again. Wherefore henceforth know we no man
-  after the flesh; yea, _though we have known Christ after the flesh,
-  yet now henceforth know we Him no more_. Therefore if any man be _in
-  Christ_, he is a new creation: old things are passed away; behold, all
-  things are become new." (Ver. 14-17.)
-
-There are few things which the servant of Christ finds more difficult
-than to adjust, with spiritual accuracy, the claims of natural
-relationship, so as not to suffer them to interfere with the claims of
-the Master. In the case of our blessed Lord, as we know, the
-adjustment was divine. In our case, it often happens that divinely
-recognized duties are openly neglected for what we imagine to be the
-service of Christ,--the doctrine of God is constantly sacrificed to
-the apparent work of the gospel. Now, it is well to remember that true
-devotedness always starts from a point within which all godly claims
-are fully secured. If I hold a situation which demands my services
-from ten till four every day, I have no right to go out to visit or
-preach during those hours. If I am in business, I am bound to maintain
-the integrity of that business in a godly manner. I have no right to
-run hither and thither preaching while my business at home lies "in
-sixes and sevens," bringing great reproach on the holy doctrine of
-God. A man may say, I feel myself called to preach the gospel, and I
-find my situation, or my business, a clog. Well, _if you are divinely
-called and fitted_ for the work of the gospel, and that you cannot
-combine the two things, then resign your situation, or wind up your
-business, in a godly manner, and go forth in the name of the Lord.
-But, clearly, so long as I hold a situation, or carry on a business,
-my work in the gospel must begin from a point within which the godly
-claims of such business or situation are fully responded to. This is
-devotedness: aught else is confusion, however well intended. Blessed
-be God, we have a perfect example before us in the life of the Lord
-Jesus, and ample guidance for the new man in the Word of God; so that
-we need not make any mistakes in the varied relationships which we may
-be called, in the providence of God, to fill, or as to the various
-claims which God's moral government has set up in connection with such
-relationships.
-
-II. The second point in our theme is the mode in which the
-meat-offering was prepared. This was, as we read, by the action of
-fire,--it was "baken in an oven"--"baken in a pan," or "baken in a
-frying-pan." The process of baking suggests the idea of suffering. But
-inasmuch as the meat-offering is called "a sweet savor" (a term which
-is never applied to the sin-offering or trespass-offering), it is
-evident that there is no thought of suffering for sin--no thought of
-suffering the wrath of God on account of sin--no thought of suffering
-at the hand of Infinite Justice, as the sinner's substitute. The two
-ideas of "sweet savor" and suffering for sin are wholly incompatible
-according to the Levitical economy. It would completely destroy the
-type of the meat-offering were we to introduce into it the idea of
-suffering for sin.
-
-In contemplating the _life_ of the Lord Jesus, which, as we have
-already remarked, is the special subject foreshadowed in the
-meat-offering, we may notice three distinct kinds of suffering,
-namely, suffering for righteousness, suffering by the power of
-sympathy, and suffering in anticipation.
-
-As the righteous Servant of God, He suffered in the midst of a scene
-in which all was contrary to Him; but this was the very opposite of
-suffering for sin. It is of the utmost importance to distinguish
-between these two kinds of suffering. The confounding of them must
-lead to serious error. Suffering as a righteous One standing amongst
-men on God's behalf is one thing, and suffering instead of man under
-the hand of God is quite another. The Lord Jesus suffered for
-righteousness during His _life_: He suffered for sin in His _death_.
-During His life, man and Satan did their utmost; and even at the cross
-they put forth all their powers; but when all that they could do was
-done--when they had traveled, in their deadly enmity, to the utmost
-limit of human and diabolical opposition, there lay, far beyond, a
-region of impenetrable gloom and horror into which the Sin-bearer had
-to travel, in the accomplishment of His work. During His life, He ever
-walked in the unclouded light of the divine countenance; but on the
-cursed tree, the dark shadow of sin intervened and shut out that
-light, and drew forth that mysterious cry, "My God, My God, why hast
-Thou forsaken Me?" This was a moment which stands absolutely alone in
-the annals of eternity. From time to time during the life of Christ
-down here, heaven had opened to give forth the expression of divine
-complacency in Him; but on the cross, God forsook Him, because He was
-making His soul an offering for sin. If Christ had been a sin-bearer
-all His life, then what was the difference between the cross and any
-other period? Why was He not forsaken of God during His entire course?
-What was the difference between Christ on the cross, and Christ on the
-holy mount of transfiguration? Was He forsaken of God on the mount?
-was He a sin-bearer there? These are very simple questions, which
-should be answered by those who maintain the idea of a life of
-sin-bearing.
-
-The plain fact is this: there was nothing either in Christ's humanity
-or in the nature of His associations which could possibly connect Him
-with sin, or wrath, or death. He was "made sin" on the cross; and
-there He endured the wrath of God, and there He gave up His life, as
-an all-sufficient atonement for sin; but nothing of this finds a place
-in the meat-offering. True, we have the process of baking--the action
-of fire; but this is not the wrath of God. The meat-offering was not a
-sin-offering, but a "sweet savor" offering. Thus, its import is
-definitely fixed; and, moreover, the intelligent interpretation of it
-must ever guard, with holy jealousy, the precious truth of Christ's
-spotless humanity, and the true nature of His associations. To make
-Him, by the necessity of His birth, a sin-bearer, or to place Him
-thereby under the curse of the law and the wrath of God, is to
-contradict the entire truth of God as to incarnation--truth announced
-by the angel, and repeated again and again by the inspired apostle.
-Moreover, it destroys the entire character and object of Christ's
-life, and robs the cross of its distinctive glory. It lowers the sense
-of what sin is, and of what atonement is. In one word, it removes the
-key-stone of the arch of revelation, and lays all in hopeless ruin and
-confusion around us.
-
-But, again, the Lord Jesus suffered by the power of sympathy; and this
-character of suffering unfolds to us the deep secrets of His tender
-heart. Human sorrow and human misery ever touched a chord in that
-bosom of love. It was impossible that a perfect human heart could
-avoid feeling, according to its own divine sensibilities, the
-miseries which sin had entailed upon the human family. Though
-personally free both from the cause and the effect--though belonging
-to heaven, and living a perfect heavenly life on the earth, yet did He
-descend, by the power of an intense sympathy, into the deepest depths
-of human sorrow; yea, He felt the sorrow more keenly, by far, than
-those who were the direct subjects thereof, inasmuch as His humanity
-was perfect. And, further, He was able to contemplate both the sorrow
-and its cause according to their just measure and character in the
-presence of God. He felt as none else could feel. His feelings, His
-affections, His sensibilities, His whole moral and mental
-constitution, were perfect; and hence none can tell what such an One
-must have suffered in passing through such a world as this. He beheld
-the human family struggling beneath the ponderous weight of guilt and
-wretchedness; He beheld the whole creation groaning under the yoke;
-the cry of the prisoner fell upon His ear; the tear of the widow met
-His view; bereavement and poverty touched His sensitive heart;
-sickness and death made Him "groan in the spirit;" His sympathetic
-sufferings were beyond all human conception.
-
-I shall quote a passage for my reader, illustrative of that character
-of suffering to which we are now referring.--"When the even was come,
-they brought unto Him many that were possessed with devils; and He
-cast out the spirits with His word, and healed all that were sick;
-that it might be fulfilled which was spoken by Esaias the prophet,
-saying, '_Himself took our infirmities, and bare our sicknesses_.'"
-(Matt. viii. 16, 17.) This was entirely sympathetic--the power of
-fellow-feeling, which in Him was perfect. He had no sicknesses or
-infirmities of His own. Those things which are sometimes spoken of as
-"sinless infirmities," were, in His case, but the evidences of a
-veritable, a real, a perfect manhood. But by sympathy--by perfect
-fellow-feeling, "He _took_ our infirmities, and _bare_ our
-sicknesses." None but a perfect man could have done this. We may feel
-for and with each other, but only Jesus could make human infirmity and
-sickness His own.
-
-Now, had He been bearing all these things by the necessity of His
-birth, or of His relations with Israel and the human family, we should
-have lost all the beauty and preciousness of His voluntary sympathy.
-There could be no room for voluntary action when absolute necessity
-was laid upon Him. But, on the other hand, when we see His entire
-freedom, both personally and relatively, from human misery and that
-which produced it, we can enter into that perfect grace and compassion
-which led Him to "take our infirmities, and bear our sicknesses," in
-the power of true sympathy. There is, therefore, a very manifest
-difference between Christ's suffering as a voluntary sympathizer with
-human misery, and His sufferings as the sinner's substitute. The
-former are apparent throughout His entire _life_; the latter are
-confined to His _death_.
-
-Finally, we have to consider Christ's sufferings by anticipation. We
-find the dark shadow of the cross casting itself athwart His path, and
-producing a very keen order of suffering, which, however, must be as
-clearly distinguished from His atoning suffering as either His
-suffering for righteousness or His suffering by sympathy. Let us take
-a passage in proof--"And He came out, and went, as He was wont, to the
-mount of Olives; and His disciples also followed Him. And when He was
-at the place, He said unto them, 'Pray that ye enter not into
-temptation.' And He was withdrawn from them about a stone's cast, and
-kneeled down, and prayed, saying, 'Father, if Thou be willing, remove
-this cup from Me: nevertheless not My will, but Thine, be done.' And
-there appeared an angel unto Him from heaven, strengthening Him. And
-being in an agony, He prayed more earnestly: and His sweat was as it
-were great drops of blood falling down to the ground." (Luke xxii.
-39-44.) Again, we read, "And He took with Him Peter and the two sons
-of Zebedee, and began to be sorrowful and very heavy. Then saith He
-unto them, 'My soul is exceeding sorrowful, even unto death: tarry ye
-here, and watch with Me.'... He went away again the second time, and
-prayed, saying, 'O My Father, if this cup may not pass from Me, except
-I drink it, Thy will be done.'" (Matt. xxvi. 37-42.)
-
-From these verses, it is evident there was a something in prospect
-which the blessed Lord had never encountered before,--there was a
-"cup" being filled out for Him of which He had not yet drunk. If He
-had been a sin-bearer all His life, then why this intense "agony" at
-the thought of coming in contact with sin and enduring the wrath of
-God on account of sin? What was the difference between Christ in
-Gethsemane and Christ at Calvary if He were a sin-bearer all His life?
-There was a material difference; but it is because He was not a
-sin-bearer all His life. What is the difference? In Gethsemane, He was
-_anticipating_ the cross; at Calvary, He was actually _enduring_ it.
-In Gethsemane, "there appeared an angel unto Him from heaven,
-strengthening Him;" at Calvary, He was forsaken of all. There was no
-angelic ministry there. In Gethsemane, He addresses God as "_Father_,"
-thus enjoying the full communion of that ineffable relationship; but
-at Calvary, He cries, "My _God_, My _God_, why hast Thou forsaken Me?"
-Here the Sin-bearer looks up and beholds the throne of Eternal Justice
-enveloped in dark clouds, and the countenance of Inflexible Holiness
-averted from Him, because He was being "made sin for us."
-
-The reader will, I trust, find no difficulty in examining this subject
-for himself. He will be able to trace, in detail, the three characters
-of the _life_-sufferings of our blessed Lord, and to distinguish
-between them and His _death_-sufferings--His sufferings for sin. He
-will see how that when man and Satan had done their utmost, there yet
-remained a character of suffering which was perfectly unique, namely,
-suffering at the hand of God on account of sin--suffering as the
-sinner's substitute. Until He came to the cross, He could ever look up
-and bask in the clear light of His Father's countenance; in the
-darkest hour, He found a sure resource above. His path down here was a
-rough one. How could it be otherwise, in a world where all was
-directly contrary to His pure and holy nature? He had to "endure the
-contradiction of sinners against Himself;" He had to endure "the
-reproach of them that reproached God." What had He not to endure? He
-was misunderstood, misinterpreted, abused, maligned, accused of being
-mad, and of having a devil. He was betrayed, denied, deserted, mocked,
-buffeted, spit upon, crowned with thorns, cast out, condemned, and
-nailed between two malefactors. All these things He endured at the
-hand of man, together with all the unutterable terrors which Satan
-brought to bear upon His spirit; but, let it be once more emphatically
-repeated, when man and Satan had exhausted their power and enmity, our
-blessed Lord and Saviour had to endure a something compared with which
-all the rest was as nothing, and that was the hiding of God's
-countenance--the three hours of darkness and awful gloom, during which
-He suffered what none but God could know.
-
-Now, when Scripture speaks of our having fellowship with Christ's
-sufferings, it refers simply to His sufferings for righteousness--His
-sufferings at the hand of man. Christ suffered for sin that we might
-not have to suffer for it.--He endured the wrath of God that we might
-not have to endure it (this is the ground of our peace); but as
-regards suffering from man, we shall always find that the more
-faithfully we follow in the footsteps of Christ, the more we shall
-suffer in this respect; but this is a matter of gift, a matter of
-privilege, a favor, a dignity. (See Phil. i. 29, 30.) To walk in the
-footsteps of Christ--to enjoy companionship with Him--to be thrown
-into a place of sympathy with Him, are privileges of the very highest
-order. Would that we all entered more fully into them! But, alas! we
-are too well content to do without them--too well satisfied, like
-Peter, to "follow afar off"--to keep aloof from a despised and
-suffering Christ. All this is, undoubtedly, our heavy loss. Had we
-only more fellowship with His sufferings, the crown would glisten far
-more brightly in our soul's vision. When we shrink from fellowship
-with Christ's sufferings, we rob ourselves of the deep joy of His
-present companionship, and also of the moral power of the hope of His
-future glory.
-
-III. Having considered the ingredients which composed the
-meat-offering, and the various forms in which it was presented, it
-only remains for us to refer to the persons who partook of it. These
-were the head and members of the priestly house. "And that which is
-left of the meat-offering shall be Aaron's and his sons': it is a
-thing most holy of the offerings of the Lord made by fire." (Ver. 10.)
-As in the burnt-offering we observed the sons of Aaron introduced as
-types of all true believers, not as convicted sinners, but as
-worshiping priests; so in the meat-offering we find them feeding upon
-the remnant of that which had been laid, as it were, on the table of
-the God of Israel. This was a high and holy privilege. None but
-priests could enjoy it. This is set forth with great distinctness in
-"the law of the meat-offering," which I shall here quote at
-length.--"And this is the law of the meat-offering: The sons of Aaron
-shall offer it before the Lord, before the altar. And he shall take of
-it his handful, of the flour of the meat-offering, and of the oil
-thereof, and _all the frankincense_ which is upon the meat-offering,
-and shall burn it upon the altar for a sweet savor, even the memorial
-of it, unto the Lord. And the remainder thereof shall Aaron and his
-sons eat: _with unleavened bread_ shall it be eaten _in the holy
-place_; in the court of the tabernacle of the congregation they shall
-eat it. It shall not be baken with leaven. I have given it unto them
-for their portion of My offerings made by fire; it is most holy, as is
-the sin-offering, and as the trespass-offering. _All the males_ among
-the children of Aaron shall eat of it. It shall be a statute forever
-in your generations concerning the offerings of the Lord made by fire:
-_every one that toucheth them shall be holy_." (Lev. vi. 14-18.)
-
-Here, then, we are furnished with a beauteous figure of the Church
-feeding "in the holy place," in the power of practical holiness, upon
-the perfections of "the Man Christ Jesus." This is our portion,
-through the grace of God; but, we must remember, it is to be eaten
-"with unleavened bread." We cannot feed upon Christ if we are
-indulging in any thing evil. "Every one that toucheth them shall be
-holy." Moreover, it must be "in the holy place." Our position, our
-practice, our persons, our associations, must be holy ere we can feed
-upon the meat-offering. Finally, it is "all the males among the
-children of Aaron shall eat of it." That is to say, real priestly
-energy, according to the divine idea of it, is required in order to
-enjoy this holy portion. Aaron's "_sons_" set forth the idea of
-_energy_ in priestly action: his "_daughters_," _feebleness_ therein.
-(Compare Numb. xviii. 8-13.) There were some things which the sons
-could eat which the daughters could not. Our hearts should earnestly
-desire the highest measure of priestly energy, so that we may
-discharge the highest priestly functions, and partake of the highest
-order of priestly food.
-
-In conclusion, let me add, that inasmuch as we are made, through
-grace, "partakers of the divine nature," we can, if living in the
-energy of that nature, walk in the footsteps of Him who is
-foreshadowed in the meat-offering. If only we are self-emptied, our
-every act may emit a sweet odor to God. The smallest as well as the
-greatest services may, by the power of the Holy Ghost, present the
-fragrance of Christ. The paying of a visit, the writing of a letter,
-the public ministry of the Word, giving a cup of cold water to a
-disciple, giving a penny to a pauper, yea, the commonplace acts of
-eating and drinking--all may emit the sweet perfume of the name and
-grace of Jesus.
-
-So, also, if only nature be kept in the place of death, there may be
-in us the exhibition of that which is not corruptible, even a
-conversation seasoned with the "salt" of abiding communion with God.
-But in all these things we fail and come short; we grieve the Holy
-Spirit of God in our ways. We are prone to self-seeking or
-men-pleasing in our very best services, and we fail to "season" our
-conversation. Hence our constant deficiency in the "oil," the
-"frankincense," and the "salt;" while, at the same time, there is the
-tendency to suffer the "leaven" or the "honey" of nature to make its
-appearance. There has been but one perfect "meat-offering;" and,
-blessed be God, we are accepted in Him. We are the "sons" of the true
-Aaron; our place is in the sanctuary, where we can feed upon the holy
-portion. Happy place! Happy portion! May we enjoy them more than ever
-we have done! May our retirement of heart from all but Christ be more
-profound! May our gaze at Him be so intense that we shall have no
-heart for the attractions of the scene around us, nor yet for the ten
-thousand petty circumstances in our path which would fret the heart
-and perplex the mind! May we rejoice in Christ in the sunshine and in
-the darkness; when the gentle breezes of summer play around us, and
-when the storms of winter rage fiercely abroad; when passing over the
-surface of a placid lake, or tossed on the bosom of a stormy ocean.
-Thank God, "we have found Him" who is to be our satisfying portion
-forever! We shall spend eternity dwelling upon the divine perfections
-of the Lord Jesus. Our eyes shall never be averted from Him when once
-we have seen Him as He is.
-
-May the Spirit of God work mightily in us, to strengthen us "in the
-inner man"! May He enable us to feed upon that perfect Meat-offering,
-the memorial of which has been fed upon by God Himself! This is our
-holy and happy privilege. May we realize it yet more fully!
-
-
-
-
-CHAPTER III.
-
-
-The more closely we contemplate the offerings, the more fully do we
-see how that no one offering furnishes a complete view of Christ. It
-is only by putting all together that any thing like a just idea can be
-formed. Each offering, as might be expected, has features peculiar to
-itself. The peace-offering differs from the burnt-offering in many
-points, and a clear understanding of the points in which any one type
-differs from the others will be found to help much in the apprehension
-of its special import.
-
-Thus, in comparing the peace-offering with the burnt-offering, we find
-that the threefold action of "flaying," "cutting it into its pieces,"
-and "washing the inwards and legs" is entirely omitted: and this is
-quite in character. In the burnt-offering, as we have seen, we find
-Christ offering Himself to and accepted by God; and hence the
-completeness of His self-surrender, and also the searching process to
-which He submitted Himself, had to be typified. In the peace-offering,
-the leading thought is the communion of the worshiper. It is not
-Christ as enjoyed exclusively by God, but as enjoyed by the worshiper
-in communion with God; therefore it is that the whole line of action
-is less intense. No heart, be its love ever so elevated, could
-possibly rise to the height of Christ's devotedness to God, or of
-God's acceptance of Christ. None but God Himself could duly note the
-pulsations of that heart which throbbed in the bosom of Jesus; and
-therefore a type was needed to set forth that one feature of Christ's
-death, namely, His perfect devotedness therein to God. This type we
-have in the burnt-offering, in which alone we observe the threefold
-action above referred to.
-
-So also in reference to the character of the sacrifice. In the
-burnt-offering, it should be "a male without blemish;" whereas in the
-peace-offering, it might be "a male or female," though equally
-"without blemish." The nature of Christ, whether we view Him as
-enjoyed exclusively by God, or by the worshiper in fellowship with
-God, must ever be one and the same; there can be no alteration in
-that. The only reason why "a female" was permitted in the
-peace-offering, was because it was a question of the worshiper's
-capacity to enjoy that blessed One, who, in Himself, is "the same
-yesterday, to-day, and forever." (Heb. xiii.)
-
-Again, in the burnt-offering, we read, "The priest shall burn _all_;"
-whereas in the peace-offering, _a part_ only was burnt, that is, "the
-fat, the kidneys, and the caul." This makes it exceedingly simple. The
-most excellent portion of the sacrifice was laid on God's altar. The
-inward parts--the hidden energies--the tender sensibilities of the
-blessed Jesus, were devoted to God, as the only One who could
-perfectly enjoy them. Aaron and his sons fed upon "the wave breast"
-and "the heave shoulder."[6] (See, carefully, Lev. vii. 28-36.) All
-the members of the priestly family, in communion with their head, had
-their proper portion of the peace-offering; and now, all true
-believers constituted, by grace, priests unto God, can feed upon the
-_affections_ and the _strength_ of the true Peace-offering,--can enjoy
-the happy assurance of having His loving heart and powerful shoulder
-to comfort and sustain them continually.[7] "This is the portion of
-the anointing of Aaron, and of the anointing of his sons, out of the
-offerings of the Lord made by fire, in the day when he presented them
-to minister unto the Lord in the priest's office; which the Lord
-commanded to be given them of the children of Israel, in the day that
-He anointed them by a statute forever throughout their generations."
-(Chap. vii. 35, 36.)
-
-  [6] The "breast" and the "shoulder" are emblematical of love and
-  power--strength and affection.
-
-  [7] There is much force and beauty in verse 31--"The breast shall be
-  Aaron's and his sons'." It is the privilege of all true believers to
-  feed upon the affections of Christ--the changeless love of that heart
-  which beats with a deathless and changeless love for them.
-
-All these are important points of difference between the
-burnt-offering and the peace-offering, and when taken together, they
-set the two offerings with great clearness before the mind. There is
-something more in the peace-offering than the abstract devotedness of
-Christ to the will of God. The worshiper is introduced; and that not
-merely as a spectator, but as a participator--not merely to gaze, but
-to feed. This gives very marked character to this offering. When I
-look at the Lord Jesus in the burnt-offering, I see Him as One whose
-heart was devoted to the one object of glorifying God and
-accomplishing His will; but when I see Him in the peace-offering, I
-find One who has a place in His loving heart and on His powerful
-shoulder for a worthless, helpless sinner. In the burnt-offering, the
-breast and shoulder, legs and inwards, head and fat, were all burnt on
-the altar--all went up as a sweet savor to God; but in the
-peace-offering, the very portion that suits me is left for me. Nor am
-I left to feed in solitude on that which meets my individual need. By
-no means. I feed in communion--in communion with God, and in communion
-with my fellow-priests. I feed in the full and happy intelligence that
-the self-same sacrifice which feeds my soul has already refreshed the
-heart of God; and, moreover, that the same portion which feeds me
-feeds all my fellow-worshipers. Communion is the order
-here,--communion with God--the communion of saints. There was no such
-thing as isolation in the peace-offering. God had His portion, and so
-had the priestly family.
-
-Thus it is in connection with the Antitype of the peace-offering. The
-very same Jesus who is the object of Heaven's delight, is the spring
-of joy, of strength, and of comfort to every believing heart; and not
-only to every heart in particular, but also to the whole church of God
-in fellowship. God, in His exceeding grace, has given His people the
-very same object that He has Himself. "Truly our fellowship is with
-the Father, and with His Son Jesus Christ." (1 John i.) True, our
-thoughts of Jesus can never rise to the height of God's thoughts. Our
-estimation of such an object must ever fall far short of His; and
-hence, in the type, the house of Aaron could not partake of the fat.
-But though we can never rise to the standard of the divine estimation
-of Christ's Person and sacrifice, it is nevertheless the same object
-we are occupied with, and therefore the house of Aaron had "the wave
-breast and the heave shoulder." All this is replete with comfort and
-joy to the heart. The Lord Jesus Christ, the One "who was dead, but is
-alive for evermore," is now the exclusive object before the eye and
-thoughts of God; and, in perfect grace, He has given unto us a portion
-in the same blessed and all-glorious Person. Christ is our object
-too--the object of our hearts and the theme of our song. "Having made
-peace by the blood of His cross," He ascended into heaven, and sent
-down the Holy Ghost, that "other Comforter," by whose powerful
-ministrations we feed upon "the breast and shoulder" of our divine
-"Peace-offering." He is indeed our peace; and it is our exceeding joy
-to know that such is God's delight in the establishment of our peace,
-that the sweet odor of our Peace-offering has refreshed His heart.
-This imparts a peculiar charm to this type. Christ as the
-Burnt-offering commands the admiration of the heart; Christ as the
-Peace-offering establishes the peace of the conscience, and meets the
-deep and manifold necessities of the soul. The sons of Aaron might
-stand around the altar of burnt-offering; they might behold the flame
-of that offering ascending to the God of Israel; they might see the
-sacrifice reduced to ashes; they might, in view of all this, bow their
-heads and worship; but they carried naught away for themselves. Not so
-in the peace-offering. In it, they not only beheld that which was
-capable of emitting a sweet odor to God, but also of yielding a most
-substantial portion for themselves, on which they could feed in happy
-and holy fellowship.
-
-And, assuredly, it heightens the enjoyment of every true priest to
-know that God (to use the language of our type) has had His portion
-ere he gets the breast and the shoulder. The thought of this gives
-tone and energy, unction and elevation, to the worship and communion;
-it unfolds the amazing grace of Him who has given us the same object,
-the same theme, the same joy with Himself. Nothing lower--nothing less
-than this could satisfy Him. The Father will have the prodigal
-feeding upon the fatted calf, in fellowship with Himself. He will not
-assign him a lower place than at His own table, nor any other portion
-than that on which He feeds Himself. The language of the
-peace-offering is, "It is meet that _we_ should make merry and be
-glad,"--"Let _us_ eat and be merry." Such is the precious grace of
-God! No doubt we have reason to be glad, as being the partakers of
-such grace; but when we can hear the blessed God saying, "Let _us_ eat
-and be merry," it should call forth from our hearts a continual stream
-of praise and thanksgiving. God's joy in the salvation of sinners, and
-His joy in the communion of saints, may well elicit the admiration of
-men and angels throughout eternity.
-
-Having thus compared the peace-offering with the burnt-offering, we
-may now briefly glance at it in connection with the meat-offering. The
-leading point of difference here is, that in the peace-offering there
-was blood-shedding, and in the meat-offering there was not. They were
-both "sweet savor" offerings; and, as we learn from chap. vii. 12, the
-two offerings were very intimately associated. Now, both the
-connection and the contrast are full of meaning and instruction.
-
-It is only in communion with God that the soul can delight itself in
-contemplating the perfect humanity of the Lord Jesus Christ. God the
-Holy Ghost must _impart_, as He must also _direct_, by the Word, the
-vision by which we can gaze on "the Man Christ Jesus." He might have
-been revealed "in the likeness of sinful flesh,"--He might have lived
-and labored on this earth,--He might have shone amid the darkness of
-this world in all the heavenly lustre and beauty which belonged to His
-Person,--He might have passed rapidly, like a brilliant luminary,
-across this world's horizon,--and all the while have been beyond the
-range of the sinner's vision.
-
-Man could not enter into the deep joy of communion with all this,
-simply because there would be no basis laid down on which this
-communion might rest. In the peace-offering, this necessary basis is
-fully and clearly established.--"He shall lay his hand upon the head
-of his offering, and kill it at the door of the tabernacle of the
-congregation: and Aaron's sons, the priests, shall sprinkle the blood
-upon the altar round about." (Chap. iii. 2.) Here, we have that which
-the meat-offering does not supply, namely, a solid foundation for the
-worshiper's communion with all the fullness, the preciousness, and the
-beauty of Christ, so far as he, by the gracious energy of the Holy
-Ghost, is enabled to enter thereinto. Standing on the platform which
-"the precious blood of Christ" provides, we can range, with
-tranquilized hearts and worshiping spirits, throughout all the
-wondrous scenes of the manhood of the Lord Jesus Christ. Had we naught
-save the meat-offering aspect of Christ, we should lack the title by
-which, and the ground on which, we can contemplate and enjoy Him
-therein. If there were no blood-shedding, there could be no title--no
-standing-place for the sinner. But Leviticus vii. 12 links the
-meat-offering with the peace-offering, and, by so doing, teaches us,
-that, when our souls have found peace, we can delight in the One who
-has "made peace," and who is "our peace."
-
-But let it be distinctly understood that while in the peace-offering
-we have the shedding and sprinkling of blood, yet sin-bearing is not
-the thought. When we view Christ in the peace-offering, He does not
-stand before us as the bearer of our sins, as in the sin and trespass
-offerings, but (having borne them) as the ground of our peaceful and
-happy fellowship with God. If sin-bearing were in question, it could
-not be said, "It is an offering made by fire, of a sweet savor unto
-the Lord." (Chap. iii. 5, comp. with chap. iv. 10-12.) Still, though
-sin-bearing is not the thought, there is full provision for one who
-knows himself to be a sinner, else he could not have any portion
-therein. To have fellowship with God, we must be "in the light;" and
-how can we be there? Only on the ground of that precious
-statement--"The blood of Jesus Christ His Son cleanseth us from _all_
-sin." (1 John i.) The more we abide in the light, the deeper will be
-our sense of every thing which is contrary to that light; and the
-deeper, also, our sense of the value of that blood which entitles us
-to be there. The more closely we walk with God, the more we shall know
-of "the unsearchable riches of Christ."
-
-It is most needful to be established in the truth that we are in the
-presence of God only as the partakers of divine life, and as standing
-in divine righteousness. The father could only have the prodigal at
-his table clothed in "the best robe," and in all the integrity of that
-relationship in which he viewed him. Had the prodigal been left in his
-rags, or placed "as a hired servant" in the house, we never should
-have heard those glorious words, "Let us eat and be merry: for this
-_my son_ was dead, and is alive again; he was lost, and is found."
-Thus it is with all true believers. Their old nature is not recognized
-as existing before God. He counts it dead, and so should they. It is
-dead to God, dead to faith. It must be kept in the place of death. It
-is not by improving our old nature that we get into the divine
-presence, but as the possessors of a new nature. It was not by
-repairing the rags of his former condition that the prodigal got a
-place at the father's table, but by being clothed in a robe which he
-had never seen or thought of before. He did not bring this robe with
-him from the "far country," neither did he provide it as he came
-along; but the father had it for him in the house. The prodigal did
-not make it, or help to make it; but the father provided it for him,
-and rejoiced to see it on him. Thus it was they sat down together, to
-feed in happy fellowship upon "the fatted calf."
-
-I shall now proceed to quote at length "the law of the sacrifice of
-peace-offering," in which we shall find some additional points of much
-interest--points which belong peculiarly to itself.--"And this is the
-law of the sacrifice of peace-offerings, which he shall offer unto
-the Lord: If he offer it for a thanksgiving, then he shall offer with
-the sacrifice of thanksgiving unleavened cakes mingled with oil, and
-unleavened wafers anointed with oil, and cakes mingled with oil, of
-fine flour, fried. Besides the cakes, he shall offer for his offering
-leavened bread with the sacrifice of thanksgiving of his
-peace-offerings. And of it he shall offer one out of the whole
-oblation for a heave-offering unto the Lord, and it shall be the
-priest's that sprinkleth the blood of the peace-offerings. And the
-flesh of the sacrifice of his peace-offerings for thanksgiving shall
-be eaten the same day that it is offered; he shall not leave any of it
-until the morning. But if the sacrifice of his offering be a vow, or a
-voluntary offering, it shall be eaten the same day that he offereth
-his sacrifice; and on the morrow also the remainder of it shall be
-eaten; but the remainder of the flesh of the sacrifice on the third
-day shall be burnt with fire. And if any of the flesh of the sacrifice
-of his peace-offerings be eaten at all on the third day, it shall not
-be accepted, neither shall it be imputed unto him that offereth it: it
-shall be an abomination, and the soul that eateth of it shall bear his
-iniquity. And the flesh that toucheth any unclean thing shall not be
-eaten; it shall be burnt with fire: and as for the flesh, all that be
-clean shall eat thereof. But the soul that eateth of the flesh of the
-sacrifice of peace-offerings, that pertain unto the Lord, having his
-uncleanness upon him, even that soul shall be cut off from his people.
-Moreover the soul that shall touch any unclean thing, as the
-uncleanness of man, or any unclean beast, or any abominable unclean
-thing, and eat of the flesh of the sacrifice of peace-offerings, which
-pertain unto the Lord, even that soul shall be cut off from his
-people." (Lev. vii. 11-21.)
-
-It is of the utmost importance that we accurately distinguish between
-sin _in the flesh_ and sin _on the conscience_. If we confound these
-two, our souls must necessarily be unhinged, and our worship marred.
-An attentive consideration of 1 John i. 8-10 will throw much light
-upon this subject, the understanding of which is so essential to a due
-appreciation of the entire doctrine of the peace-offering, and more
-especially of that point therein at which we have now arrived. There
-is no one who will be so conscious of indwelling sin as the man who
-walks in the light. "If we say that we have _no sin_, we deceive
-ourselves, and the truth is not in us." In the verse immediately
-preceding, we read, "The blood of Jesus Christ His Son cleanseth us
-from _all sin_." Here, the distinction between sin _in_ us and sin
-_on_ us is fully brought out and established. To say that there is sin
-on the believer, in the presence of God, is to call in question the
-purging efficacy of the blood of Jesus, and to deny the truth of the
-divine record. If the blood of Jesus can perfectly purge, then the
-believer's conscience is perfectly purged. The Word of God thus puts
-the matter; and we must ever remember that it is from God Himself we
-are to learn what the true condition of the believer is in His sight.
-We are more disposed to be occupied in telling God what we are in
-ourselves, than to allow Him to tell us what we are in Christ. In
-other words, we are more taken up with our own self-consciousness than
-with God's revelation of Himself. God speaks to us on the ground of
-what He is in Himself, and of what He has accomplished in Christ. Such
-is the nature and character of His revelation, of which faith takes
-hold, and thus fills the soul with perfect peace. God's revelation is
-one thing; my consciousness is quite another.
-
-But the same Word which tells us we have no sin _on_ us, tells us,
-with equal force and clearness, that we have sin _in_ us. "If we say
-that we have no sin, we deceive ourselves, and the truth is not in
-us." Every one who has "truth" in him, will know that he has "_sin_"
-in him likewise; for truth reveals every thing as it is. What, then,
-are we to do? It is our privilege so to walk in the power of the new
-nature, that the "_sin_" which dwells in us may not manifest itself in
-the form of "_sins_." The Christian's position is one of victory and
-liberty. He is not only delivered from the guilt of sin, but also from
-sin as a ruling principle in his life. "Knowing this, that our old man
-is crucified with Him, that the body of sin might be destroyed, that
-henceforth we should not serve sin. For he that is dead is freed from
-sin.... Let not sin therefore _reign_ in your mortal body, that ye
-should _obey_ it in the lusts thereof.... For sin shall not have
-dominion over you; for ye are not under the law, but under grace."
-(Rom. vi. 6-14.) Sin is there in all its native vileness; but the
-believer is "dead to it." How? He died in Christ. By nature, he was
-dead _in_ sin: by grace, he is dead _to_ it. What claim can any thing
-or any one have upon a dead man? None whatever. Christ "died unto sin
-once," and the believer died in Him. "Now if we be dead with Christ,
-we believe that we shall also live with Him: knowing that Christ being
-raised from the dead dieth no more; death hath no more dominion over
-Him. For in that He died, He died unto sin once; but in that He
-liveth, He liveth unto God." What is the result of this in reference
-to believers? "_Likewise_ reckon ye also yourselves to be _dead indeed
-unto sin_, but alive unto God through Jesus Christ our Lord." Such is
-the believer's unalterable position before God! so that it is his holy
-privilege to enjoy freedom from sin as a _ruler_ over him, though it
-be a _dweller_ in him.
-
-But then, "if any man sin," what is to be done? The inspired apostle
-furnishes a full and most blessed answer,--"If we confess our sins, He
-is faithful and just to forgive us our sins, and to cleanse us from
-all unrighteousness." (1 John i. 9.) Confession is the mode in which
-the conscience is to be kept free. The apostle does not say, If we
-pray for pardon, He is gracious and merciful to forgive us. No doubt
-it is ever happy for a child to breathe the sense of need into his
-father's ear--to tell him of feebleness, to confess folly, infirmity,
-and failure. All this is most true; and, moreover, it is equally true
-that our Father is most gracious and merciful to meet His children in
-all their weakness and ignorance; but, while all this is true, the
-Holy Ghost declares, by the apostle, that "if we _confess_," God is
-"_faithful_ and _just_ to forgive." Confession, therefore, is the
-divine mode. A Christian, having erred, in thought, word, or deed,
-might pray for pardon for days and months together, and not have any
-assurance, from 1 John i. 9, that he was forgiven; whereas the moment
-he truly confesses his sin before God, it is a simple matter of faith
-to know that he is perfectly forgiven and perfectly cleansed.
-
-There is an immense moral difference between praying for forgiveness
-and confessing our sins, whether we look at it in reference to the
-character of God, the sacrifice of Christ, or the condition of the
-soul. It is quite possible that a person's prayer may involve the
-confession of his sin, whatever it may happen to be, and thus come to
-the same thing; but then it is always well to keep close to Scripture
-in what we think and say and do. It must be evident that when the Holy
-Ghost speaks of _confession_, He does not mean _praying_; and it is
-equally evident that He knows there are moral elements in, and
-practical results flowing out of, confession, which do not belong to
-prayer. In point of fact, one has often found that a habit of
-importuning God for the forgiveness of sins displayed ignorance as to
-the way in which God has revealed Himself in the Person and work of
-Christ, as to the relation in which the sacrifice of Christ has set
-the believer, and as to the divine mode of getting the conscience
-relieved from the burden and purified from the soil of sin.
-
-God has been perfectly satisfied as to all the believer's sins in the
-cross of Christ. On that cross, a full atonement was presented for
-every jot and tittle of sin in the believer's nature and on his
-conscience. Hence, therefore, God does not need any further
-propitiation. He does not need aught to draw His heart toward the
-believer. We do not require to supplicate Him to be "faithful and
-just," when His faithfulness and justice have been so gloriously
-displayed, vindicated, and answered in the death of Christ. Our sins
-can never come into God's presence, inasmuch as Christ, who bore them
-all and put them away, is there instead. But if we sin, conscience
-will feel it--must feel it,--yea, the Holy Ghost will make us feel it.
-He cannot allow so much as a single light thought to pass unjudged.
-What then? Has our sin made its way into the presence of God? Has it
-found its place in the unsullied light of the inner sanctuary? God
-forbid! The "Advocate" is there--"Jesus Christ the righteous," to
-maintain, in unbroken integrity, the relationship in which we stand.
-But though sin cannot affect God's thoughts in reference to us, it can
-and does affect our thoughts in reference to Him;[8] though it cannot
-make its way into His presence, it can make its way into ours, in a
-most distressing and humiliating manner; though it cannot hide the
-Advocate from God's view, it can hide Him from ours. It gathers, like
-a thick, dark cloud, on our spiritual horizon, so that our souls
-cannot bask in the blessed beams of our Father's countenance. It
-cannot affect our relationship with God, but it can very seriously
-affect our enjoyment thereof. What, therefore, are we to do? The Word
-answers, "If we confess our sins, He is faithful and just to forgive
-us our sins, and to cleanse us from all unrighteousness." By
-confession, we get our conscience cleared, the sweet sense of
-relationship restored, the dark cloud dispersed, the chilling,
-withering influence removed, our thoughts of God set straight. Such is
-the divine method; and we may truly say that the heart that knows what
-it is to have ever been in the place of confession, will feel the
-divine power of the apostle's words--"My little children, these things
-write I unto you, THAT YE SIN NOT." (1 John ii. 1.)
-
-  [8] The reader will bear in mind that the subject treated of in the
-  text leaves wholly untouched the important and most practical truth
-  taught in John xiv. 21-23, namely, the peculiar love of the Father for
-  an obedient child, and the special communion of such a child with the
-  Father and the Son. May this truth be written on all our hearts, by
-  the pen of God the Holy Ghost!
-
-Then, again, there is a style of praying for forgiveness which
-involves a losing sight of the perfect ground of forgiveness which has
-been laid in the sacrifice of the cross. If God forgives sins, He must
-be "faithful and just" in so doing; but it is quite clear that our
-prayers, be they ever so sincere and earnest, could not form the basis
-of God's faithfulness and justice in forgiving us our sins. Naught
-save the work of the cross could do this. There, the faithfulness and
-justice of God have had their fullest establishment, and that, too,
-in immediate reference to our actual sins, as well as to the root
-thereof in our nature. God has already judged our sins in the Person
-of our Substitute "on the tree;" and, in the act of confession, we
-judge ourselves. This is essential to divine forgiveness and
-restoration. The very smallest unconfessed, unjudged sin on the
-conscience will entirely mar our communion with God. Sin _in_ us need
-not do this; but if we suffer sin to remain _on_ us, we cannot have
-fellowship with God. He has put away our sins in such a manner as that
-He can have us in His presence; and so long as we abide in His
-presence, sin does not trouble us; but if we get out of His presence,
-and commit sin, even in thought, our communion must, of necessity, be
-suspended, until, by confession, we have got rid of the sin. All this,
-I need hardly add, is founded exclusively upon the perfect sacrifice
-and righteous advocacy of the Lord Jesus Christ.
-
-Finally, as to the difference between prayer and confession, as
-respects the condition of the heart before God, and its moral sense of
-the hatefulness of sin, it cannot possibly be over-estimated. It is a
-much easier thing to ask, in a general way, for the forgiveness of our
-sins than to confess those sins. Confession involves _self-judgment_;
-asking for forgiveness may not, and, in itself, does not. This alone
-would be sufficient to point out the difference. Self-judgment is one
-of the most valuable and healthful exercises of the Christian life,
-and therefore any thing which produces it must be highly esteemed by
-every earnest Christian.
-
-The difference between asking for pardon and confessing the sin is
-continually exemplified in dealing with children. If a child has done
-any thing wrong, he finds much less difficulty in asking his father to
-forgive him than in openly and unreservedly confessing the wrong. In
-asking for forgiveness, the child may have in his mind a number of
-things which tend to lessen the sense of the evil,--he may be secretly
-thinking that he was not so much to blame after all, though, to be
-sure, it is only proper to ask his father to forgive him; whereas, in
-confessing the wrong, there is just the one thing, and that is,
-self-judgment. Further, in asking for forgiveness, the child may be
-influenced mainly by a desire to escape the consequences of his wrong;
-whereas, a judicious parent will seek to produce a just sense of its
-moral evil, which can only exist in connection with the full
-confession of the fault--in connection with self-judgment.
-
-Thus it is, in reference to God's dealings with His children when they
-do wrong. He must have the whole thing brought out and thoroughly
-judged. He will make us not only dread the consequences of sin (which
-are unutterable), but hate the thing itself, because of its
-hatefulness in His sight. Were it possible for us, when we commit sin,
-to be forgiven merely for the asking, our sense of sin and our
-shrinking from it would not be nearly so intense, and, as a
-consequence, our estimate of the fellowship with which we are blessed
-would not be nearly so high. The moral effect of all this upon the
-general tone of our spiritual constitution, and also upon our whole
-character and practical career, must be obvious to every experienced
-Christian.[9]
-
-  [9] The case of Simon Magus, in Acts viii, may present a difficulty to
-  the reader. But of him, it is sufficient to say that one "in the gall
-  of bitterness and in the bond of iniquity" could never be set forth as
-  a model for God's dear children. His case in no wise interferes with
-  the doctrine of 1 John i. 9. He was not in the relationship of a
-  child, and, as a consequence, not a subject of the advocacy. I would
-  further add, that the subject of the Lord's prayer is by no means
-  involved in what is stated above. I wish to confine myself to the
-  immediate passage under consideration. We must ever avoid laying down
-  iron rules. A soul may cry to God under any circumstances, and ask for
-  what it needs: He is ever ready to hear and answer.
-
-This entire train of thought is intimately connected with, and fully
-borne out by, two leading principles laid down in "the law of the
-peace-offering."
-
-In verse 13 of the seventh of Leviticus we read, "He shall offer for
-his offering _leavened_ bread;" and yet at verse 20 we read, "But the
-soul that eateth of the flesh of the sacrifice of peace-offerings,
-that pertain unto the Lord, having his uncleanness _upon_ him, even
-that soul shall be cut off from his people." Here, we have the two
-things clearly set before us, namely, sin _in_ us and sin _on_ us.
-"Leaven" was permitted, because there was sin in the worshiper's
-nature: "uncleanness" was forbidden, because there should be no sin on
-the worshiper's conscience. If sin be in question, communion must be
-out of the question. God has met and provided for the sin, which He
-knows to be in us, by the blood of atonement; and hence, of the
-leavened bread in the peace-offering, we read, "Of it he shall offer
-one out of the whole oblation for a heave offering unto the Lord, and
-it shall be _the priest's that sprinkleth the blood of the
-peace-offerings_." (Ver. 14.) In other words, the "leaven" in the
-worshiper's nature was perfectly met by the "blood" of the sacrifice.
-The priest who gets the leavened bread must be the sprinkler of the
-blood. God has put our sin out of His sight forever. Though it be in
-us, it is not the object on which His eye rests. He sees only the
-blood, and therefore He can go on with us, and allow us the most
-unhindered fellowship with Him. But if we allow the "_sin_" which is
-in us to develop itself in the shape of "_sins_," there must be
-confession, forgiveness, and cleansing ere we can again eat of the
-flesh of the Peace-offering. The cutting off of the worshiper because
-of ceremonial uncleanness, answers to the suspension of the believer's
-communion now because of unconfessed sin. To attempt to have
-fellowship with God in our sins would involve the blasphemous
-insinuation that He could walk in companionship with sin. "If we say
-that we have fellowship with Him, and walk in darkness, we lie, and do
-not the truth." (1 John i. 6.)
-
-In the light of the foregoing line of truth, we may easily see how
-much we err when we imagine it to be a mark of spirituality to be
-occupied with our sins. Could sin or sins ever be the ground or
-material of our communion with God? Assuredly not. We have just seen
-that, so long as sin is the object before us, communion must be
-interrupted. Fellowship can only be "in the light;" and, undoubtedly,
-there is no sin in the light. There is naught to be seen there save
-the blood which has put our sins away and brought us nigh, and the
-Advocate which keeps us nigh. Sin has been forever obliterated from
-that platform on which God and the worshiper stand in hallowed
-fellowship. What was it which constituted the material of communion
-between the father and the prodigal? Was it the rags of the latter?
-Was it the husks of "the far country"? By no means. It was not any
-thing that the prodigal brought with him: it was the rich provision of
-the father's love--"the fatted calf." Thus it is with God and every
-true worshiper. They feed together, in holy and elevated communion,
-upon Him whose precious blood has brought them into everlasting
-association, in that light to which no sin can ever approach.
-
-Nor need we, for an instant, suppose that true humility is either
-evidenced or promoted by looking at or dwelling upon our sins. An
-unhallowed and melancholy mopishness may thus be superinduced; but the
-deepest humility springs from a totally different source. Whether was
-the prodigal a humbler man "when he came to himself" in the far
-country, or when he came to the father's bosom and the father's house?
-Is it not evident that the grace which elevates us to the loftiest
-heights of fellowship with God is that alone which leads us into the
-most profound depths of a genuine humility? Unquestionably. The
-humility which springs from the removal of our sins must ever be
-deeper than that which springs from the discovery of them. The former
-connects us with God: the latter has to do with self. The way to be
-truly humble is to walk with God in the intelligence and power of the
-relationship in which He has set us. He has made us His children; and
-if only we walk as such, we shall be humble.
-
-Ere leaving this part of our subject, I would offer a remark as to the
-Lord's Supper, which, as being a prominent act of the Church's
-communion, may, with strict propriety, be looked at in connection with
-the doctrine of the peace-offering. The intelligent celebration of the
-Lord's Supper must ever depend upon the recognition of its purely
-eucharistic or thanksgiving character. It is very especially a feast
-of thanksgiving--thanksgiving for an accomplished redemption. "The cup
-of blessing which we bless, is it not the communion of the blood of
-Christ? The bread which we break, is it not the communion of the body
-of Christ?" (1 Cor. x. 16.) Hence, a soul bowed down under the heavy
-burden of sin cannot, with spiritual intelligence, eat the Lord's
-Supper, inasmuch as that feast is expressive of the complete removal
-of sin by the death of Christ.--"Ye do show the Lord's death till He
-come." (1 Cor. xi.) In the death of Christ, faith sees the end of
-every thing that pertained to our old-creation standing; and seeing
-that the Lord's Supper "shows forth" that death, it is to be viewed as
-the memento of the glorious fact that the believer's burden of sin was
-borne by One who put it away forever. It declares that the chain of
-our sins, which once tied and bound us, has been eternally snapped by
-the death of Christ, and can never tie and bind us again. We gather
-round the Lord's table in all the joy of conquerors. We look back to
-the cross, where the battle was fought and won; and we look forward to
-the glory, where we shall enter into the full and eternal results of
-the victory.
-
-True, we have "leaven" _in_ us; but we have no "uncleanness" _on_ us.
-We are not to gaze upon our sins, but upon Him who bore them on the
-cross and put them away forever. We are not to "deceive ourselves" by
-the vain notion "that we have no sin" in us; nor are we to deny the
-truth of God's Word, and the efficacy of Christ's blood, by refusing
-to rejoice in the precious truth that we have no sin on us, for "the
-blood of Jesus Christ His Son cleanseth us from all sin." It is truly
-deplorable to observe the heavy cloud that gathers round the Supper of
-the Lord, in the judgment of so many professing Christians. It tends,
-as much as any thing else, to reveal the immense amount of
-misapprehension which obtains in reference to the very elementary
-truths of the gospel. In fact, we know that when the Lord's Supper is
-resorted to on any ground save that of known salvation--enjoyed
-forgiveness--conscious deliverance, the soul becomes wrapped up in
-thicker and darker mists than ever. That which is only a memorial of
-Christ is used to displace Him,--that which celebrates an accomplished
-redemption is used as a stepping-stone thereto. It is thus that the
-ordinances are abused, and souls plunged in darkness, confusion, and
-error.
-
-How different from this is the beautiful ordinance of the
-peace-offering! In this latter, looked at in its typical import, we
-see that the moment the blood was shed, God and the worshiper could
-feed in happy, peaceful fellowship. Nothing more was needed. Peace was
-established by the blood, and on that ground the communion proceeded.
-A single question as to the establishment of peace must be the
-death-blow to communion. If we are to be occupied with the vain
-attempt to make peace with God, we must be total strangers to either
-communion or worship. If the blood of the peace-offering has not been
-shed, it is impossible that we can feed upon "the wave breast" or "the
-heave shoulder." But if, on the other hand, the blood has been shed,
-then peace is made already. God Himself has made it, and this is
-enough for faith; and therefore, by faith, we have fellowship with
-God, in the intelligence and joy of accomplished redemption. We taste
-the freshness of God's own joy in that which He has wrought. We feed
-upon Christ in all the fullness and blessedness of God's presence.
-
-This latter point is connected with and based upon another leading
-truth laid down in "the law of the peace-offering."--"And the flesh
-of the sacrifice of his peace-offerings for thanksgiving shall be
-eaten the same day that it is offered: he shall not leave any of it
-until the morning." That is to say, the communion of the worshiper
-must never be separated from the sacrifice on which that communion is
-founded. So long as one has spiritual energy to maintain the
-connection, the worship and communion are also maintained, in
-freshness and acceptableness; but no longer. _We must keep close to
-the Sacrifice_, in the spirit of our minds, the affections of our
-hearts, and the experience of our souls. This will impart power and
-permanency to our worship. We may commence some act or expression of
-worship with our hearts in immediate occupation with Christ, and ere
-we reach the close we may become occupied with what we are doing or
-saying, or with the persons who are listening to us, and, in this way,
-fall into what may be termed "iniquity in our holy things." This is
-deeply solemn, and should make us very watchful. We may begin our
-worship in the Spirit and end in the flesh. Our care should ever be,
-not to suffer ourselves to proceed for a single moment beyond the
-energy of the Spirit, at the time; for the Spirit will always keep us
-occupied directly with Christ. If the Holy Ghost produces "five words"
-of worship or thanksgiving, let us utter the five and have done. If we
-proceed further, we are eating the flesh of our sacrifice beyond the
-time; and, so far from its being "accepted," it is really "an
-abomination." Let us remember this, and be watchful. It need not
-alarm us. God would have us led by the Spirit, and so filled with
-Christ in all our worship. He can only accept of that which is divine,
-and therefore He would have us presenting that only which is divine.
-
-"But if the sacrifice of his offering be a vow or a
-voluntary-offering, it shall be eaten the same day that he offereth
-his sacrifice: and _on the morrow also the remainder of it shall be
-eaten_." (Chap. vii. 16.) When the soul goes forth to God in a
-voluntary act of worship, such worship will be the result of a larger
-measure of spiritual energy than where it merely springs from some
-special mercy experienced at the time. If one had been visited with
-some marked favor from the Lord's own hand, the soul at once ascends
-in thanksgiving. In this case, the worship is awakened by and
-connected with that favor or mercy, whatever it may happen to be, and
-there it ends; but where the heart is led forth by the Holy Ghost in
-some voluntary or deliberate expression of praise, it will be of a
-more enduring character. But spiritual worship will always connect
-itself with the precious sacrifice of Christ.
-
-"The remainder of the flesh of the sacrifice, on the third day, shall
-be burnt with fire. And if any of the flesh of the sacrifice of his
-peace-offerings be eaten at all on the third day, it shall not be
-accepted, neither shall it be imputed unto him that offereth it: it
-shall be an abomination, and the soul that eateth of it shall bear his
-iniquity." Nothing is of any value, in the judgment of God, which is
-not immediately connected with Christ. There may be a great deal of
-what looks like worship, which is, after all, the mere excitement and
-outgoing of natural feeling; there may be much apparent devotion,
-which is merely fleshly pietism. Nature may be acted upon, in a
-religious way, by a variety of things, such as pomp, ceremony, and
-parade, tones and attitudes, robes and vestments, an eloquent liturgy,
-all the varied attractions of a splendid ritualism, while there may be
-a total absence of spiritual worship. Yea, it not unfrequently happens
-that the very same tastes and tendencies which are called forth and
-gratified by the splendid appliances of so-called religious worship,
-would find most suited aliment at the opera or in the concert-room.
-
-All this has to be watched against by those who desire to remember
-that "God is a spirit, and they that worship Him must worship Him in
-spirit and in truth." (John iv.) Religion, so called, is, at this
-moment, decking herself with her most powerful charms. Casting off the
-grossness of the middle ages, she is calling to her aid all the
-resources of refined taste, and of a cultivated and enlightened age.
-Sculpture, music, and painting are pouring their rich treasures into
-her lap, in order that she may therewith prepare a powerful opiate to
-lull the thoughtless multitude into a slumber, which shall only be
-broken in upon by the unutterable horrors of death, judgment, and the
-lake of fire. She, too, can say, "I have _peace-offerings_ with me;
-this day have I paid my _vows_.... I have decked my bed with
-coverings of tapestry, with carved works, with fine linen of Egypt. I
-have perfumed my bed with myrrh, aloes, and cinnamon." (Prov. vii.)
-Thus does corrupt religion allure, by her powerful influence, those
-who will not hearken to Wisdom's heavenly voice.
-
-Reader, beware of all this. See that your worship stands inseparably
-connected with the work of the cross. See that Christ is the ground,
-Christ the material, and the Holy Ghost the power of your worship.
-Take care that your outward act of worship does not stretch itself
-beyond the inward power. It demands much watchfulness to keep clear of
-this evil. Its incipient workings are most difficult to be detected
-and counteracted. We may commence a hymn in the true spirit of
-worship, and, through lack of spiritual power, we may, ere we reach
-the close, fall into the evil which answers to the ceremonial act of
-eating the flesh of the peace-offering on the third day. Our only
-security is in keeping close to Jesus. If we lift up our hearts in
-"thanksgiving" for some special mercy, let us do so in the power of
-the name and sacrifice of Christ. If our souls go forth in "voluntary"
-worship, let it be in the energy of the Holy Ghost. In this way shall
-our worship exhibit that freshness, that fragrance, that depth of
-tone, that moral elevation, which must result from having the Father
-as the object, the Son as the ground, and the Holy Ghost as the power
-of our worship.[10]
-
-  [10] The statement in the text affords no warrant for the idea that
-  our Lord Jesus Christ is not, equally with the Father, the object of
-  worship. We utterly abhor and reject such a blasphemy.
-
-  Let the reader turn to John v. 23--"That all men should honor the Son,
-  even as they honor the Father. He that honoreth not the Son honoreth
-  not the Father which hath sent Him." How can any one, in the face of
-  such a passage as this, attempt to teach that it is wrong to present
-  worship to the Lord Jesus? Woe be to the man who so teaches! He is
-  plainly at issue with God.
-
-  Again, look at Rev. v. 12--"Worthy is the Lamb that was slain to
-  receive power, and riches, and wisdom, and strength, and honor, and
-  glory, and blessing." What mean these words if our Lord Jesus Christ
-  is not to be addressed in prayer or worship?
-
-  Was the martyr, Stephen, wrong when he said, "Lord Jesus, receive my
-  spirit"? Was Paul mistaken when he besought the Lord to remove the
-  thorn?
-
-  But it is needless to multiply passages: the teaching of the inspired
-  volume, from cover to cover, establishes, beyond all question, the
-  rightness of presenting prayer and worship to our Lord Jesus Christ;
-  and therefore all who teach otherwise are in direct opposition to the
-  Word of God.
-
-Thus may it be, O Lord, with all Thy worshiping people, until we find
-ourselves--body, soul, and spirit--in the security of Thine own
-eternal presence, beyond the reach of all the unhallowed influences of
-false worship and corrupt religion, and also beyond the reach of the
-various hindrances which arise from these bodies of sin and death
-which we carry about with us!
-
-       *       *       *       *       *
-
-NOTE.--It is interesting to observe that although the peace-offering
-itself stands third in order, yet "the law" thereof is given us last
-of all. This circumstance is not without its import. There is none of
-the offerings in which the communion of the worshiper is so fully
-unfolded as in the peace-offering. In the burnt-offering, it is Christ
-offering Himself to God. In the meat-offering, we have Christ's
-perfect humanity. Then, passing on to the sin-offering, we learn that
-_sin_, in its root, is fully met. In the trespass-offering, there is a
-full answer to the actual _sins_, in the life. But in none is the
-doctrine of the communion of the worshiper unfolded. This latter
-belongs to "the peace-offering;" and hence, I believe, the position
-which the law of that offering occupies. It comes in at the close of
-all, thereby teaching us that, when it becomes a question of the
-soul's feeding upon Christ, it must be a full Christ,--looked at in
-every possible phase of His life, His character, His Person, His work,
-His offices; and, furthermore, that, when we shall have done forever
-with sin and sins, we shall delight in Christ, and feed upon Him,
-throughout the everlasting ages. It would, I believe, be a serious
-defect in our study of the offerings were we to pass over a
-circumstance so worthy of notice as the above. If "the law of the
-peace-offering" were given in the order in which the offering itself
-occurs, it would come in immediately after the law of the
-meat-offering; but instead of that, "the law of the sin-offering" and
-"the law of the trespass-offering" are given, and then "the law of the
-peace-offering" closes the entire.
-
-
-
-
-CHAPTER IV.-V. 13
-
-
-Having considered the "sweet savor" offerings, we now approach the
-"sacrifices for sin." These were divided into two classes, namely,
-sin-offerings and trespass-offerings. Of the former, there were three
-grades; first, the offering for "the priest that is anointed," and for
-"the whole congregation." These two were the same in their rites and
-ceremonies. (Compare ver. 3-12 with ver. 13-21.) It was the same in
-result, whether it were the representative of the assembly or the
-assembly itself that sinned. In either case there were three things
-involved,--God's dwelling-place in the assembly, the worship of the
-assembly, and individual conscience. Now, inasmuch as all three
-depended upon the blood, we find, in the first grade of sin-offering,
-there were three things done with the blood. It was sprinkled "seven
-times before the Lord, _before the vail of the sanctuary_." This
-secured Jehovah's relationship with the people, and His dwelling in
-their midst. Again, we read, "The priest shall put some of the blood
-upon the horns of the altar of sweet incense before the Lord, which is
-in the tabernacle of the congregation." This secured the worship of
-the assembly. By putting the blood upon "the golden altar," the true
-basis of worship was preserved; so that the flame of the incense and
-the fragrance thereof might continually ascend. Finally, "He shall
-pour all the blood of the bullock at the bottom of the altar of the
-burnt-offering, which is at the door of the tabernacle of the
-congregation." Here, we have the claims of individual conscience fully
-answered; for the brazen altar was the place of individual
-approach,--it was the place where God met the sinner.
-
-In the two remaining grades--for "a ruler" or "one of the common
-people," it was merely a question of individual conscience, and
-therefore there was only one thing done with the blood,--it was all
-poured "at the bottom of the altar of burnt-offering." (Comp. ver. 7
-with ver. 25, 30.) There is divine precision in all this, which
-demands the close attention of my reader, if only he desires to enter
-into the marvelous detail of this type.[11]
-
-  [11] There is this difference between the offering for "a ruler" and
-  for "one of the common people:" in the former, it was "a _male_
-  without blemish;" in the latter, "a _female_ without blemish." The sin
-  of a ruler would necessarily exert a wider influence than that of a
-  common person, and therefore a more powerful application of the value
-  of the blood was needed. In chapter v. 13, we find cases demanding a
-  still lower application of the sin-offering--cases of swearing, and of
-  touching any uncleanness, in which "the tenth part of an ephah of fine
-  flour" was admitted as a sin-offering. (See chap. v. 11-13.) What a
-  contrast between the view of atonement presented by a ruler's bullock
-  and a poor man's handful of flour! And yet, in the latter, just as
-  truly as in the former, we read, "It shall be forgiven him."
-
-  The reader will observe that chapter v. 1-13 forms a part of chapter
-  iv. Both are comprehended under one head, and present the doctrine of
-  the sin-offering in all its applications, from the bullock to the
-  handful of flour. Each class of offering is introduced by the words,
-  "And the Lord spake unto Moses." Thus, for example, the sweet savor
-  offerings (chap. i.-iii.) are introduced by the words, "The Lord
-  called unto Moses." These words are not repeated until chapter iv. 1,
-  where they introduce the sin-offering. They occur again at chapter v.
-  14, where they introduce the trespass-offering for wrongs done "in the
-  holy things of the Lord;" and again at chapter vi. 1, where they
-  introduce the trespass-offering for wrongs done to one's neighbor.
-
-  This classification is beautifully simple, and will help the reader to
-  understand the different classes of offering. As to the different
-  grades in each class, whether "a bullock," "a ram," "a female," "a
-  bird," or "a handful of flour," they would seem to be so many varied
-  applications of the same grand truth.
-
-The effect of individual sin could not extend beyond individual
-conscience. The sin of "a ruler," or of "one of the common people,"
-could not, in its influence, reach "the altar of incense"--the place
-of priestly worship; neither could it reach to "the vail of the
-sanctuary"--the sacred boundary of God's dwelling-place in the midst
-of His people. It is well to ponder this. We must never raise a
-question of personal sin or failure in the place of priestly worship
-or in the assembly; it must be settled in the place of personal
-approach. Many err as to this. They come into the assembly, or into
-the ostensible place of priestly worship, with their conscience
-defiled, and thus drag down the whole assembly and mar its worship.
-This should be closely looked into, and carefully guarded against. We
-need to walk more watchfully, in order that our conscience may ever be
-in the light. And when we fail, (as, alas! we do in many things,) let
-us have to do with God in secret about our failure, in order that true
-worship and the true position of the assembly may always be kept with
-fullness and clearness before the soul.
-
-Having said thus much as to the three grades of sin-offering, we shall
-proceed to examine, in detail, the principles unfolded in the first of
-these. In so doing, we shall be able to form, in some measure, a just
-conception of the principles of all. Before, however, entering upon
-the direct comparison already proposed, I would call my reader's
-attention to a very prominent point set forth in the second verse of
-this fourth chapter; it is contained in the expression, "If a soul
-shall sin through _ignorance_." This presents a truth of the deepest
-blessedness, in connection with the atonement of the Lord Jesus
-Christ. In contemplating that atonement, we see infinitely more than
-the mere satisfaction of the claims of conscience, even though that
-conscience had reached the highest point of refined sensibility. It is
-our privilege to see therein that which has fully satisfied all the
-claims of divine holiness, divine justice, and divine majesty. The
-holiness of God's dwelling-place, and the ground of His association
-with His people, could never be regulated by the standard of man's
-conscience, no matter how high the standard might be. There are many
-things which man's conscience would pass over--many things which might
-escape man's cognizance--many things which his heart might deem all
-right, which God could not tolerate; and which, as a consequence,
-would interfere with man's approach to, his worship of, and his
-relationship with God. Wherefore, if the atonement of Christ merely
-made provision for such sins as come within the compass of man's
-apprehension, we should find ourselves very far short of the true
-ground of peace. We need to understand that sin has been atoned for,
-according to God's measurement thereof--that the claims of His throne
-have been perfectly answered--that sin, as seen in the light of His
-inflexible holiness, has been divinely judged. This is what gives
-settled peace to the soul. A full atonement has been made for the
-believer's sins of ignorance, as well as for his known sins. The
-sacrifice of Christ lays the foundation of his relationship and
-fellowship with God, according to the divine estimate of the claims
-thereof.
-
-A clear sense of this is of unspeakable value. Unless this feature of
-the atonement be laid hold of, there cannot be settled peace; nor will
-there be any just moral sense of the extent and fullness of the work
-of Christ, or of the true nature of the relationship founded thereon.
-God knew what was needed in order that man might be in His presence
-without a single misgiving, and He has made ample provision for it in
-the cross. Fellowship between God and man were utterly impossible if
-sin had not been disposed of according to God's thoughts about it;
-for, albeit man's conscience were satisfied, the question would ever
-be suggesting itself, Has God been satisfied? If this question could
-not be answered in the affirmative, fellowship could never
-subsist.[12] The thought would be continually intruding itself upon
-the heart, that things were manifesting themselves in the details of
-life which divine holiness could not tolerate. True, we might be doing
-such things "through ignorance," but this could not alter the matter
-before God, inasmuch as all is known to Him. Hence, there would be
-continual apprehension, doubt, and misgiving. All these things are
-divinely met by the fact that sin has been atoned for, not according
-to our "ignorance," but according to God's knowledge. The assurance of
-this gives great rest to the heart and conscience. All God's claims
-have been answered by His own work. He Himself has made the provision;
-and therefore the more refined the believer's conscience becomes,
-under the combined action of the Word and Spirit of God--the more he
-grows in a divinely-adjusted sense of all that morally befits the
-sanctuary--the more keenly alive he becomes to every thing which is
-unsuited to the divine presence, the fuller, clearer, deeper, and more
-vigorous will be his apprehension of the infinite value of that
-Sin-offering which has not only traveled beyond the utmost bounds of
-human conscience, but also met, in absolute perfection, all the
-requirements of divine holiness.
-
-  [12] I would desire it to be particularly remembered that the point
-  before us in the text is simply atonement. The Christian reader is
-  fully aware, I doubt not, that the possession of "the divine nature"
-  is essential to fellowship with God. I not only need a _title_ to
-  approach God, but a _nature_ to enjoy Him. The soul that "believes in
-  the name of the only begotten Son of God" has both the one and the
-  other. (See John i. 12, 13; iii. 36; v. 24; xx. 31; 1 John v. 11-13.)
-
-Nothing can more forcibly express man's incompetency to deal with sin
-than the fact of there being such a thing as a "sin of ignorance." How
-could he deal with that which he knows not? How could he dispose of
-that which has never even come within the range of his conscience?
-Impossible. Man's ignorance of sin proves his total inability to put
-it away. If he does not know of it, what can he do about it? Nothing.
-He is as powerless as he is ignorant. Nor is this all. The fact of a
-"sin of ignorance" demonstrates most clearly the uncertainty which
-must attend upon every settlement of the question of sin, in which no
-higher claims have been responded to than those put forth by the most
-refined human conscience. There can never be settled peace upon this
-ground. There will always be the painful apprehension that there is
-something wrong underneath. If the heart be not led into settled
-repose by the Scripture testimony that the inflexible claims of divine
-Justice have been answered, there must, of necessity, be a sensation
-of uneasiness, and every such sensation presents a barrier to our
-worship, our communion, and our testimony. If I am uneasy in reference
-to the settlement of the question of sin, I cannot worship, I cannot
-enjoy communion either with God or His people, nor can I be an
-intelligent or effective witness for Christ. The heart must be at rest
-before God as to the perfect remission of sin ere we can "worship Him
-in spirit and in truth." If there be guilt on the conscience, there
-must be terror in the heart; and, assuredly, a heart filled with
-terror cannot be a happy or a worshiping heart. It is only from a
-heart filled with that sweet and sacred repose which the blood of
-Christ imparts, that true and acceptable worship can ascend to the
-Father. The same principle holds good with respect to our fellowship
-with the people of God and our service and testimony amongst men,--all
-must rest upon the foundation of settled peace, and this peace rests
-upon the foundation of a perfectly purged conscience, and this purged
-conscience rests upon the foundation of the perfect remission of all
-our sins, whether they be sins of knowledge or sins of ignorance.
-
-We shall now proceed to compare the sin-offering with the
-burnt-offering, in doing which we shall find two very different
-aspects of Christ. But although the aspects are different, it is one
-and the same Christ; and hence the sacrifice in each case was "without
-blemish." This is easily understood. It matters not in what aspect we
-contemplate the Lord Jesus Christ, He must ever be seen as the same
-pure, spotless, holy, perfect One. True, He did, in His abounding
-grace, stoop to be the Sin-bearer of His people; but it was a perfect,
-spotless Christ who did so; and it would be nothing short of
-diabolical wickedness to take occasion from the depth of His
-humiliation to tarnish the personal glory of the humbled One. The
-intrinsic excellence, the unsullied purity, and the divine glory of
-our blessed Lord appear in the sin-offering as fully as in the
-burnt-offering. It matters not in what relationship He stands, what
-office He fills, what work He performs, what position He occupies, His
-personal glories shine out in all their divine effulgence.
-
-This truth of one and the same Christ, whether in the burnt-offering
-or in the sin-offering, is seen not only in the fact that in each
-case the offering was "without blemish," but also in "the law of the
-sin-offering," where we read, "This is the law of the sin-offering: In
-the place where the burnt-offering is killed shall the sin-offering be
-killed before the Lord: it is most holy." (Lev. vi. 25.) Both types
-point to one and the same great Antitype, though they present Him in
-such contrasted aspects of His work. In the burnt-offering, Christ is
-seen meeting the divine affections; in the sin-offering, He is seen
-meeting the depths of human need. That presents Him to us as the
-Accomplisher of the will of God; this, as the Bearer of the sin of
-man. In the former, we are taught the preciousness of the Sacrifice;
-in the latter, the hatefulness of sin. Thus much as to the two
-offerings, in the main. The most minute examination of the details
-will only tend to establish the mind in the truth of this general
-statement.
-
-In the first place, when considering the burnt-offering, we observed
-that it was a voluntary offering.--"He shall offer it of his own
-voluntary will."[13] Now, the word "voluntary" does not occur in the
-sin-offering. This is precisely what we might expect. It is in full
-keeping with the specific object of the Holy Ghost, in the
-burnt-offering, to set it forth as a free-will offering. It was
-Christ's meat and drink to do the will of God, whatever that will
-might be. He never thought of inquiring what ingredients were in the
-cup which the Father was putting into His hand. It was quite
-sufficient for Him that the Father had mingled it. Thus it was with
-the Lord Jesus as foreshadowed by the burnt-offering. But in the
-sin-offering, we have quite a different line of truth unfolded. This
-type introduces Christ to our thoughts, not as the "voluntary"
-Accomplisher of the will of God, but as the Bearer of that terrible
-thing called "sin," and the Endurer of all its appalling consequences,
-of which the most appalling to Him was the hiding of God's
-countenance. Hence, the word "voluntary" would not harmonize with the
-object of the Spirit in the sin-offering. It would be as completely
-out of place in that type as it is divinely in place in the
-burnt-offering. Its presence and its absence are alike divine; and
-both alike exhibit the perfect, the divine precision of the types of
-Leviticus.
-
-  [13] Some may find difficulty in the fact that the word "voluntary"
-  has reference to the worshiper and not to the sacrifice; but this can
-  in no wise affect the doctrine put forward in the text, which is
-  founded upon the fact that a special word used in the burnt-offering
-  is omitted in the sin-offering. The contrast holds good whether we
-  think of the offerer or the offering.
-
-Now, the point of contrast which we have been considering, explains,
-or rather harmonizes, two expressions used by our Lord. He says, on
-one occasion, "The cup which My Father hath given Me, shall I not
-drink it?" And again, "Father, if it be possible, let this cup pass
-from Me." The former of these expressions was the full carrying out of
-the words with which He entered upon His course, namely, "Lo, I come
-to do Thy will, O God;" and, moreover, it is the utterance of Christ
-as the Burnt-offering. The latter, on the other hand, is the utterance
-of Christ when contemplating the place which He was about to occupy as
-the Sin-offering. What that place was, and what was involved to Him in
-taking it, we shall see as we proceed; but it is interesting and
-instructive to find the entire doctrine of the two offerings involved,
-as it were, in the fact that a single word introduced in the one is
-omitted in the other. If in the burnt-offering we find the perfect
-readiness of heart with which Christ offered Himself for the
-accomplishment of the will of God, then in the sin-offering we find
-how perfectly He entered into all the consequences of man's sin, and
-how He traveled into the most remote distance of man's position as
-regards God. He delighted to do the will of God; He shrank from
-losing, for a moment, the light of His blessed countenance. No one
-offering could have foreshadowed Him in both these phases. We needed a
-type to present Him to us as One delighting to do the will of God, and
-we needed a type to present Him to us as One whose holy nature shrank
-from the consequences of imputed sin. Blessed be God, we have both.
-The burnt-offering furnishes the one; the sin-offering, the other.
-Wherefore, the more fully we enter into the devotion of Christ's heart
-to God, the more fully we shall apprehend His abhorrence of sin; and
-_vice versa_. Each throws the other into relief; and the use of the
-word "voluntary" in the one and not in the other, fixes the leading
-import of each.
-
-But it may be said, Was it not the will of God that Christ should
-offer Himself as an atonement for sin? and if so, how could there be
-aught of shrinking from the accomplishment of that will? Assuredly, it
-was "the determinate counsel" of God that Christ should suffer, and,
-moreover, it was Christ's joy to do the will of God; but how are we to
-understand the expression, "If it be possible, let this cup pass from
-Me"? Is it not the utterance of Christ? And is there no express type
-of the Utterer thereof? Unquestionably. There would be a serious blank
-among the types of the Mosaic economy were there not one to reflect
-the Lord Jesus in the exact attitude in which the above expression
-presents Him. But the burnt-offering does not thus reflect Him. There
-is not a single circumstance connected with that offering which would
-correspond with such language. The sin-offering alone furnishes the
-fitting type of the Lord Jesus as the One who poured forth those
-accents of intense agony; for in it alone do we find the circumstances
-which evoked such accents from the depths of His spotless soul. The
-awful shadow of the cross, with its shame, its curse, and its
-exclusion from the light of God's countenance, was passing across His
-spirit, and He could not even contemplate it without an "If it be
-possible, let this cup pass from Me." But no sooner had He uttered
-these words than His profound subjection manifests itself in "Thy will
-be done." What a bitter "cup" it must have been to elicit from a
-perfectly subject heart the words, "Let it pass from Me"! What
-perfect subjection there must have been, when, in the presence of so
-bitter a cup, the heart could breath forth, "Thy will be done"!
-
-We shall now consider the typical act of "laying on of hands." This
-act was common both to the burnt-offering and the sin-offering; but in
-the case of the former, it identified the offerer with an unblemished
-offering; in the case of the latter, it involved the transfer of the
-sin of the offerer to the head of the offering. Thus it was in the
-type; and when we look at the Antitype, we learn a truth of the most
-comforting and edifying nature--a truth which, were it more clearly
-understood and fully experienced, would impart a far more settled
-peace than is ordinarily possessed.
-
-What, then, is the doctrine set forth in the laying on of hands? It is
-this: Christ was "made sin for us, that we might be made the
-righteousness of God in Him." (2 Cor. v.) He took our position with
-all its consequences, in order that we might get His position with all
-its consequences. He was treated as sin upon the cross, that we might
-be treated as righteousness in the presence of Infinite Holiness. He
-was cast out of God's presence because He had sin on Him by
-imputation, that we might be received into God's house and into His
-bosom because we have a perfect righteousness by imputation. He had to
-endure the hiding of God's countenance, that we might bask in the
-light of that countenance. He had to pass through three hours'
-darkness, that we might walk in everlasting light. He was forsaken of
-God for a time, that we might enjoy His presence forever. All that was
-due to us as ruined sinners was laid upon Him, in order that all that
-was due to Him as the Accomplisher of redemption might be ours. There
-was every thing against Him when He hung upon the cursed tree, in
-order that there might be nothing against us. He was identified with
-us in the reality of death and judgment, in order that we might be
-identified with Him in the reality of life and righteousness. He drank
-the cup of wrath--the cup of trembling, that we might drink the cup of
-salvation--the cup of infinite favor. He was treated according to our
-deserts, that we might be treated according to His.
-
-Such is the wondrous truth illustrated by the ceremonial act of
-imposition of hands. When the worshiper had laid his hand upon the
-head of the burnt-offering, it ceased to be a question as to what he
-was or what He deserved, and became entirely a question of what the
-offering was in the judgment of Jehovah. If the offering was without
-blemish, so was the offerer; if the offering was accepted, so was the
-offerer. They were perfectly identified. The act of laying on of hands
-constituted them one in God's view. He looked at the offerer through
-the medium of the offering. Thus it was in the case of the
-burnt-offering. But in the sin-offering, when the offerer had laid his
-hand upon the head of the offering, it became a question of what the
-offerer was, and what he deserved; the offering was treated according
-to the deserts of the offerer. They were perfectly identified. The act
-of laying on of hands constituted them one in the judgment of God. The
-sin of the offerer was dealt with in the sin-offering; the person of
-the offerer was accepted in the burnt-offering. This made a vast
-difference. Hence, though the act of laying on of hands was common to
-both types, and, moreover, though it was expressive, in the case of
-each, of identification, yet were the consequences as different as
-possible. The just treated as the unjust; the unjust accepted in the
-just.--"Christ hath once suffered for sins, the just for the unjust,
-that He might bring us to God." This is the doctrine. Our sins brought
-Christ to the cross, but He brings us to God. And if He brings us to
-God, it is in His own acceptableness, as risen from the dead, having
-put away our sins, according to the perfectness of His own work. He
-bore away our sins far from the sanctuary of God, in order that He
-might bring us nigh, even into the holiest of all, in full confidence
-of heart, having the conscience purged by His precious blood from
-every stain of sin.
-
-Now, the more minutely we compare all the details of the
-burnt-offering and the sin-offering, the more clearly shall we
-apprehend the truth of what has been above stated in reference to the
-laying on of hands and the results thereof in each case.
-
-In the first chapter of this volume, we noticed the fact that "the
-sons of Aaron" are introduced in the burnt-offering, but not in the
-sin-offering. As priests, they were privileged to stand around the
-altar and behold the flame of an acceptable sacrifice ascending to the
-Lord. But in the sin-offering, in its primary aspect, it was a
-question of the solemn judgment of sin, and not of priestly worship or
-admiration, and therefore the sons of Aaron do not appear. It is as
-convicted sinners that we have to do with Christ as the Antitype of
-the sin-offering: it is as worshiping priests, clothed in garments of
-salvation, that we contemplate Christ as the Antitype of the
-burnt-offering.
-
-But, further, my reader may observe that the burnt-offering was
-"flayed," the sin-offering was not; the burnt-offering was "cut into
-his pieces," the sin-offering was not; "the inwards and the legs" of
-the burnt-offering were "washed in water," which act was entirely
-omitted in the sin-offering. Lastly, the burnt-offering was burnt upon
-the altar, the sin-offering was burnt without the camp. These are
-weighty points of difference, arising simply out of the distinctive
-character of the offerings. We know there is nothing in the Word of
-God without its own specific meaning; and every intelligent and
-careful student of Scripture will notice the above points of
-difference, and when he notices them, he will naturally seek to
-ascertain their real import. _Ignorance_ of this import there may be,
-but _indifference_ to it there should not. In any section of
-inspiration, but especially one so rich as that which lies before us,
-to pass over a single point would be to offer dishonor to the divine
-Author, and to deprive our own souls of much profit. We should hang
-over the most minute details, either to adore God's wisdom in them, or
-to confess our own ignorance of them. To pass them by, in a spirit of
-indifference, is to imply that the Holy Ghost has taken the trouble to
-write what we do not deem worthy of the desire to understand. This is
-what no right-minded Christian would presume to think. If the Spirit,
-in writing upon the ordinance of the sin-offering, has omitted the
-various rites above alluded to--rites which get a prominent place in
-the ordinance of the burnt-offering, there must assuredly be some good
-reason for, and some important meaning in, His doing so. These we
-should seek to apprehend, and no doubt they arise out of the special
-design of the divine mind in each offering. The sin-offering sets
-forth that aspect of Christ's work in which He is seen taking
-judicially the place which belonged to us morally. For this reason we
-could not look for that intense expression of what He was in all His
-secret springs of action, as unfolded in the typical act of "flaying."
-Neither could there be that enlarged exhibition of what he was, not
-merely as a whole, but in the most minute features of his character,
-as seen in the act of "cutting it into his pieces." Nor yet could
-there be that manifestation of what He was personally, practically,
-and intrinsically, as set forth in the significant act of "washing the
-inwards and legs in water."
-
-All these things belonged to the burnt-offering phase of our blessed
-Lord, and to that alone, because in it we see Him offering Himself to
-the eye, to the heart, and to the altar of Jehovah, without any
-question of imputed sin, of wrath, or of judgment. In the
-sin-offering, on the contrary, instead of having, as the great
-prominent idea, what Christ is, we have what sin is,--instead of the
-preciousness of Jesus, we have the odiousness of sin. In the
-burnt-offering, inasmuch as it is Christ Himself offered to and
-accepted by God, we have every thing done that could possibly make
-manifest what He was in every respect. In the sin-offering, because it
-is sin as judged by God, the very reverse is the case. All this is so
-plain as to need no effort of the mind to understand it. It naturally
-flows out of the distinctive character of the type.
-
-However, although the leading object in the sin-offering is to shadow
-forth what Christ became for us, and not what He was in Himself, there
-is nevertheless one rite connected with this type which most fully
-expresses His personal acceptableness to Jehovah. This rite is laid
-down in the following words: "And he shall take off from it all the
-fat of the bullock for the sin-offering; the fat that covereth the
-inwards, and all the fat that is upon the inwards, and the two
-kidneys, and the fat that is upon them, which is by the flanks, and
-the caul above the liver, with the kidneys, it shall he take away, as
-it was taken off from the bullock of the sacrifice of peace-offering;
-and the priest shall burn them upon the altar of the burnt-offering."
-(Chap. iv. 8-10.) Thus the intrinsic excellency of Christ is not
-omitted even in the sin-offering. The fat burnt upon the altar is the
-apt expression of the divine appreciation of the preciousness of
-Christ's Person, no matter what place He might, in perfect grace, take
-on our behalf or in our stead. He was made sin for us, and the
-sin-offering is the divinely appointed shadow of Him in this respect;
-but inasmuch as it was the Lord Jesus Christ--God's Elect, His Holy
-One--His pure, His spotless, His eternal Son that was made sin,
-therefore the fat of the sin-offering was burnt upon the altar, as a
-proper material for that fire which was the impressive exhibition of
-divine holiness.
-
-But even in this very point we see what a contrast there is between
-the sin-offering and the burnt-offering. In the case of the latter, it
-was not merely the fat, but the whole sacrifice that was burnt upon
-the altar, because it was Christ, without any question of sin-bearing
-whatever. In the case of the former, there was nothing but the fat to
-be burnt upon the altar, because it was a question of sin-bearing,
-though Christ was the Sin-bearer. The divine glories of Christ's
-Person shine out even from amid the darkest shades of that cursed tree
-to which He consented to be nailed as a curse for us. The hatefulness
-of that with which, in the exercise of divine love, He connected His
-blessed Person on the cross, could not prevent the sweet odor of His
-preciousness from ascending to the throne of God. Thus have we
-unfolded to us the profound mystery of God's face hidden from that
-which Christ _became_, and God's heart refreshed by what Christ _was_.
-This imparts a peculiar charm to the sin-offering. The bright beams of
-Christ's Personal glory shining out from amid the awful gloom of
-Calvary--His Personal worth set forth in the very deepest depths of
-His humiliation--God's delight in the One from whom He had, in
-vindication of His inflexible justice and holiness, to hide His
-face--all this is set forth in the fact that the fat of the
-sin-offering was burnt upon the altar.
-
-Having thus endeavored to point out, in the first place, what was done
-with "the blood," and, in the second place, what was done with "the
-fat," we have now to consider what was done with "the flesh." "And the
-skin of the bullock, and _all his flesh_, ... even _the whole bullock_
-shall he carry forth without the camp unto a clean place, where the
-ashes are poured out, and burn him on the wood with fire: where the
-ashes are poured out shall he be burnt." (Ver. 11, 12.) In this act,
-we have the main feature of the sin-offering--that which distinguished
-it both from the burnt-offering and the peace-offering. Its flesh was
-not burnt upon the altar as in the burnt-offering, neither was it
-eaten by the priest or the worshiper as in the peace-offering; it was
-wholly burnt without the camp.[14] "No sin-offering, whereof any of
-the blood is brought into the tabernacle of the congregation to
-reconcile withal in the holy place, shall be eaten: it shall be burnt
-in the fire." (Lev. vi. 30.) "For the bodies of those beasts, whose
-blood is brought into the sanctuary by the high-priest for sin, are
-burned without the camp. Wherefore Jesus also, that He might sanctify
-the people with His own blood, suffered without the gate." (Heb. xiii.
-11, 12.)
-
-  [14] The statement in the text refers only to the sin-offerings of
-  which the blood was brought into the holy place. There were
-  sin-offerings of which Aaron and his _sons_ partook. (See Lev. vi. 26,
-  29; Numb. xviii. 9, 10.)
-
-Now, in comparing what was done with the "blood" with what was done
-with the "flesh," or "body," of the sacrifice, two great branches of
-truth present themselves to our view, namely, worship and
-discipleship. The blood brought into the sanctuary is the foundation
-of the former; the body burnt outside the camp is the foundation of
-the latter. Before ever we can worship in peace of conscience and
-liberty of heart, we must know, on the authority of the Word, and by
-the power of the Spirit, that the entire question of _sin_ has been
-forever settled by the blood of the divine Sin-offering--that His
-blood has been sprinkled perfectly before the Lord--that all God's
-claims, and all our necessities as ruined and guilty sinners, have
-been forever answered. This gives perfect peace; and, in the enjoyment
-of this peace, we worship God. When an Israelite of old had offered
-his sin-offering, his conscience was set at rest, in so far as the
-offering was capable of imparting rest. True, it was but a temporary
-rest, being the fruit of a temporary sacrifice; but, clearly, whatever
-kind of rest the offering was fitted to impart, that the offerer might
-enjoy. Hence, therefore, our Sacrifice being divine and eternal, our
-rest is divine and eternal also. As is the sacrifice, such is the rest
-which is founded thereon. A Jew never had an eternally purged
-conscience, simply because he had not an eternally efficacious
-sacrifice. He might, in a certain way, have his conscience purged for
-a day, a month, or a year; but he could not have it purged forever.
-"But Christ being come a High-Priest of good things to come, by a
-greater and more perfect tabernacle, not made with hands, that is to
-say, not of this building; 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 if the blood of bulls and of goats,
-and the ashes of a heifer sprinkling the unclean, sanctifieth to the
-purifying of the flesh; 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.
-11-14.)
-
-Here, we have the full, explicit statement of the doctrine. The blood
-of goats and calves procured a temporary redemption: the blood of
-Christ procures eternal redemption. The former purified outwardly; the
-latter, inwardly. That purged the flesh for a time; this, the
-conscience forever. The whole question hinges, not upon the character
-or condition of the offerer, but upon the value of the offering. The
-question is not, by any means, whether a Christian is a better man
-than a Jew, but whether the blood of Christ is better than the blood
-of a bullock. Assuredly, it is better. How much better? Infinitely
-better. The Son of God imparts all the dignity of His own divine
-Person to the sacrifice which He offered; and if the blood of a
-bullock purified the flesh for a year, "how much more" shall the blood
-of the Son of God purge the conscience forever?--if that took away
-_some_ sin, how much more shall this take away "_all_"?
-
-Now, why was the mind of a Jew set at rest, for the time being, when
-he had offered his sin-offering? How did he know that the special sin
-for which he had brought his sacrifice was forgiven? Because God had
-said, "It shall be forgiven him." His peace of heart, in reference to
-that particular sin, rested upon the testimony of the God of Israel
-and the blood of the victim. So now, the peace of the believer, in
-reference to "ALL SIN," rests upon the authority of God's word and
-"the precious blood of Christ." If a Jew had sinned, and neglected to
-bring his sin-offering, he should have been "cut off from among his
-people;" but when he took his place as a sinner--when he laid his hand
-upon the head of a sin-offering, then the offering was "cut off"
-instead of him, and he was free, so far. The offering was treated as
-the offerer deserved; and hence, for him not to know that his sin was
-forgiven him, would have been to make God a liar, and to treat the
-blood of the divinely appointed sin-offering as nothing.
-
-And if this were true in reference to one who had only the blood of a
-goat to rest upon, "how much more" powerfully does it apply to one
-who has the precious blood of Christ to rest upon? The believer sees
-in Christ One who has been judged for all his sin--One who, when He
-hung upon the cross, sustained the entire burden of his sin--One who,
-having made Himself responsible for that sin, could not be where He
-now is if the whole question of sin had not been settled according to
-all the claims of Infinite Justice. So absolutely did Christ take the
-believer's place on the cross--so entirely was he identified with
-Him--so completely was all the believer's sin imputed to Him, there
-and then, that all question of the believer's liability--all thought
-of his guilt--all idea of his exposure to judgment and wrath, is
-eternally set aside.[15] It was all settled on the cursed tree,
-between Divine Justice and the spotless Victim. And now the believer
-is as absolutely identified with Christ on the throne, as Christ was
-identified with him on the cross. Justice has no charge to bring
-against the believer, because it has no charge to bring against
-Christ. Thus it stands forever. If a charge could be preferred against
-the believer, it would be calling in question the reality of Christ's
-identification with him on the cross, and the perfectness of Christ's
-work on his behalf. If, when the worshiper of old was on his way
-back, after having offered his sin-offering, any one had charged him
-with that special sin for which his sacrifice had bled, what would
-have been his reply? Just this: The sin has been rolled away by the
-blood of the victim, and Jehovah has pronounced the words, "It shall
-be forgiven him." The victim had died instead of him, and he lived
-instead of the victim.
-
-  [15] We have a singularly beautiful example of the divine accuracy of
-  Scripture in 2 Cor. v. 21.--"He hath _made_ Him to be sin [{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}
-  {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}] for us, that we might _become_ [{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}] the
-  righteousness of God in Him." The English reader might suppose tha
-  the word which is rendered "made" is the same in each clause of the
-  passage. This is not the case.
-
-Such was the type. And as to the Antitype, when the eye of faith rests
-on Christ as the Sin-offering, it beholds Him as One who having
-assumed a perfect human life, gave up that life on the cross, because
-sin was there and then attached to it by imputation. But it beholds
-Him also as One who having in Himself the power of divine and eternal
-life, rose from the tomb therein, and who now imparts this His risen,
-His divine, His eternal life to all who believe in His name. The sin
-is gone, because the life to which it was attached is gone. And now,
-instead of the life to which sin was attached, all true believers
-possess the life to which righteousness attaches. The question of sin
-can never once be raised, in reference to the risen and victorious
-life of Christ; but this is the life which believers possess. There is
-no other life. All beside is death, because all beside is under the
-power of sin. "He that hath the Son hath life," and he that hath life
-hath righteousness also. The two things are inseparable, because
-Christ is both the one and the other. If the judgment and death of
-Christ upon the cross were realities, then the life and righteousness
-of the believer are realities; if imputed sin was a reality to
-Christ, imputed righteousness is a reality to the believer. The one is
-as real as the other; for if not, Christ would have died in vain. The
-true and irrefragable ground of peace is this,--that the claims of
-God's nature have been perfectly met as to sin. The death of Jesus has
-satisfied them all--satisfied them forever. What is it that proves
-this to the satisfaction of the awakened conscience? The great fact of
-resurrection. A risen Christ declares the full deliverance of the
-believer--his perfect discharge from every possible demand.--"He was
-delivered for our offenses, and raised again for our justification."
-(Rom. iv. 25.) For a Christian not to know that his sin is gone, and
-gone forever, is to cast a slight upon the blood of his divine
-Sin-offering; it is to deny that there has been the perfect
-presentation--the sevenfold sprinkling of the blood before the Lord.
-
-And now, ere turning from this fundamental point which has been
-occupying us, I would desire to make an earnest and a most solemn
-appeal to my reader's heart and conscience. Let me ask you, dear
-friend, have you been led to repose on this holy and happy foundation?
-Do you know that the question of your sin has been forever disposed
-of? Have you laid your hand, by faith, on the head of the
-Sin-offering? Have you seen the atoning blood of Jesus rolling away
-all your guilt, and carrying it into the mighty waters of God's
-forgetfulness? Has Divine Justice any thing against you? Are you free
-from the unutterable horrors of a guilty conscience? Do not, I pray
-you, rest satisfied until you can give a joyous answer to these
-inquiries. Be assured of it, it is the happy privilege of the feeblest
-babe in Christ to rejoice in a full and everlasting remission of sins,
-on the ground of a finished atonement; and hence, for any to teach
-otherwise, is to lower the sacrifice of Christ to the level of "goats
-and calves." If we cannot know that our sins are forgiven, then where
-are the glad tidings of the gospel? Is a Christian in no wise better
-off, in the matter of a sin-offering, than a Jew? The latter was
-privileged to know that his matters were set straight for a year, by
-the blood of an annual sacrifice. Can the former not have any
-certainty at all? Unquestionably. Well, then, if there is any
-certainty, it must be eternal, inasmuch as it rests on an eternal
-sacrifice.
-
-This, and this alone, is the basis of worship. The full assurance of
-sin put away ministers, not to a spirit of self-confidence, but to a
-spirit of praise, thankfulness, and worship. It produces, not a spirit
-of self-complacency, but of Christ-complacency, which, blessed be God,
-is the spirit which shall characterize the redeemed throughout
-eternity. It does not lead one to think little of sin, but to think
-much of the grace which has perfectly pardoned it, and of the blood
-which has perfectly canceled it. It is impossible that any one can
-gaze on the cross--can see the place which Christ took--can meditate
-upon the sufferings which He endured--can ponder on those three
-terrible hours of darkness, and at the same time think lightly of
-sin. When all these things are entered into, in the power of the Holy
-Ghost, there are two results which must follow, namely, an abhorrence
-of sin in all its forms, and a genuine love to Christ, His people, and
-His cause.
-
-Let us now consider what was done with the "flesh," or "body," of the
-sacrifice, in which, as has been stated, we have the true ground of
-discipleship. "The whole bullock shall he carry forth, _without the
-camp_, unto a clean place, where the ashes are poured out, and burn
-him on the wood with fire." (Chap. iv. 12.) This act is to be viewed
-in a double way; first, as expressing the place which the Lord Jesus
-took for us as bearing sin; secondly, as expressing the place into
-which He was cast by a world which had rejected Him. It is to this
-latter point that I would here call my reader's attention.
-
-The use which the apostle, in Heb. xiii, makes of Christ's having
-"suffered without the gate," is deeply practical.--"Let us go forth
-therefore _unto Him_ without the camp, _bearing His reproach_." If the
-sufferings of Christ have secured us an entrance into heaven, the
-place where He suffered expresses our rejection from earth. His death
-has procured us a city on high; the place where He died divests us of
-a city below.[16] "He suffered without the gate," and, in so doing,
-He set aside Jerusalem as the present centre of divine operation.
-There is no such thing now as a consecrated spot on the earth. Christ
-has taken His place, as a suffering One, outside the range of this
-world's religion, its politics, and all that pertains to it. The world
-hated Him and cast Him out. Wherefore, the word is, "_Go forth_." This
-is the motto as regards every thing that men would set up here in the
-form of a "camp," no matter what that camp may be. If men set up "a
-holy city," you must look for a rejected Christ "without the gate." If
-men set up a religious camp, call it by what name you please, you must
-"go forth" out of it, in order to find a rejected Christ. It is not
-that blind superstition will not grope amid the ruins of Jerusalem in
-search of relics of Christ. It assuredly will do so, and has done so.
-It will affect to find out and do honor to the site of His cross and
-to His sepulchre. Nature's covetousness, too, taking advantage of
-nature's superstition, has carried on for ages a lucrative traffic,
-under the crafty plea of doing honor to the so-called sacred
-localities of antiquity. But a single ray of light from Revelation's
-heavenly lamp is sufficient to enable us to say that you must "go
-forth" of all these things, in order to find and enjoy communion with
-a rejected Christ.
-
-  [16] The epistle to the Ephesians furnishes the most elevated view of
-  the Church's place above, and gives it to us, not merely as to the
-  title, but also as to the mode. The title is assuredly the blood; but
-  the mode is thus stated: "But God, who is rich in mercy, for His great
-  love wherewith He loved us, even when we were dead in sins, hath
-  quickened us together with Christ, (by grace ye are saved;) and hath
-  raised us up together, and made us sit together in heavenly places in
-  Christ Jesus." (Eph. ii. 4-6.)
-
-However, my reader will need to remember that there is far more
-involved in the soul-stirring call to "go forth" than a mere escape
-from the gross absurdities of an ignorant superstition, or the
-designs of a crafty covetousness. There are many who can powerfully
-and eloquently expose all such things, who are very far indeed from
-any thought of responding to the apostolic summons. When men set up a
-"camp," and rally round a standard on which is emblazoned some
-important dogma of truth, or some valuable institution--when they can
-appeal to an orthodox creed--an advanced and enlightened scheme of
-doctrine--a splendid ritual, capable of satisfying the most ardent
-aspirations of man's devotional nature--when any or all of these
-things exist, it demands much spiritual intelligence to discern the
-real force and proper application of the words, "Let us go forth," and
-much spiritual energy and decision to act upon them. They should,
-however, be discerned and acted upon, for it is perfectly certain that
-the atmosphere of a camp, let its ground or standard be what it may,
-is destructive of personal communion with a rejected Christ; and no
-so-called religious advantage can ever make up for the loss of that
-communion. It is the tendency of our hearts to drop into cold
-stereotyped forms. This has ever been the case in the professing
-church. These forms may have originated in real power; they may have
-resulted from positive visitations of the Spirit of God. The
-temptation is to stereotype the form when the spirit and power have
-all departed. This is, in principle, to set up a camp. The Jewish
-system could boast a divine origin. A Jew could triumphantly point to
-the temple, with its splendid system of worship, its priesthood, its
-sacrifices, its entire furniture, and show that it had all been handed
-down from the God of Israel. He could give chapter and verse, as we
-say, for every thing connected with the system to which he was
-attached. Where is the system, ancient, medieval, or modern, that
-could put forth such lofty and powerful pretensions, or come down upon
-the heart with such an overwhelming weight of authority? And yet, the
-command was to "GO FORTH."
-
-This is a deeply solemn matter. It concerns us all, because we are all
-prone to slip away from communion with a living Christ and sink into
-dead routine. Hence the practical power of the words, "Go forth
-therefore unto _Him_." It is not, Go forth from one system to
-another--from one set of opinions to another--from one company of
-people to another. No; but, Go forth from every thing that merits the
-appellation of a camp, "_to Him_" who "suffered without the gate." The
-Lord Jesus is as thoroughly outside the gate now as He was when He
-suffered there eighteen centuries ago. What was it that put Him
-outside? "The religious world" of that day; and the religious world of
-that day is, in spirit and principle, the religious world of the
-present moment. The world is the world still. "There is nothing new
-under the sun." Christ and the world are not one. The world has
-covered itself with the cloak of Christianity; but it is only in order
-that its hatred to Christ may work itself up into more deadly forms
-underneath. Let us not deceive ourselves. If we will walk with a
-rejected Christ, we must be a rejected people. If our Master "suffered
-_without_ the gate," we cannot expect to reign _within_ the gate. If
-we walk in His footsteps, whither will they lead us? Surely, not to
-the high places of this Godless, Christless world.
-
-    "His path, uncheered by earthly smiles,
-      Led only to the cross."
-
-He is a despised Christ--a rejected Christ--a Christ outside the camp.
-Oh, then, dear Christian reader, let us go forth to Him, bearing His
-reproach. Let us not bask in the sunshine of this world's favor,
-seeing it crucified, and still hates with an unmitigated hatred, the
-beloved One to whom we owe our present and eternal all, and who loves
-us with a love which many waters cannot quench. Let us not, directly
-or indirectly, accredit that thing which calls itself by His sacred
-name, but, in reality, hates His Person, hates His ways, hates His
-truth, hates the bare mention of His advent. Let us be faithful to an
-absent Lord. Let us live for Him who died for us. While our
-consciences repose in His blood, let our heart's affections entwine
-themselves around His Person; so that our separation from "this
-present evil world" may not be merely a matter of cold principle, but
-an affectionate separation, because the object of our affections is
-not here. May the Lord deliver us from the influence of that
-consecrated, prudential selfishness so common at the present time,
-which would not be without religiousness, but is the enemy of the
-cross of Christ. What we want, in order to make a successful stand
-against this terrible form of evil, is not peculiar views, or special
-principles, or curious theories, or cold intellectual accuracy: we
-want a deep-toned devotedness to the Person of the Son of God, a
-whole-hearted consecration of ourselves--body, soul, and spirit--to
-His service, an earnest longing for His glorious advent. These, my
-reader, are the special wants of the times in which you and I live.
-Will you not, then, join in uttering, from the very depths of your
-heart, the cry, "O Lord, revive Thy work!"--"Accomplish the number of
-Thine elect!"--"Hasten Thy kingdom!"--"Come, Lord Jesus, come!"
-
-
-
-
-CHAPTER V. 14-VI. 7
-
-
-These verses contain the doctrine of the trespass-offering, of which
-there were two distinct kinds, namely, trespass against _God_, and
-trespass against _man_. "If a soul commit a trespass, and sin _through
-ignorance_, in the holy things of the Lord, then shall he bring for
-his trespass unto the Lord a ram without blemish out of the flocks,
-with thy estimation by shekels of silver, after the shekel of the
-sanctuary, for a trespass-offering." Here we have a case in which a
-positive wrong was done, in the holy things which pertained unto the
-Lord; and, albeit this was done "through ignorance," yet could it not
-be passed over. God can forgive all manner of trespass, but He cannot
-pass over a single jot or tittle. His grace is perfect, and therefore
-He can forgive _all_: His holiness is perfect, and therefore He
-cannot pass over any thing. He cannot sanction iniquity, but He can
-blot it out; and that, moreover, according to the perfection of His
-grace, and according to the perfect claims of His holiness.
-
-It is a very grave error to suppose that, provided a man acts up to
-the dictates of his conscience, he is all right and safe. The peace
-which rests upon such a foundation as this will be eternally destroyed
-when the light of the judgment-seat shines in upon the conscience. God
-could never lower His claim to such a level. The balances of the
-sanctuary are regulated by a very different scale from that afforded
-by the most sensitive conscience. We have had occasion to dwell upon
-this point before, in the notes on the sin-offering. It cannot be too
-strongly insisted upon. There are two things involved in it,--first, a
-just perception of what the holiness of God really is; and secondly, a
-clear sense of the ground of a believer's peace in the divine
-presence.
-
-Whether it be a question of my condition or my conduct--my nature or
-my acts--God alone can be the Judge of what suits Himself, and of what
-befits His holy presence. Can human ignorance furnish a plea when
-divine requirements are in question? God forbid. A wrong has been done
-"in the holy things of the Lord," but man's conscience has not taken
-cognizance of it. What then? Is there to be nothing more about it? Are
-the claims of God to be thus lightly disposed of? Assuredly not. This
-would be subversive of every thing like divine relationship. The
-righteous are called to give thanks at the remembrance of God's
-holiness. (Ps. xcvii. 12.) How can they do this? Because their peace
-has been secured on the ground of the full vindication and perfect
-establishment of that holiness. Hence, the higher their sense of what
-that holiness is, the deeper and more settled must be their peace.
-This is a truth of the most precious nature. The unregenerate man
-could never rejoice in the divine holiness. His aim would be to lower
-that holiness, if he could not ignore it altogether. Such an one will
-console himself with the thought that God is good, God is gracious,
-God is merciful; but you will never find him rejoicing in the thought
-that God is holy. He has unholy thoughts respecting God's goodness,
-His grace, and His mercy. He would fain find in those blessed
-attributes an excuse for his continuing in sin.
-
-On the contrary, the renewed man exults in the holiness of God. He
-sees the full expression thereof in the cross of the Lord Jesus
-Christ. It is that holiness which has laid the foundation of his
-peace; and not only so, but he is made a partaker of it, and he
-delights in it, while he hates sin with a perfect hatred. The
-instincts of the divine nature shrink from it, and long after
-holiness. It would be impossible to enjoy true peace and liberty of
-heart if one did not know that all the claims connected with "the holy
-things of the Lord" had been perfectly met by our divine
-Trespass-offering. There would ever be springing up in the heart the
-painful sense that those claims had been slighted, through our
-manifold infirmities and shortcomings. Our very best services, our
-holiest seasons, our most hallowed exercises, may present something of
-trespass "in the holy things of the Lord"--"something that ought not
-to be done." How often are our seasons of public worship and private
-devotion infringed upon and marred by barrenness and distraction!
-Hence it is that we need the assurance that our trespasses have all
-been divinely met by the precious blood of Christ. Thus, in the
-ever-blessed Lord Jesus, we find One who has come down to the full
-measure of our necessities as sinners by nature, and trespassers in
-act. We find in Him the perfect answer to all the cravings of a guilty
-conscience, and to all the claims of Infinite Holiness, in reference
-to _all_ our sins and _all_ our trespasses; so that the believer can
-stand, with an uncondemning conscience and emancipated heart, in the
-full light of that holiness which is too pure to behold iniquity or
-look upon sin.
-
-"And he shall make amends for the harm that he hath done in the holy
-thing, and shall add the fifth part thereto, and give it unto the
-priest; and the priest shall make an atonement for him with the ram of
-the trespass-offering, and it shall be forgiven him." (Chap. v. 16.)
-In the addition of "the fifth part," as here set forth, we have a
-feature of the true Trespass-offering which, it is to be feared, is
-but little appreciated. When we think of all the wrong and all the
-trespass which we have done against the Lord, and, further, when we
-remember how God has been wronged of His rights in this wicked world,
-with what interest can we contemplate the work of the cross as that
-wherein God has not merely received back what was lost, but whereby He
-is an actual gainer. He has gained more by redemption than ever He
-lost by the fall. He reaps a richer harvest of glory, honor, and
-praise in the fields of redemption than ever He could have reaped from
-those of creation. "The sons of God" could raise a loftier song of
-praise around the empty tomb of Jesus than ever they raised in view of
-the Creator's accomplished work. The wrong has not only been perfectly
-atoned for, but an eternal advantage has been gained by the work of
-the cross. This is a stupendous truth. God is a gainer by the work of
-Calvary. Who could have conceived this? When we behold man, and the
-creation of which he was lord, laid in ruins at the feet of the enemy,
-how could we conceive that, from amid those ruins, God should gather
-richer and nobler spoils than any which our unfallen world could have
-yielded? Blessed be the name of Jesus for all this! It is to Him we
-owe it all. It is by His precious cross that ever a truth so amazing,
-so divine, could be enunciated. Assuredly, that cross involves a
-mysterious wisdom "which none of the princes of this world knew; for
-had they known it, they would not have crucified the Lord of glory."
-(1 Cor. ii. 8.) No marvel, therefore, that around that cross, and
-around Him who was crucified thereon, the affections of patriarchs,
-prophets, apostles, martyrs, and saints have ever entwined themselves.
-No marvel that the Holy Ghost should have given forth that solemn, but
-just, decree, "If any man love not the Lord Jesus Christ, let him be
-Anathema Maran-atha." (1 Cor. xvi. 22.) Heaven and earth shall echo
-forth a loud and an eternal amen to this anathema. No marvel that it
-should be the fixed and immutable purpose of the divine mind, that "at
-the name of Jesus every knee should bow, of things in heaven, and
-things in earth, and things under the earth; and that every tongue
-should confess that Jesus Christ is Lord, to the glory of God the
-Father." (Phil. ii. 10, 11.)
-
-The same law in reference to "the fifth part" obtained in the case of
-a trespass committed against a man, as we read, "If a soul sin, and
-commit a trespass _against the Lord_,[17] and lie unto his neighbor in
-that which was delivered him to keep, or in fellowship, or in a thing
-taken away by violence, or hath deceived his neighbor; or have found
-that which was lost, and lieth concerning it, and sweareth falsely; in
-any of all these that a man doeth, sinning therein: then it shall be,
-because he hath sinned, and is guilty, that he shall restore that
-which he took violently away, or the thing which he hath deceitfully
-gotten, or that which was delivered him to keep, or the lost thing
-which he found, or all that about which he hath sworn falsely; he
-shall even restore it in the principal, _and shall add the fifth part
-more thereto_, and give it unto him to whom it appertaineth, in the
-day of his trespass-offering." (Chap. vi. 2-5.)
-
-  [17] There is a fine principle involved in the expression, "against
-  the Lord." Although the matter in question was a wrong done to one's
-  neighbor, yet the Lord looked upon it as a trespass against Himself.
-  Every thing must be viewed in reference to the Lord. It matters not
-  who may be affected, Jehovah must get the first place. Thus, when
-  David's conscience was pierced by the arrow of conviction, in
-  reference to his treatment of Uriah, he exclaims, "I have sinned
-  _against the Lord_." (2 Sam. xii. 13.) This principle does not in the
-  least interfere with the injured man's claim.
-
-Man, as well as God, is a positive gainer by the cross. The believer
-can say, as he gazes upon that cross, Well, it matters not how I have
-been wronged--how I have been trespassed against--how I have been
-deceived--what ills have been done to me, I am a gainer by the cross.
-I have not merely received back all that was lost, but much more
-beside.
-
-Thus, whether we think of the injured or the injurer, in any given
-case, we are equally struck with the glorious triumphs of redemption,
-and the mighty practical results which flow from that gospel which
-fills the soul with the happy assurance that "all trespasses" are
-"forgiven," and that the root from whence those trespasses have sprung
-has been judged. "The gospel of the glory of the blessed God" is that
-which alone can send forth a man into the midst of a scene which has
-been the witness of his sins, his trespasses, and his injurious
-ways--can send him back to all who in any wise have been sufferers by
-his evil doings, furnished with grace, not only to repair the wrongs,
-but far more, to allow the full tide of practical benevolence to flow
-forth in all his ways--yea, to love his enemies, to do good to them
-that hate him, and to pray for them that despitefully use him and
-persecute him. Such is the precious grace of God that acts in
-connection with our great Trespass-offering! such are its rich, rare,
-and refreshing fruits!
-
-What a triumphant answer to the caviler who could say, "Shall we
-continue in sin, that grace may abound?" Grace not merely cuts up sin
-by the roots, but transforms the sinner from a curse, into a
-blessing--from a moral plague, into a channel of divine mercy--from an
-emissary of Satan, into a messenger of God--from a child of darkness,
-into a son of the light--from a self-indulgent pleasure-hunter, into a
-self-denying lover of God--from a slave of vile, selfish lusts, into a
-willing-hearted servant of Christ--from a cold, narrow-hearted miser,
-into a benevolent minister to the need of his fellow-man. Away, then,
-with the oft-repeated taunts, "Are we to do nothing?"--"That is a
-marvelously easy way to be saved."--"According to this gospel, we may
-live as we list." Let all who utter such language behold yonder thief
-transformed into a liberal donor, and let them be silent forever. (See
-Eph. iv. 28.) They know not what grace means; they have never felt its
-sanctifying and elevating influences. They forget that, while the
-blood of the trespass-offering cleanses the conscience, the law of
-that offering sends the trespasser back to the one whom he has
-wronged, with "the principal" and "the fifth" in his hand. Noble
-testimony this, both to the grace and righteousness of the God of
-Israel! Beauteous exhibition of the results of that marvelous scheme
-of redemption, whereby the injurer is forgiven, and the injured
-becomes an actual gainer! If the conscience has been set to rights, by
-the blood of the cross, in reference to the claims of God, the conduct
-must be set to rights, by the holiness of the cross, in reference to
-the claims of practical righteousness. These things must never be
-separated; God has joined them together, and let not man put them
-asunder. The hallowed union will never be dissolved by any mind which
-is governed by pure gospel morality. Alas! it is easy to profess the
-principles of grace, while the practice and power thereof are
-completely denied,--it is easy to talk of resting in the blood of the
-Trespass-offering, while "the principal" and "the fifth" are not
-forthcoming. This is vain, and worse than vain. "He that doeth not
-righteousness is not of God." (1 John iii. 10.)
-
-Nothing can be more dishonoring to the pure grace of the gospel than
-the supposition that a man may belong to God while his conduct and
-character exhibit not the fair traces of practical holiness. "Known
-unto God are all His works," no doubt; but He has given us, in His
-holy Word, those evidences by which we can discern those that belong
-to Him. "The foundation of God standeth sure, having this seal, 'The
-Lord knoweth them that are His.' And, 'Let every one that nameth the
-name of Christ depart from iniquity.'" (2 Tim. ii. 19.) We have no
-right to suppose that an evil-doer belongs to God. The holy instincts
-of the divine nature are shocked by the mention of such a thing.
-People sometimes express much difficulty in accounting for such and
-such evil practices on the part of those whom they cannot help
-regarding in the light of Christians. The Word of God settles the
-matter so clearly and so authoritatively, as to leave no possible
-ground for any such difficulty.--"In this the children of God are
-manifest, and the children of the devil: whosoever doeth not
-righteousness is not of God, neither he that loveth not his brother."
-It is well to remember this, in this day of laxity and
-self-indulgence. There is a fearful amount of easy, uninfluential
-profession abroad, against which the genuine Christian is called upon
-to make a firm stand, and bear a severe testimony--a testimony
-resulting from the steady exhibition of "the fruits of righteousness
-which are by Jesus Christ unto the glory and praise of God." It is
-most deplorable to see so many going along the beaten path--the
-well-trodden highway of religious profession, and yet manifesting not
-a trace of love or holiness in their conduct. Christian reader, let us
-be faithful; let us rebuke, by a life of self-denial and genuine
-benevolence, the self-indulgence and culpable inactivity of
-evangelical, yet worldly, profession. May God grant unto all His
-true-hearted people abundant grace for these things!
-
-Let us now proceed to compare the two classes of trespass-offering;
-namely, the offering on account of trespass "in the holy things of the
-Lord," and that which had reference to a trespass committed in the
-common transactions and relations of human life. In so doing, we shall
-find one or two points which demand our attentive consideration.
-
-And first, the expression, "if a soul sin through ignorance," which
-occurs in the former, is omitted in the latter. The reason of this is
-obvious. The claims which stand connected with the holy things of the
-Lord must pass infinitely beyond the reach of the most elevated human
-sensibility. Those claims may be continually interfered
-with--continually trespassed upon, and the trespasser not be aware of
-the fact. Man's consciousness can never be the regulator in the
-sanctuary of God. This is an unspeakable mercy. God's holiness alone
-must fix the standard when God's rights are in question.
-
-On the other hand, the human conscience can readily grasp the full
-amount of a human claim, and can readily take cognizance of any
-interference with such claim. How often may we have wronged God, in
-His holy things, without ever taking a note of it in the tablet of
-conscience--yea, without having the competency to detect it. (See Mal.
-iii. 8.) Not so, however, when man's rights are in question. The wrong
-which the human eye can see, and the human heart feel, the human
-conscience can take notice of. A man, "through ignorance" of the laws
-which governed the sanctuary of old, might commit a trespass against
-those laws without being aware of it, until a higher light had shone
-in upon his conscience; but a man could not "through ignorance" tell a
-lie, swear falsely, commit an act of violence, deceive his neighbor,
-or find a lost thing and deny it. These were all plain and palpable
-acts, lying within the range of the most sluggish sensibility. Hence
-it is that the expression, "through ignorance" is introduced in
-reference to "the holy things of the Lord," and omitted in reference
-to the common affairs of men. How blessed it is to know that the
-precious blood of Christ has settled all questions, whether with
-respect to God or man--our sins of ignorance or our known sins! Here
-lies the deep and settled foundation of the believer's peace. The
-cross has divinely met ALL.
-
-Again, when it was a question of trespass "in the holy things of the
-Lord," the unblemished sacrifice was first introduced; and afterward,
-"the principal" and "the fifth." This order was reversed when it was a
-question of the common affairs of life. (Comp. chap. v. 15, 16 with
-chap. vi. 4-7.) The reason of this is equally obvious. When the divine
-rights were infringed, the blood of atonement was made the great
-prominent matter; whereas when human rights were interfered with,
-restitution would naturally assume the leading place in the mind. But
-inasmuch as the latter involved the question of the soul's relation
-with God as well as the former, therefore the sacrifice is introduced,
-though it be last in order. If I wrong my fellow-man, that wrong will
-undoubtedly interfere with my communion with God; and that communion
-can only be restored on the ground of atonement. Mere restitution
-would not avail; it might satisfy the injured man, but it could not
-form the basis of restored communion with God. I might restore "the
-principal" and add "the fifth" ten thousand times over, and yet my sin
-remain, for "without shedding of blood is no remission." (Heb. ix.
-22.) Still, if it be a question of injury done to my neighbor, then
-restitution must first be made.--"If thou bring thy gift to the altar,
-and there rememberest that thy brother hath aught against thee, leave
-there thy gift before the altar, and go thy way; first be reconciled
-to thy brother, and then come and offer thy gift." (Matt. v. 23,
-24.)[18]
-
-  [18] From a comparison of Matt. v. 23, 24 with Matt. xviii. 21, 22, we
-  may learn a fine principle as to the way in which wrongs and injuries
-  are to be settled between two brothers. The injurer is sent back from
-  the altar, in order to have his matters set straight with the injured
-  one; for there can be no communion with the Father so long as my
-  brother "hath aught against me." But then, mark the beauteous way in
-  which the injured one is taught to receive the injurer.--"'Lord, how
-  oft shall my brother sin against me, and I forgive him? till seven
-  times?' Jesus saith unto him, 'I say not unto thee, Until seven times;
-  but, _Until seventy times seven_.'" Such is the divine mode of
-  settling all questions between brethren. "Forbearing one another, and
-  forgiving one another, if any man have a quarrel against any: even as
-  Christ forgave you, so also do ye." (Col. iii. 13.)
-
-There is far more involved in the divine order prescribed in the
-trespass-offering than might at first sight appear. The claims which
-arise out of our human relations must not be disregarded; they must
-ever get their proper place in the heart. This is distinctly taught
-in the trespass-offering. When an Israelite had, by an act of
-trespass, deranged his relation with Jehovah, the order was, sacrifice
-and restitution: when he had, by an act of trespass, deranged his
-relation with his neighbor, the order was, restitution and sacrifice.
-Will any one undertake to say this is a distinction without a
-difference? Does the change of the order not convey its own
-appropriate, because divinely appointed, lesson? Unquestionably. Every
-point is pregnant with meaning, if we will but allow the Holy Ghost to
-convey that meaning to our hearts, and not seek to grasp it by the aid
-of our poor vain imaginings. Each offering conveys its own
-characteristic view of the Lord Jesus and His work, and each is
-presented in its own characteristic order; and, we may safely say, it
-is at once the business and the delight of the spiritual mind to
-apprehend both the one and the other. The very same character of mind
-which would seek to make nothing of the peculiar order of each
-offering, would also set aside the idea of a peculiar phase of Christ
-in each. It would deny the existence of any difference between the
-burnt-offering and the sin-offering, and between the sin-offering and
-the trespass-offering, and between any or all of these and the
-meat-offering or the peace-offering. Hence, it would follow that the
-first seven chapters of the book of Leviticus are all a vain
-repetition, each successive chapter going over the same thing. Who
-could cede aught so monstrous as this? What Christian mind could
-suffer such an insult to be offered to the sacred page? A German
-rationalist or neologian may put forth such vain and detestable
-notions, but those who have been divinely taught that "all scripture
-is given by inspiration of God," will be led to regard the various
-types, in their specific order, as so many variously-shaped caskets,
-in which the Holy Ghost has treasured up, for the people of God, "the
-unsearchable riches of Christ." There is no tedious repetition, no
-redundancy. All is rich, divine, heavenly variety; and all we need is
-to be personally acquainted with the great Antitype, in order to enter
-into the beauties and seize the delicate touches of each type.
-Directly the heart lays hold of the fact that it is Christ we have in
-each type, it can hang with spiritual interest over the most minute
-details, it sees meaning and beauty in every thing, it finds Christ in
-all. As, in the kingdom of nature, the telescope and the microscope
-present to the eye their own special wonders, so with the Word of God;
-whether we look at it as a whole, or scrutinize each clause, we find
-that which elicits the worship and thanksgiving of our hearts.
-
-Christian reader, may the name of the Lord Jesus ever be more precious
-to our hearts! Then shall we value every thing that speaks of
-Him--every thing that sets Him forth--every thing affording a fresh
-insight into His peculiar excellency and matchless beauty.
-
-       *       *       *       *       *
-
-NOTE.--The remainder of chapter vi, together with the whole of
-chapter vii, is occupied with the law of the various offerings, to
-which reference has already been made. There are, however, some points
-presented in the law of the sin-offering and the trespass-offering
-which may be noticed ere we leave this copious section of our book.
-
-In none of the offerings is Christ's personal holiness more strikingly
-presented than in the sin-offering. "Speak unto Aaron and to his sons,
-saying, This is the law of the sin-offering: In the place where the
-burnt-offering is killed shall the sin-offering be killed before the
-Lord: _it is most holy_.... Whatsoever shall touch the flesh thereof
-_shall be holy_.... All the males among the priests shall eat thereof:
-_it is most holy_." (Chap. vi. 25-29.) So also in speaking of the
-meat-offering, "It is most holy, _as is the sin-offering_, and as the
-trespass-offering." This is most marked and striking. The Holy Ghost
-did not need to guard with such jealousy the personal holiness of
-Christ in the burnt-offering; but lest the soul should, by any means,
-lose sight of that holiness while contemplating the place which the
-blessed One took in the sin-offering, we are again and again reminded
-of it by the words, "It is most holy." Truly edifying and refreshing
-it is to behold the divine and essential holiness of the Person of
-Christ shining forth in the midst of Calvary's profound and awful
-gloom. The same point is observable "in the law of the
-trespass-offering." (See chap. vii. 1, 6.) Never was the Lord Jesus
-more fully seen to be "the Holy One of God" than when He was "made
-sin" upon the cursed tree. The vileness and blackness of that with
-which He stood identified on the cross, only served to show out more
-clearly that He was "most holy." Though a sin-bearer, He was sinless;
-though enduring the wrath of _God_, He was the _Father's_ delight;
-though deprived of the light of _God's_ countenance, He dwelt in the
-_Father's_ bosom. Precious mystery! Who can sound its mighty depths?
-How wonderful to find it so accurately shadowed forth in "the law of
-the sin-offering"!
-
-Again, my reader should seek to apprehend the meaning of the
-expression, "All the _males_ among the priests shall eat thereof." The
-ceremonial act of eating the sin-offering or the trespass-offering was
-expressive of full identification; but to eat the sin-offering--to
-make another's sin one's own, demanded a higher degree of priestly
-energy, such as was expressed in "the _males_ among the priests." "And
-the Lord spake unto Aaron, 'Behold, I also have given thee the charge
-of Mine heave-offerings of all the hallowed things of the children of
-Israel; unto thee have I given them by reason of the anointing, and
-_to thy sons_, by an ordinance forever. This shall be thine of the
-most holy things, reserved from the fire: every oblation of theirs,
-every meat-offering of theirs, and every sin-offering of theirs, and
-every trespass-offering of theirs, which they shall render unto Me,
-shall be most holy for thee and for _thy sons_. In the most holy place
-shalt thou eat it; _every male_ shall eat it: it shall be holy unto
-thee. And this is thine; the heave-offering of their gift, with all
-the wave-offerings of the children of Israel: I have given them unto
-thee, and to thy sons and to _thy daughters_ with thee, by a statute
-forever: _every one that is clean_ in thy house shall eat of it."
-(Numb. xviii. 8-11.)
-
-It demanded a larger measure of priestly energy to eat of the sin or
-trespass-offering than merely to partake of the heave and
-wave-offerings of gift. The "daughters" of Aaron could eat of the
-latter: none but the "sons" could eat of the former. In general, "the
-male" expresses a thing according to the divine idea; "the female,"
-according to human development. The former gives you the thing in full
-energy; the latter, in its imperfections. How few of us have
-sufficient priestly energy to enable us to make another's sin or
-trespass our own! The blessed Lord Jesus did this perfectly. He made
-His people's sins His own, and bore the judgment thereof, on the
-cross. He fully identified Himself with us, so that we may know, in
-full and blessed certainty, that the whole question of sin and
-trespass has been divinely settled. If Christ's identification was
-perfect, then the settlement was perfect likewise; and that it was
-perfect, the scene enacted at Calvary declares. All is accomplished.
-The sin, the trespasses, the claims of God, the claims of man--all
-have been eternally settled; and now, perfect peace is the portion of
-all who, by grace, accept as true the record of God. It is as simple
-as God could make it, and the soul that believes it is made happy.
-The peace and happiness of the believer depend wholly upon the
-perfection of Christ's sacrifice. It is not a question of his mode of
-receiving it, his thoughts about it, or his feelings respecting it; it
-is simply a question of his crediting, by faith, the testimony of God
-as to the value of the sacrifice. The Lord be praised for His own
-simple and perfect way of peace! May many troubled souls be led by the
-Holy Spirit into an understanding thereof?
-
-We shall here close our meditations upon one of the richest sections
-in the whole canon of inspiration. It is but little we have been
-enabled to glean from it. We have hardly penetrated below the surface
-of an exhaustless mine. If, however, the reader has, for the first
-time, been led to view the offerings as so many varied exhibitions of
-the great Sacrifice, and if he is led to cast himself at the feet of
-the great Teacher, to learn more of the living depths of these things,
-I cannot but feel that an end has been gained for which we may well
-feel deeply thankful.
-
-
-
-
-CHAPTERS VIII. & IX.
-
-
-Having considered the doctrine of sacrifice, as unfolded in the first
-seven chapters of this book, we now approach the subject of
-priesthood. The two subjects are intimately connected. The sinner
-needs a _sacrifice_; the believer needs a _priest_. We have both the
-one and the other in Christ, who, having offered Himself without spot
-to God, entered upon the sphere of His priestly ministry in the
-sanctuary above. We need no other sacrifice, no other priest: Jesus is
-divinely sufficient. He imparts the dignity and worth of His own
-Person to every office He sustains, and to every work He performs.
-When we see Him as a sacrifice, we know that we have in Him all that a
-perfect sacrifice could be; and when we see Him as a priest, we know
-that every function of the priesthood is perfectly discharged by Him.
-As a sacrifice, He introduces His people into a settled relationship
-with God; and as a priest, He maintains them therein, according to the
-perfectness of what He is. Priesthood is designed for those who
-already stand in a certain relationship with God. As sinners, by
-nature and by practice, we are "brought nigh to God by the blood of
-the cross;" we are brought into an established relationship with Him;
-we stand before Him as the fruit of His own work. He has put away our
-sins in such a manner as suits Himself, so that we might be before Him
-to the praise of His name, as the exhibition of what He can accomplish
-through the power of death and resurrection.
-
-But though so fully delivered from every thing that could be against
-us--though so perfectly accepted in the Beloved--though so complete in
-Christ--though so highly exalted, yet are we, in ourselves, while down
-here, poor feeble creatures, ever prone to wander, ready to stumble,
-exposed to manifold temptations, trials, and snares. As such, we need
-the ceaseless ministry of our "great High-Priest," whose very
-presence in the sanctuary above maintains us in the full integrity of
-that place and relationship in which, through grace, we stand. "He
-ever liveth to make intercession for us." (Heb. vii. 25.) We could not
-stand for a moment down here if He were not living for us up there.
-"Because I live, ye shall live also." (John xiv. 19.) "For if, when we
-were enemies, we were reconciled to God by the death of His Son, much
-more, being reconciled, we shall be saved by His life." (Rom. v. 10.)
-The "death" and the "life" are inseparably connected in the economy of
-grace. But, be it observed, the life comes after the death. It is
-Christ's life as risen from the dead, and not His life down here, that
-the apostle refers to in the last-quoted passage. This distinction is
-eminently worthy of my reader's attention. The life of our blessed
-Lord Jesus while down here was, I need hardly remark, infinitely
-precious; but He did not enter upon His sphere of priestly service
-until He had accomplished the work of redemption. Nor could He have
-done so, inasmuch as "it is evident that our Lord sprang out of Juda,
-of which tribe Moses spake nothing concerning priesthood." (Heb. vii.
-14.) "For every high-priest is ordained to offer gifts and sacrifices:
-wherefore it is of necessity that this Man have somewhat also to
-offer. For if He were on earth, He should not be a priest, seeing that
-there are priests that offer gifts according to the law." (Heb. viii.
-3, 4.) "But Christ being come a high-priest of good things to come, by
-a greater and more perfect tabernacle, not made with hands, that is
-to say not of this building; 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 Christ is not entered into the
-holy places made with hands, which are the figures of the true; but
-into heaven itself, now to appear in the presence of God for us."
-(Heb. ix. 11, 12, 24.)
-
-Heaven, not earth, is the sphere of Christ's priestly ministry; and on
-that sphere He entered when He had offered Himself without spot to
-God. He never appeared as a priest in the temple below. He ofttimes
-went up to the temple to teach, but never to sacrifice or burn
-incense. There never was any one ordained of God to discharge the
-functions of the priestly office on earth save Aaron and his sons. "If
-He were on earth, He should not be a priest." This is a point of much
-interest and value in connection with the doctrine of priesthood.
-Heaven is the sphere, and accomplished redemption the basis, of
-Christ's priesthood. Save in the sense that all believers are priests
-(1 Pet. ii. 5.), there is no such thing as a priest upon earth. Unless
-a man can show his descent from Aaron--unless he can trace his
-pedigree up to that ancient source, he has no right to exercise the
-priestly office. Apostolic succession itself, could it be proved,
-would be of no possible value here, inasmuch as the apostles
-themselves were not priests, save in the sense above referred to. The
-feeblest member of the household of faith is as much a priest as the
-apostle Peter himself. He is a spiritual priest,--he worships in a
-spiritual temple, he stands at a spiritual altar, he offers a
-spiritual sacrifice, he is clad in spiritual vestments. "Ye also, as
-lively stones, are built up a spiritual house, a holy priesthood, to
-offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1
-Pet. ii. 5.) "By Him, therefore, let us offer the sacrifice of praise
-to God continually, that is, the fruit of our lips, giving thanks to
-His name. But to do good and to communicate forget not, for with such
-sacrifices God is well pleased." (Heb. xiii. 15, 16.)
-
-If one of the direct descendants of the house of Aaron were converted
-to Christ, he would enter upon an entirely new character and ground of
-priestly service. And be it observed, that the passages just quoted
-present the two great classes of spiritual sacrifice which the
-spiritual priest is privileged to offer. There is the sacrifice of
-praise to God, and the sacrifice of benevolence to man. There is a
-double stream continually going forth from the believer who is living
-in the realization of his priestly place--a stream of grateful praise
-ascending to the throne of God, and a stream of active benevolence
-flowing forth to a needy world. The spiritual priest stands with one
-hand lifted up to God in the presentation of the incense of grateful
-praise, and the other opened wide to minister, in genuine beneficence,
-to every form of human need. Were these things more distinctly
-apprehended, what hallowed elevation and what moral grace would they
-not impart to the Christian character! Elevation, inasmuch as the
-heart would ever be lifted up to the infinite Source of all that is
-capable of elevating; moral grace, inasmuch as the heart would ever be
-kept open to all demands upon its sympathies. The two things are
-inseparable. Immediate occupation of heart with God must, of
-necessity, elevate and enlarge; but, on the other hand, if one walks
-at a distance from God, the heart will become groveling and
-contracted. Intimacy of communion with God--the habitual realization
-of our priestly dignity, is the only effectual remedy for the downward
-and selfish tendencies of the old nature.
-
-Having said thus much on the subject of priesthood in general, both as
-to its primary and secondary aspects, we shall proceed to examine the
-contents of the eighth and ninth chapters of the book of Leviticus.
-
-"And the Lord spake unto Moses, saying, 'Take Aaron and his sons with
-him, and the garments, and the anointing oil, and a bullock for the
-sin-offering, and two rams, and a basket of unleavened bread; and
-gather thou all the congregation together unto the door of the
-tabernacle of the congregation.' And Moses did as the Lord commanded
-him; and the assembly was gathered together unto the door of the
-tabernacle of the congregation." There is special grace unfolded here.
-The whole assembly is convened at the door of the tabernacle of the
-congregation, in order that all might have the privilege of beholding
-the one who was about to be intrusted with the charge of their most
-important interests. In the twenty-eighth and twenty-ninth of Exodus
-we are taught the same general truth with respect to the vestments and
-sacrifices connected with the priestly office; but in Leviticus, the
-the congregation is introduced, and allowed to look on at every
-movement in the solemn and impressive service of consecration. The
-humblest member of the assembly had his own place. Each one--the
-lowest as well as the highest--was permitted to gaze upon the person
-of the high-priest, upon the sacrifice which he offered, and upon the
-robes which he wore. Each one had his own peculiar need, and the God
-of Israel would have each to see and know that his need was fully
-provided for by the varied qualifications of the high-priest who stood
-before him. Of these qualifications the priestly robes were the apt
-typical expression. Each portion of the dress was designed and adapted
-to set forth some special qualification in which the assembly as a
-whole, and each individual member, would, of necessity, be deeply
-interested. The coat, the girdle, the robe, the ephod, the
-breastplate, the Urim and the Thummim, the mitre, the holy crown--all
-told out the varied virtues, qualifications, and functions of the one
-who was to represent the congregation and maintain the interests
-thereof in the divine presence.
-
-Thus it is the believer can, with the eye of faith, behold his great
-High-Priest in the heavens, and see in Him the divine realities of
-which the Aaronic vestments were but the shadows. The Lord Jesus
-Christ is the holy One, the anointed One, the mitred One, the girded
-One. He is all these, not in virtue of outward garments to be put on
-or off, but in virtue of the divine and eternal graces of His Person,
-the changeless efficacy of His work, and the imperishable virtue of
-His sacred offices. This is the special value of studying the types of
-the Mosaic economy. The enlightened eye sees Christ in all. The blood
-of the sacrifice and the robe of the high-priest both point to
-Him--both were designed of God to set Him forth. If it be a question
-of conscience, the blood of the sacrifice meets it, according to the
-just claims of the sanctuary. Grace has met the demand of holiness.
-And then, if it be a question of the need connected with the
-believer's position down here, he can see it all divinely answered in
-the official robes of the high-priest.
-
-And here let me say, there are two ways in which to contemplate the
-believer's position--two ways in which that position is presented in
-the Word, which must be taken into account ere the true idea of
-priesthood can be intelligently laid hold of. The believer is
-represented as being part of a body of which Christ is the Head. This
-body, with Christ its Head, is spoken of as forming one man, complete
-in every respect. It was quickened with Christ, raised with Christ,
-and in Christ seated in the heavens. It is one with Him, complete in
-Him, accepted in Him, possessing His life, and standing in His favor
-before God. All trespasses are blotted out. There is no spot. All is
-fair and lovely beneath the eye of God. (See 1 Cor. xii. 12, 13; Eph.
-ii. 5-10; Col. ii. 6-15; 1 John iv. 17.)
-
-Then, again, the believer is contemplated as in the place of need,
-weakness, and dependence down here in this world. He is ever exposed
-to temptation, prone to wander, liable to stumble and fall. As such,
-he continually stands in need of the perfect sympathy and powerful
-ministrations of the High-Priest, who ever appears in the presence of
-God in the full value of His Person and work, and who represents the
-believer and maintains his cause before the throne.
-
-Now, my reader should ponder both these aspects of the believer, in
-order that he may see, not only what a highly exalted and privileged
-place he occupies with Christ on high, but also what ample provision
-there is for him in reference to his every need and weakness here
-below. This distinction might further be developed in this way:--The
-believer is represented as being _of the Church_, and _in the
-kingdom_. As the former, heaven is his place, his home, his portion,
-the seat of his affections: as the latter, he is on earth, in the
-place of trial, responsibility, and conflict. Hence, therefore,
-priesthood is a divine provision for those who though being of the
-Church, and belonging to heaven, are nevertheless in the kingdom, and
-walking on the earth. This distinction is a very simple one, and,
-when apprehended, explains a vast number of passages of Scripture in
-which many minds encounter considerable difficulty.[19]
-
-  [19] A comparison of the epistle to the Ephesians with the first
-  epistle of Peter will furnish the reader with much valuable
-  instruction in reference to the double aspect of the believer's
-  position. The former shows him as seated in heaven; the latter, as a
-  pilgrim and a sufferer on earth.
-
-In looking into the contents of the chapters which lie open before us,
-we may remark three things put prominently forward, namely, the
-authority of the Word, the value of the blood, the power of the
-Spirit. These are weighty matters--matters of unspeakable
-importance--matters which must be regarded by every Christian as
-unquestionably vital and fundamental.
-
-And, first, as to the authority of the Word, it is of the deepest
-interest to see that in the consecration of the priests, as well as in
-the entire range of the sacrifices, we are brought immediately under
-the authority of the Word of God.--"And Moses said unto the
-congregation, '_This is the thing which the Lord_ commanded to be
-done.'" (Chap. viii. 5.) And again, "Moses said, '_This is the thing
-which the Lord commanded_ that ye should do: _and the glory of the
-Lord shall appear unto you_.'" (Chap. ix. 6.) Let these words sink
-down into our ears; let them be carefully and prayerfully pondered:
-they are priceless words.--"_This_ is _the_ thing which _the Lord_
-commanded." He did not say, This is the thing which is expedient,
-agreeable, or suitable; neither did he say, This is the thing which
-has been arranged by the voice of the fathers, the decree of the
-elders, or the opinion of the doctors. Moses knew nothing of such
-sources of authority. To him there was one holy, elevated, paramount
-source of authority, and that was, the Word of Jehovah, and he would
-bring every member of the assembly into direct contact with that
-blessed source. This gave assurance to the heart, and fixedness to all
-the thoughts. There was no room left for tradition, with its uncertain
-sound, or for man, with his doubtful disputations. All was clear,
-conclusive, and authoritative. Jehovah had spoken; and all that was
-needed was to hear what He had said, and obey. Neither tradition nor
-expediency has any place in the heart that has learnt to prize, to
-reverence, and to obey the Word of God.
-
-And what was to be the result of this strict adherence to the Word of
-God? A truly blessed result indeed.--"The glory of the Lord shall
-appear unto you." Had the Word been disregarded, the glory would not
-have appeared. The two things were intimately connected. The slightest
-deviation from "Thus saith Jehovah" would have prevented the beams of
-the divine glory from appearing to the congregation of Israel. Had
-there been the introduction of a single rite or ceremony not enjoined
-by the Word, or had there been the omission of aught which that Word
-commanded, Jehovah would not have manifested His glory. He could not
-sanction by the glory of His presence the neglect or rejection of His
-Word. He can bear with ignorance and infirmity, but He cannot
-sanction neglect or disobedience.
-
-Oh that all this were more solemnly considered, in this day of
-tradition and expediency! I would, in earnest affection, and in the
-deep sense of personal responsibility to my reader, exhort him to give
-diligent heed to the importance of close--I had almost said
-severe--adherence and reverent subjection to the Word of God. Let him
-try every thing by that standard, and reject all that comes not up to
-it,--let him weigh every thing in that balance, and cast aside all
-that is not full weight,--let him measure every thing by that rule,
-and refuse all deviation. If I could only be the means of awakening
-one soul to a proper sense of the place which belongs to the Word of
-God, I should feel I had not written my book for naught or in vain.
-
-Reader, pause, and, in the presence of the Searcher of hearts, ask
-yourself this plain, pointed question: Am I sanctioning by my
-presence, or adopting in my practice, any departure from, or neglect
-of, the Word of God? Make this a solemn, personal matter before the
-Lord. Be assured of it, it is of the very deepest moment--the very
-last importance. If you find that you have been in any wise connected
-with, or involved in, aught that wears not the distinct stamp of
-divine sanction, reject it at once and forever. Yes, reject it, though
-arrayed in the imposing vestments of antiquity, accredited by the
-voice of tradition, and putting forward the almost irresistible plea
-of expediency. If you cannot say, in reference to every thing with
-which you stand connected, "This is the thing which the Lord hath
-commanded," then away with it unhesitatingly, away with it forever.
-Remember these words, "As He hath done this day, so the Lord hath
-commanded to do." Yes, remember the "as" and the "so;" see that you
-are connecting them in your ways and associations, and let them never
-be separated.
-
-"So Aaron and his sons did _all things which the Lord commanded_ by
-the hand of Moses." (Chap. viii. 36.) "And Moses and Aaron went into
-the tabernacle of the congregation, and came out, and blessed the
-people: and the glory of the Lord appeared unto all the people. And
-there came a fire out from before the Lord, and consumed upon the
-altar the burnt-offering and the fat; which, when all the people saw,
-they shouted and fell on their faces." (Chap. ix. 23, 24.) Here we
-have an "eighth day" scene--a scene of resurrection-glory. Aaron,
-having offered the sacrifice, lifted up his hands in priestly
-benediction upon the people; and then Moses and Aaron retire into the
-tabernacle, and disappear, while the whole assembly is seen in waiting
-outside. Finally, Moses and Aaron, representing Christ in His double
-character as Priest and King, come forth, and bless the people; the
-glory appears in all its splendor, the fire consumes the sacrifice,
-and the entire congregation falls prostrate in worship before the
-presence of the Lord of all the earth.
-
-Now, all this was literally enacted at the consecration of Aaron and
-his sons; and, moreover, all this was the result of strict adherence
-to the Word of Jehovah. But ere I turn from this branch of the
-subject, let me remind the reader that all that these chapters contain
-is but "a shadow of good things to come." This, indeed, holds good in
-reference to the entire Mosaic economy. (Heb. x. 1.) Aaron and his
-sons together represent Christ and His priestly house; Aaron alone
-represents Christ in His sacrificial and intercessory functions; Moses
-and Aaron together represent Christ as King and Priest; "the eighth
-day" represents the day of resurrection-glory, when the congregation
-of Israel shall see the Messiah, seated as a Royal Priest upon His
-throne, and when the glory of Jehovah shall fill the whole earth, as
-the waters cover the sea. These sublime truths are largely unfolded in
-the Word, they glitter like gems of celestial brilliancy all along the
-inspired page; but lest they should, to any reader, wear the
-suspicious aspect of novelty, I shall refer him to the following
-direct Scripture proofs; viz., Num. xiv. 21; Isaiah ix. 6, 7; xi.;
-xxv. 6-12; xxxii. 1, 2; xxxv.; xxxvii. 31, 32; xl. 1-5; liv.; lix.
-16-21; lx.-lxvi.; _passim_, Jer. xxiii. 5-8; xxx. 10-24; xxxiii. 6-22;
-Ezek. xlviii. 35; Dan. vii. 13, 14; Hos. xiv. 4-9; Zeph. iii. 14-20;
-Zech. iii. 8-10; vi. 12, 13; xiv.
-
-Let us now consider the second point presented in our section, namely,
-the efficacy of the blood. This is unfolded with great fullness, and
-put forward in great prominence. Whether we contemplate the doctrine
-of sacrifice or the doctrine of priesthood, we find the shedding of
-blood gets the same important place. "And he brought the bullock for
-the sin-offering; and Aaron and his sons laid their hands upon the
-head of the bullock for the sin-offering. And he slew it; and Moses
-took the blood, and put it upon the horns of the altar round about
-with his finger, and purified the altar, and poured the blood at the
-bottom of the altar, and sanctified it, to make reconciliation upon
-it." (Chap. viii. 14, 15.) "And he brought the ram for the
-burnt-offering; and Aaron and his sons laid their hands upon the head
-of the ram. And he killed it; and Moses sprinkled the blood upon the
-altar round about." (Ver. 18, 19.) "And he brought the other ram, the
-ram of consecration; and Aaron and his sons laid their hands upon the
-head of the ram. And he slew it; and Moses took of the blood of it,
-and put it upon the tip of Aaron's right ear, and upon the thumb of
-his right hand, and upon the great toe of his right foot. And he
-brought Aaron's sons, and Moses put of the blood upon the tip of their
-right ear, and upon the thumbs of their right hands, and upon the
-great toes of their right feet; and Moses sprinkled the blood upon the
-altar round about." (Ver. 22-24.)
-
-The import of the various sacrifices has been, in some degree,
-developed in the opening chapters of this volume; but the passages
-just quoted serve to show the prominent place which the blood occupies
-in the consecration of the priests. A blood-stained _ear_ was needed
-to hearken to the divine communications, a blood-stained _hand_ was
-needed to execute the services of the sanctuary, and a blood-stained
-_foot_ was needed to tread the courts of the Lord's house. All this is
-perfect in its way. The shedding of blood was the grand foundation of
-all sacrifice for sin, and it stood connected with all the vessels of
-the ministry and with all the functions of the priesthood. Throughout
-the entire range of Levitical service, we observe the value, the
-efficacy, the power, and the wide application of the blood. "Almost
-all things are by the law purged with blood." (Heb. ix. 22.) Christ
-has entered, by His own blood, into heaven itself. He appears on the
-throne of the Majesty in the heavens in the value of all that He has
-accomplished on the cross. His presence on the throne attests the
-worth and acceptableness of His atoning blood. He is there _for us_.
-Blessed assurance! He ever liveth. He never changeth; and we are in
-Him, and as He is. He presents us to the Father in His own eternal
-perfectness; and the Father delights in us as thus presented, even as
-He delights in the One who presents us. This identification is
-typically set forth in "Aaron and his sons" laying their hands upon
-the head of each of the sacrifices. They all stood before God in the
-value of the same sacrifice. Whether it were the "bullock for the
-sin-offering," "the ram for the burnt-offering," or "the ram of
-consecration," they jointly laid their hands on all. True, Aaron alone
-was anointed before the blood was shed,--he was clad in his robes of
-office and anointed with the holy oil before ever his sons were
-clothed or anointed. The reason of this is obvious. Aaron, when spoken
-of by himself, typifies Christ in His own peerless excellency and
-dignity; and, as we know, Christ appeared in all His own personal
-worth and was anointed by the Holy Ghost previous to the
-accomplishment of His atoning work. In all things He has the
-pre-eminence. (Col. i.) Still, there is the fullest identification
-afterwards between Aaron and his sons, as there is the fullest
-identification between Christ and His people. "The Sanctifier and the
-sanctified are all of one." (Heb. ii.) The personal distinctness
-enhances the value of the mystic oneness.
-
-This truth of the distinctness and yet oneness of the Head and members
-leads us naturally to our third and last point, namely, the power of
-the Spirit. We may remark how much takes place between the anointing
-of Aaron and the anointing of his sons with him. The blood is shed,
-the fat consumed on the altar, and the breast waved before the Lord.
-In other words, the Sacrifice is perfected, the sweet odor thereof
-ascends to God, and the One who offered it ascends in the power of
-resurrection, and takes His place on high. All this comes in between
-the anointing of the Head and the anointing of the members. Let us
-quote and compare the passages. First, as to Aaron alone, we read,
-"And he put upon him the coat, and girded him with the girdle, and
-clothed him with the robe, and put the ephod upon him, and he girded
-him with the curious girdle of the ephod, and bound it unto him
-therewith. And he put the breastplate upon him; also he put in the
-breastplate the Urim and the Thummim. And he put the mitre upon his
-head; and upon the mitre, even upon his forefront, did he put the
-golden plate, the holy crown; as the Lord commanded Moses. And Moses
-took the anointing oil, and anointed the tabernacle and all that was
-therein, and sanctified them. And he sprinkled thereof upon the altar
-seven times, and anointed the altar and all his vessels, both the
-laver and his foot, to sanctify them. And he poured of the anointing
-oil upon Aaron's head, and anointed him, to sanctify him." (Chap.
-viii. 7-12.)
-
-Here we have Aaron presented alone. The anointing oil is poured upon
-his head, and that, too, in immediate connection with the anointing of
-all the vessels of the tabernacle. The whole assembly was permitted to
-behold the high-priest clothed in his official robes, mitred and
-anointed; and not only so, but as each garment was put on--as each act
-was performed--as each ceremony was enacted, it was seen to be
-immediately founded upon the authority of the Word. There was nothing
-vague, nothing arbitrary, nothing imaginative: all was divinely
-stable. The need of the congregation was fully met, and met in such a
-way as that it could be said, "This is the thing which Jehovah
-commanded to be done."
-
-Now, in Aaron anointed alone, previous to the shedding of the blood,
-we have a type of Christ, who, until He offered Himself upon the
-cross, stood entirely alone. There could be no union between Him and
-His people save on the ground of death and resurrection. This
-all-important truth has already been referred to, and, in some
-measure, developed in connection with the subject of sacrifice; but it
-adds force and interest to it to see it so distinctly presented in
-connection with the question of priesthood. Without shedding of blood
-there was no remission--the sacrifice was not completed. So, also,
-without shedding of blood Aaron and his sons could not be anointed
-together. Let the reader note this fact; let him be assured of it, it
-is worthy of his deepest attention. We must ever beware of passing
-lightly over any circumstance in the Levitical economy. Every thing
-has its own specific voice and meaning; and the One who designed and
-developed the order can expound to the heart and understanding what
-that order means.
-
-"And Moses took of the anointing _oil_, and of the _blood_ which was
-upon the altar, and sprinkled it upon Aaron, and upon his garments,
-and upon his sons, and upon his sons' garments _with him_; and
-sanctified Aaron, and his garments, and his sons, and his sons'
-garments _with him_." (Chap. viii. 30.) Why were not Aaron's sons
-anointed with him at verse 12? Simply because the blood had not been
-shed. When "the blood" and "the oil" could be connected together, then
-Aaron and his sons could be "anointed" and "sanctified" together, but
-not until then. "And for their sakes I sanctify Myself, that they
-also might be sanctified through the truth." (John xvii. 19.) The
-reader who could lightly pass over so marked a circumstance, or say it
-meant nothing, has yet to learn to value aright the types of the Old
-Testament scriptures--"the shadows of good things to come;" and, on
-the other hand, the one who admits that it does mean something, but
-yet refuses to inquire and understand what that something is, is doing
-serious damage to his own soul, and manifesting but little interest in
-the precious oracles of God.
-
-"And Moses said unto Aaron and to his sons, 'Boil the flesh at the
-door of the tabernacle of the congregation; and there eat it with the
-bread that is in the basket of consecrations, as I commanded, saying,
-Aaron and his sons shall eat it. And that which remaineth of the flesh
-and of the bread shall ye burn with fire. And ye shall not go out of
-the door of the tabernacle of the congregation in seven days, until
-the days of your consecration be at an end; for seven days shall He
-consecrate you. As He hath done this day, so the Lord hath commanded
-to do, to make an atonement for you. Therefore shall ye abide at the
-door of the tabernacle of the congregation day and night seven days,
-and keep the charge of the Lord, that ye die not; for so I am
-commanded.'" (Ver. 31-35.) These verses furnish a fine type of Christ
-and His people feeding together upon the results of accomplished
-atonement. Aaron and his sons, having been anointed together on the
-ground of the shed blood, are here presented to our view as shut in
-within the precincts of the tabernacle during "seven days." A striking
-figure of the present position of Christ and His members during the
-entire of this dispensation--shut in with God, and waiting for the
-manifestation of the glory. Blessed position! Blessed portion! Blessed
-hope! To be associated with Christ, shut in with God, waiting for the
-day of glory, and, while waiting for the glory, feeding upon the
-riches of divine grace, in the power of holiness, are blessings of the
-most precious nature--privileges of the very highest order. Oh, for a
-capacity to take them in, a heart to enjoy them, a deeper sense of
-their magnitude! May our hearts be withdrawn from all that pertains to
-this present evil world, so that we may feed upon the contents of "the
-basket of consecrations," which is our proper food as priests in the
-sanctuary of God.
-
-"And it came to pass _on the eighth day_, that Moses called Aaron, and
-his sons, and _the elders of Israel_. And he said unto Aaron, 'Take
-thee a young calf for a sin-offering, and a ram for a burnt-offering,
-without blemish, and offer them before the Lord. And unto _the
-children of Israel_ thou shalt speak, saying, Take ye a kid of the
-goats for a sin-offering; and a calf and a lamb, both of the first
-year, without blemish, for a burnt-offering; also a bullock and a ram
-for peace-offerings, to sacrifice before the Lord; and a meat-offering
-mingled with oil; for TO-DAY THE LORD WILL APPEAR UNTO YOU.'" (Chap.
-ix. 1-4.)
-
-The "seven days" being over, during which Aaron and his sons were shut
-in in the retirement of the tabernacle, the whole congregation is now
-introduced, and the glory of Jehovah unfolds itself. This gives great
-completeness to the whole scene. The shadows of good things to come
-are here passing before us, in their divine order. The "eighth day" is
-a shadow of that bright millennial morning which is about to dawn upon
-this earth, when the congregation of Israel shall behold the true
-Priest coming forth from the sanctuary, where He is now hidden from
-the eyes of men, and with Him a company of priests--the companions of
-His retirement, and the happy participators of His manifested glory.
-In short, nothing, as a type or shadow, could be more complete. In the
-first place, Aaron and his sons washed with water--a type of Christ
-and His people, as viewed in God's eternal decree, sanctified together
-in purpose. (Chap. viii. 6.) Then we have the mode and order in which
-this purpose was to be carried out. Aaron, in solitude, is robed and
-anointed--a type of Christ as sanctified and sent into the world, and
-anointed by the Holy Ghost. (Ver. 7-12; comp. Luke iii. 21, 22; John
-x. 36; xii. 24.) Then we have the presentation and acceptance of the
-sacrifice, in virtue of which Aaron and his sons were anointed and
-sanctified _together_ (ver. 14-29.)--a type of the cross, in its
-application to those who now constitute Christ's priestly household,
-who are united to Him, anointed with Him, hidden with Him, and
-expecting with Him "the eighth day," when He with them shall be
-manifested in all the brightness of that glory which belongs to Him in
-the eternal purpose of God. (John xiv. 19; Acts ii. 33; xix. 1-7; Col.
-iii. 1-4.) Finally, we have Israel brought into the full enjoyment of
-the results of accomplished atonement. They are gathered before the
-Lord; "and Aaron lifted up his hand toward the people, and blessed
-them, and came down from offering of the sin-offering, and the
-burnt-offering, and peace-offerings." (See chap. ix. 1-22.)
-
-What, now, we may legitimately inquire, remains to be done? Simply
-that the top-stone should be brought forth with shoutings of victory
-and hymns of praise. "And Moses and Aaron went into the tabernacle of
-the congregation, and came out, and blessed the people: and _the glory
-of the Lord appeared unto all the people_. And there came a fire out
-from before the Lord, and consumed upon the altar the burnt-offering
-and the fat: which when all the people saw, THEY SHOUTED, AND FELL ON
-THEIR FACES." (Ver. 23, 24.) This was the shout of victory--the
-prostration of worship. All was complete. The sacrifice, the robed and
-mitred priest, the priestly family associated with their head, the
-priestly benediction, the appearance of the king and priest; in short,
-nothing was lacking, and therefore the divine glory appeared, and the
-whole assembly fell prostrate in adoring worship. It is altogether a
-truly magnificent scene--a marvelously beautiful shadow of good things
-to come. And be it remembered, that all which is here shadowed forth
-will ere long be fully actualized. Our great High-Priest has passed
-into the heavens, in the full value and power of accomplished
-atonement. He is hidden there now, and with Him all the members of His
-priestly family; but when the "seven days" have run their course, and
-"the eighth day" casts its beams upon the earth, then shall the
-remnant of Israel--a repentant and an expectant people--hail, with a
-shout of victory, the manifested presence of the Royal Priest; and in
-immediate association with Him shall be seen a company of worshipers,
-occupying the most exalted position. These are "the good things to
-come"--things, surely, well worth waiting for--things worthy of God to
-give--things in which He shall be eternally glorified, and His people
-eternally blessed.
-
-
-
-
-CHAPTER X.
-
-
-The page of human history has ever been a sadly blotted one. It is a
-record of failure from first to last. Amid all the delights of Eden,
-man hearkened to the tempter's lie (Gen. iii.); when preserved from
-judgment by the hand of electing love, and introduced into a restored
-earth, he was guilty of the sin of intemperance (Gen. ix.); when
-conducted, by Jehovah's outstretched arm, into the land of Canaan, he
-"forsook the Lord, and served Baal and Ashtaroth" (Judges ii. 13.);
-when placed at the very summit of earthly power and glory, with
-untold wealth at his feet, and all the resources of the world at his
-command, he gave his heart to the uncircumcised stranger. (1 Kings
-xi.) No sooner had the blessings of the gospel been promulgated than
-it became needful for the Holy Ghost to prophesy concerning "grievous
-wolves," "apostacy," and all manner of failure. (Acts xx. 29; 1 Tim.
-iv. 1-3; 2 Tim. iii. 1-5; 2 Pet. ii.; Jude.) And, to crown all, we
-have the prophetic record of human apostacy from amid all the
-splendors of millennial glory. (Rev. xx. 7-10.)
-
-Thus, man spoils every thing. Place him in a position of highest
-dignity, and he will degrade himself; endow him with the most ample
-privileges, and he will abuse them; scatter blessings around him in
-richest profusion, and he will prove ungrateful, place him in the
-midst of the most impressive institutions, and he will corrupt them.
-Such is man! Such is nature in its fairest forms and under the most
-favorable circumstances!
-
-Hence, therefore, we are in a measure prepared for the words with
-which our chapter opens--"And Nadab and Abihu, the sons of Aaron, took
-either of them his censer, and put fire therein, and put incense
-thereon, and offered strange fire before the Lord, which He commanded
-them not." What a contrast to the scene with which our last section
-closed! There, all was done "as the Lord commanded," and the result
-was, manifested glory; here, something is done "which the Lord
-commanded them not," and the result is, judgment. Hardly had the echo
-of the shout of victory died away ere the elements of a spurious
-worship were prepared,--hardly had the divine position been assumed
-ere it was deliberately abandoned, through neglect of the divine
-commandment. No sooner were those priests inaugurated than they
-grievously failed in the discharge of their priestly functions.
-
-And in what did their failure consist? Were they spurious priests?
-were they mere pretenders? By no means. They were genuine sons of
-Aaron--true members of the priestly family--duly appointed priests.
-Their vessels of ministry, and their priestly garments too, would seem
-to have been all right. What, then, was their sin? Did they stain the
-curtains of the tabernacle with human blood? or pollute the sacred
-precincts with some crime which shocks the moral sense? We have no
-proof of their having done so. Their sin was this: "They offered
-strange fire before the Lord, which He commanded them not." Here was
-their sin. They departed in their worship from the plain word of
-Jehovah, who had fully and plainly instructed them as to the mode of
-their worship. We have already alluded to the divine fullness and
-sufficiency of the word of the Lord, in reference to every branch of
-priestly service. There was no room left for man to introduce what he
-might deem desirable or expedient. "This is the thing which the Lord
-hath commanded" was quite sufficient. It made all very plain and very
-simple. Nothing was needed on man's part save a spirit of implicit
-obedience to the divine command. But herein they failed. Man has
-always proved himself ill-disposed to walk in the narrow path of
-strict adherence to the plain word of God. The bypath has ever seemed
-to present resistless charms to the poor human heart. "Stolen waters
-are sweet, and bread eaten in secret is pleasant." (Prov. ix. 17.)
-Such is the enemy's language; but the lowly, obedient heart knows full
-well that the path of subjection to the Word of God is the only one
-that leads to "waters" that are really "sweet," or to "bread" that can
-be rightly called "pleasant." Nadab and Abihu might have deemed one
-kind of "fire" as good as another, but it was not their province to
-decide as to that. They should have acted according to the word of the
-Lord; but instead of this, they took their own way and reaped the
-awful fruits thereof. "He knoweth not that the dead are there; and
-that her guests are in the depths of hell."
-
-"And there went out fire from the Lord, and devoured them, and they
-died before the Lord." How deeply solemn! Jehovah was dwelling in the
-midst of His people, to govern, to judge, and to act, according to the
-claims of His nature. At the close of chapter ix, we read, "And there
-came a fire out from before the Lord, and consumed upon the altar the
-burnt-offering and the fat." This was Jehovah's acceptance of a true
-sacrifice; but in chapter x, it is His judgment upon erring priests.
-It is a double action of the same fire. The burnt-offering went up as
-a sweet odor: the "strange fire" was rejected as an abomination. The
-Lord was glorified in the former; but it would have been a dishonor
-to accept the latter. Divine grace accepted and delighted in that
-which was a type of Christ's most precious sacrifice: divine holiness
-rejected that which was the fruit of man's corrupt will--a will never
-more hideous and abominable than when active in the things of God.
-
-"Then Moses said unto Aaron, 'This is it that the Lord spake, saying,
-I will be sanctified in them that come nigh Me, and before all the
-people I will be glorified.'" The dignity and glory of the entire
-economy depended upon the strict maintenance of Jehovah's righteous
-claims. If these were to be trifled with, all was forfeited. If man
-were permitted to defile the sanctuary of the divine presence by
-"strange fire," there was an end to every thing. Nothing could be
-permitted to ascend from the priestly censer but the pure fire,
-kindled from off the altar of God, and fed by the "pure incense beaten
-small." Beauteous type of true saintly worship, of which the Father is
-the object, Christ the material, and the Holy Ghost the power. Man
-must not be allowed to introduce his devices into the worship of God.
-All his efforts can only issue in the presentation of "strange
-fire"--unhallowed incense--false worship. His very best attempts are
-an absolute abomination in the sight of God.
-
-I speak not here of the honest struggles of earnest spirits searching
-after peace with God,--of the sincere efforts of upright, though
-unenlightened, consciences to attain to a knowledge of the
-forgiveness of sins by works of law or the ordinances of symtematic
-religion; all such will doubtless issue, through the exceeding
-goodness of God, in the clear light of a known and an enjoyed
-salvation. They prove very clearly that peace is earnestly sought;
-though, at the same time, they prove just as clearly that peace has
-not yet been found. There never yet was one who honestly followed the
-faintest glimmerings of light which fell upon his understanding who
-did not, in due time, receive more. "To him that hath shall more be
-given." And again, "The path of the just is as the shining light,
-which shineth more and more unto the perfect day."
-
-All this is as plain as it is encouraging; but it leaves wholly
-untouched the question of the human will, and its impious workings in
-connection with the service and worship of God. All such workings must
-inevitably call down, sooner or later, the solemn judgment of a
-righteous God, who cannot suffer His claims to be trifled with. "I
-will be sanctified in them that come nigh Me, and before all the
-people I will be glorified." Men will be dealt with according to their
-profession. If men are honestly seeking, they will assuredly find; but
-when men approach as worshipers, they are no longer to be regarded as
-seekers, but as those who profess to have found; and then, if their
-priestly censer smokes with unhallowed fire--if they offer unto God
-the elements of a spurious worship--if they profess to tread His
-courts, unwashed, unsanctified, unsubdued--if they place on His altar
-the workings of their own corrupt will, what must be the result?
-Judgment! Yes, sooner or later, judgment must come. It may linger, but
-it will come. It could not be otherwise. And not only must judgment
-come at last, but there is, in every case, the immediate rejection on
-the part of Heaven of all worship which has not the Father for its
-object, Christ for its material, and the Holy Ghost for its power.
-God's holiness is as quick to reject all "strange fire" as His grace
-is ready to accept the faintest, feeblest breathings of a true heart.
-He must pour out His righteous judgment upon all false worship, though
-He will never "quench the smoking flax nor break the bruised reed."
-The thought of this is most solemnizing, when one calls to mind the
-thousands of censers smoking with strange fire throughout the wide
-domain of christendom. May the Lord, in His rich grace, add to the
-number of true worshipers, who worship the Father in spirit and in
-truth. (John iv.) It is infinitely happier to think of the true
-worship ascending from honest hearts to the throne of God, than to
-contemplate, even for a moment, the spurious worship on which the
-divine judgments must ere long be poured out. Every one who knows,
-through grace, the pardon of his sins through the atoning blood of
-Jesus, can worship the Father in spirit and in truth. He knows the
-proper ground, the proper object, the proper title, the proper
-capacity of worship. These things can only be known in a divine way.
-They do not belong to nature or to earth. They are spiritual and
-heavenly. Very much of that which passes among men for the worship of
-God is but "strange fire" after all. There is neither the pure fire
-nor the pure incense, and therefore Heaven accepts it not; and albeit
-the divine judgment is not seen to fall upon those who present such
-worship as it fell upon Nadab and Abihu of old, this is only because
-"God is in Christ reconciling the world unto Himself, not imputing
-their trespasses unto them." It is not because the worship is
-acceptable to God, but because God is gracious. The time, however, is
-rapidly approaching when the strange fire will be quenched
-forever--when the throne of God shall no longer be insulted by clouds
-of impure incense ascending from unpurged worshipers--when all that is
-spurious shall be abolished, and the whole universe shall be as one
-vast and magnificent temple, in which the one true God--Father, Son,
-and Holy Ghost--shall be worshiped throughout the everlasting ages.
-
-    "Grateful incense this, ascending
-      Ever to the Father's throne;
-    Every knee to Jesus bending,
-      All the mind in heaven is one.
-
-    All the Father's counsels claiming
-      Equal honors to the Son,
-    All the Son's effulgence beaming
-      Makes the Father's glory known.
-
-    By the Spirit all pervading,
-      Hosts unnumbered round the Lamb,
-    Crowned with light and joy unfading,
-      Hail Him as the great 'I AM.'"
-
-For this the redeemed are waiting; and, blessed be God, it is but a
-little while when all their longing desires shall be fully met, and
-met forever--yea, met after such a fashion as to elicit from each and
-all the touching confession of Sheba's queen that "the half was not
-told me." May the Lord hasten the happy time!
-
-We must now return to our solemn chapter, and, lingering a little
-longer over it, endeavor to gather up and bear away with us some of
-its salutary teaching; for truly salutary it is, in an age like the
-present, when there is so much "strange fire" abroad.
-
-There is something unusually arresting and impressive in the way in
-which Aaron received the heavy stroke of divine judgment.--"_Aaron
-held his peace._" It was a solemn scene. His two sons struck dead at
-his side--smitten down by the fire of divine judgment.[20] He had but
-just seen them clothed in their garments of glory and beauty--washed,
-robed, and anointed. They had stood with him before the Lord to be
-inaugurated into the priestly office; they had offered, in company
-with him, the appointed sacrifices; they had seen the beams of the
-divine glory darting from the shekinah; they had seen the fire of
-Jehovah fall upon the sacrifice and consume it; they had heard the
-shout of triumph issuing from an assembly of adoring worshipers;--all
-this had but recently passed before him; and now, alas! his two sons
-lie at his side in the grasp of death. The fire of the Lord, which so
-recently fed upon an acceptable sacrifice, had now fallen in judgment
-upon them, and what could he say? Nothing. "Aaron held his peace." "I
-was dumb and opened not my mouth, because Thou didst it." It was the
-hand of God; and although it might, in the judgment of flesh and
-blood, seem to be a very heavy hand, yet he had only to bow his head
-in silent awe and reverent acquiescence. "_I_ was dumb ... because
-_Thou_ didst it." This was the suited attitude in the presence of the
-divine visitation. Aaron doubtless felt that the very pillars of his
-house were shaken by the thunder of divine judgment, and he could only
-stand in silent amazement in the midst of the soul-subduing scene. A
-father bereaved of his two sons, and in such a manner, and under such
-circumstances, was no ordinary case. It furnished a deeply impressive
-commentary upon the words of the Psalmist, "God is greatly to be
-feared in the assembly of the saints, and to be had in reverence of
-all them that are about Him." (Psalm lxxxix.) "Who would not fear
-Thee, O Lord, and glorify Thy name?" May we learn to walk softly in
-the divine presence--to tread Jehovah's courts with unshod foot and
-reverent spirit. May our priestly censer ever bear upon it the one
-material--the beaten incense of Christ's manifold perfections, and may
-the power of the Spirit kindle up the hallowed flame. All else is not
-only worthless, but vile. Every thing that springs from nature's
-energy, every thing produced by the actings of the human will--the
-most fragrant incense of man's devising--the most intense ardor of
-natural devotion, will all issue in "strange fire," and evoke the
-solemn judgment of the Lord God Almighty. Oh for a thoroughly truthful
-heart and worshiping spirit, in the presence of our God and Father,
-continually!
-
-  [20] Lest any reader should be troubled with a difficulty in reference
-  to the souls of Nadab and Abihu, I would say that no such question
-  ought ever to be raised. In such cases as Nadab and Abihu in Leviticus
-  x, Korah and his company in Numbers xvi, the whole congregation,
-  Joshua and Caleb excepted, whose carcases fell in the wilderness
-  (Numb. xiv. and Heb. iii.), Achan and his family (Josh. vii.), Ananias
-  and Sapphira (Acts v.), those who were judged for abuses at the Lord's
-  table (1 Cor. xi.),--in all such cases, the question of the soul's
-  salvation is never raised. We are simply called to see in them the
-  solemn actings of God in government in the midst of His people. This
-  relieves the mind from all difficulty. Jehovah dwelt, of old, between
-  the cherubim, to judge His people in every thing; and God the Holy
-  Ghost dwells now in the Church, to order and govern according to the
-  perfection of His presence. He was so really and personally present
-  that Ananias and Sapphira could lie to Him, and He could execute
-  judgment upon them. It was as positive and as immediate an exhibition
-  of His actings in government as we have in the matter of Nadab and
-  Abihu, or Achan, or any other.
-
-  This is a great truth to get hold of. God is not only _for_ His
-  people, but _with_ them, and _in_ them. He is to be counted upon for
-  every thing, whether it be great or small. He is present to comfort
-  and help. He is there to chasten and judge; He is there "for exigence
-  of every hour." He is sufficient. Let faith count upon Him. "Where two
-  or three are gathered together in My name, there am I." (Matt. xviii.
-  20.) And, assuredly, where He is, we want no more.
-
-But let not any upright, though timid, heart be discouraged or
-alarmed. It is too often the case that those who really ought to be
-alarmed take no heed, while those for whom the Spirit of grace would
-only design a word of comfort and encouragement apply to themselves
-in a wrong way the startling warnings of holy Scripture. No doubt, the
-meek and contrite heart that trembles at the word of the Lord is in a
-safe condition; but then we should remember that a father warns his
-child, not because he does not regard him as his child, but because he
-does, and one of the happiest proofs of the relationship is the
-disposition to receive and profit by the warning. The parental voice,
-even though its tone be that of solemn admonition, will reach the
-child's heart, but certainly not to raise in that heart a question as
-to its relationship with the one who speaks. If a son were to question
-his sonship whenever his father warns, it would be a poor affair
-indeed. The judgment which had just fallen upon Aaron's house did not
-make him doubt that he was really a priest; it merely had the effect
-of teaching him how to conduct himself in that high and holy position.
-
-"And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his
-sons, 'Uncover not your heads, neither rend your clothes; lest ye die,
-and lest wrath come upon all the people: but let your brethren, the
-whole house of Israel, bewail the burning which the Lord hath kindled.
-And ye shall not go out from the door of the tabernacle of the
-congregation, lest ye die; for the anointing oil of the Lord is upon
-you.' And they did according to the word of Moses."
-
-Aaron, Eleazar, and Ithamar were to remain unmoved in their elevated
-place--their holy dignity--their position of priestly sanctity.
-Neither the failure nor yet the judgment consequent thereon was to be
-allowed to interfere with those who wore the priestly robes and were
-anointed with "the oil of the Lord." That holy oil had placed them in
-a sacred inclosure, where the influences of sin, of death, and of
-judgment could not reach them. Those who were outside, who were at a
-distance from the sanctuary, who were not in the position of priests,
-they might "bewail the burning;" but as for Aaron and his sons, they
-were to go on in the discharge of their hallowed functions as though
-nothing had happened. Priests in the sanctuary were not to bewail, but
-to worship--they were not to weep, as in the presence of death, but to
-bow their anointed heads in the presence of the divine visitation.
-"The fire of the Lord" might act, and do its solemn work of judgment;
-but to a priest it mattered not what that "fire" had come to
-do--whether to express the divine approval by consuming a sacrifice,
-or the divine displeasure by consuming the offerers of "strange
-fire"--he had but to worship. That "fire" was a well-known
-manifestation of the divine presence in Israel of old, and whether it
-acted in "mercy or in judgment," the business of all true priests was
-to worship. "I will sing of mercy and of judgment; unto Thee, O Lord,
-will I sing."
-
-There is a deep and holy lesson for the soul in all this. Those who
-are brought nigh to God, in the power of the blood, and by the
-anointing of the Holy Ghost, must move in a sphere beyond the range
-of nature's influences. Priestly nearness to God gives the soul such
-an insight into all His ways, such a sense of the rightness of all His
-dispensations, that one is enabled to worship in His presence, even
-though the stroke of His hand has removed from us the object of tender
-affection. It may be asked, Are we to be Stoics? I ask, Were Aaron and
-his sons Stoics? Nay, they were priests. Did they not feel as men?
-Yes; but they worshiped as priests. This is profound. It opens up a
-region of thought, feeling, and experience in which nature can never
-move--a region of which, with all its boasted refinement and
-sentimentality, nature knows absolutely nothing. We must tread the
-sanctuary of God in true priestly energy, in order to enter into the
-depth, meaning, and power of such holy mysteries.
-
-The prophet Ezekiel was called, in his day, to sit down to this
-difficult lesson. "Also the word of the Lord came unto me, saying,
-'Son of man, behold, I take away from thee the desire of thine eyes
-with a stroke: yet neither shalt thou mourn nor weep, neither shall
-thy tears run down. Forbear to cry, make no mourning for the dead,
-bind the tire of thine head upon thee, and put on thy shoes upon thy
-feet, and cover not thy lips, and eat not the bread of _men_.'... And
-I did in the morning as I was commanded." (Ez. xxiv. 16-18.) It will
-be said that all this was as "a sign" to Israel. True; but it proves
-that in prophetic testimony, as well as in priestly worship, we must
-rise superior to all the claims and influences of nature and of earth.
-Aaron's sons and Ezekiel's wife were cut down with a stroke, and yet
-neither the priest nor the prophet was to uncover his head or shed a
-tear.
-
-Oh, my reader, how far have you and I progressed in this profound
-lesson? No doubt both reader and writer have to make the same
-humiliating confession. Too often, alas! we "walk as men" and "eat the
-bread of men"--too often are we robbed of our high priestly privileges
-by the workings of nature and the influences of earth. These things
-must be watched against. Nothing save realized priestly nearness to
-God can ever preserve the heart from the power of evil or maintain its
-spiritual tone. All believers are priests unto God, and nothing can
-possibly deprive them of their position as such; but though they
-cannot lose their position, they may grievously fail in the discharge
-of their functions. These things are not sufficiently distinguished.
-Some there are who, while looking at the precious truth of the
-believer's security, forget the possibility of his failing in the
-discharge of his priestly functions: others, on the contrary, looking
-at the failure, venture to call in question the security.
-
-Now, I desire that my reader should keep clear of both the above
-errors. He should be fully established in the divine doctrine of the
-eternal security of every member of the true priestly house; but he
-should also bear in mind the possibility of failure, and the constant
-need of watchfulness and prayer, lest he should fail. May all those
-who have been brought to know the hallowed elevation of priests unto
-God be preserved, by His heavenly grace, from every species of
-failure, whether it be personal defilement or the presentation of any
-of the varied forms of "strange fire," which abound so in the
-professing church.
-
-"And the Lord spake unto Aaron, saying, 'Do not drink wine nor strong
-drink, thou, nor thy sons with thee, when ye go into the tabernacle of
-the congregation, lest ye die: it shall be a statute forever
-throughout your generations: and that ye may put difference between
-holy and unholy, and between unclean and clean; and that ye may teach
-the children of Israel all the statutes which the Lord hath spoken
-unto them by the hand of Moses.'" (Ver. 8-11.)
-
-The effect of wine is to excite nature, and all natural excitement
-hinders that calm, well-balanced condition of soul which is essential
-to the proper discharge of the priestly office. So far from using any
-means to excite nature, we should treat it as a thing having no
-existence. Thus only shall we be in a moral condition to serve in the
-sanctuary, to form a dispassionate judgment between clean and unclean,
-and to expound and communicate the mind of God. It devolves upon each
-one to judge for himself what, in his special case, would act as "wine
-or strong drink."[21] The things which excite mere nature are
-manifold indeed--wealth, ambition, politics, the varied objects of
-emulation around us in the world. All these things act with exciting
-power upon nature, and entirely unfit us for every department of
-priestly service. If the heart be swollen with feelings of pride,
-covetousness, or emulation, it is utterly impossible that the pure air
-of the sanctuary can be enjoyed, or the sacred functions of priestly
-ministry discharged. Men speak of the versatility of genius, or a
-capacity to turn quickly from one thing to another; but the most
-versatile genius that was ever possessed could not enable a man to
-pass from an unhallowed arena of literary, commercial, or political
-competition, into the holy retirement of the sanctuary of the divine
-presence; nor could it ever adjust the eye that had become dimmed by
-the influence of such scenes, so as to enable it to discern, with
-priestly accuracy, the difference "between holy and unholy, and
-between unclean and clean." No, my reader, God's priests must keep
-themselves apart from "wine and strong drink." Theirs is a path of
-holy separation and abstraction. They are to be raised far above the
-influence of earthly joy as well as earthly sorrow. If they have aught
-to do with "strong wine," it is only that it may "be poured unto the
-Lord for a drink-offering, in the holy place." (Numb. xxviii. 7.) In
-other words, the joy of God's priests is not the joy of earth, but the
-joy of heaven--the joy of the sanctuary. "The joy of the Lord is their
-strength."
-
-  [21] Some have thought that, owing to the special place which this
-  direction about wine occupies, Nadab and Abihu must have been under
-  the influence of strong drink when they offered the "strange fire."
-  But be this as it may, we have to be thankful for a most valuable
-  principle in reference to our conduct as spiritual priests. We are to
-  refrain from every thing which would produce the same effect upon our
-  spiritual man as strong drink produces upon the physical man.
-
-  It needs hardly to be remarked that the Christian should be _most
-  jealous_ over himself as to the use of wine or strong drink. Timothy,
-  as we know, needed an apostolic recommendation to induce him even to
-  touch it for his health's sake. (1 Tim. v.) A beauteous proof of
-  Timothy's habitual self-denial, and of the thoughtful love of the
-  Spirit in the apostle. I must confess that one's moral sense is
-  offended by seeing Christians making use of strong drink in cases
-  where it is very manifestly not medicinal. I rarely, if ever, see a
-  spiritual person indulge in such a thing. One trembles to see a
-  Christian the mere slave of a habit, whatever that habit may be. It
-  proves that he is not keeping his body in subjection.
-
-Would that all this holy instruction were more deeply pondered by us!
-We surely stand much in need of it. If our priestly responsibilities
-are not duly attended to, all must be deranged. When we contemplate
-the camp of Israel, we may observe three circles, and the innermost of
-these circles had its centre in the sanctuary. There was first the
-circle of men of war (Numb. i, ii.); then the circle of Levites round
-about the tabernacle (Numb. iii, iv.); and lastly, the innermost
-circle of priests, ministering in the holy place. Now, let it be
-remembered that the believer is called to move in all those circles.
-He enters into conflict, as a man of war (Eph. vi. 11-17; 1 Tim. i.
-18; vi. 12; 2 Tim. iv. 7.); he serves, as a Levite, in the midst of
-his brethren, according to his measure and sphere (Matt. xv. 14, 15;
-Luke xix. 12, 13.); finally, he sacrifices and worships, as a priest,
-in the holy place (Heb. xiii. 15, 16; 1 Pet. ii. 5, 9.). The last of
-these shall endure forever. And, moreover, it is as we are enabled
-now to move aright in that holy circle that all other relations and
-responsibilities are rightly discharged. Hence, every thing that
-incapacitates us for our priestly functions--every thing that draws us
-off from the centre of that innermost circle, in which it is our
-privilege to move--every thing, in short, that tends to derange our
-priestly relation, or dim our priestly vision, must, of necessity,
-unfit us for the service which we are called to render, and for the
-warfare which we are called to wage.
-
-These are weighty considerations. Let us dwell upon them. The heart
-must be kept right, the conscience pure, the eye single, the spiritual
-vision undimmed. The soul's business in the holy place must be
-faithfully and diligently attended to, else we shall go all wrong.
-Private communion with God must be kept up, else we shall be fruitless
-as servants, and defeated as men of war. It is vain for us to bustle
-about, and run hither and thither in what we call service, or indulge
-in vapid words about Christian armor and Christian warfare. If we are
-not keeping our priestly garments unspotted, and if we are not keeping
-ourselves free from all that would excite nature, we shall assuredly
-break down. The _priest_ must keep his heart with all diligence, else
-the _Levite_ will fail, and the _warrior_ will be defeated.
-
-It is, let me repeat it, the business of each one to be fully aware of
-what it is that to him proves to be "wine and strong drink"--what it
-is that produces excitement--that blunts his spiritual perception, or
-dims his priestly vision. It may be an auction-mart, a cattle-show, a
-newspaper,--it may be the merest trifle. But no matter what it is, if
-it tends to excite, it will disqualify us for priestly ministry; and
-if we are disqualified as priests, we are unfit for every thing,
-inasmuch as our success in every department and in every sphere must
-ever depend upon our cultivating a spirit of worship.
-
-Let us, then, exercise a spirit of self-judgment--a spirit of
-watchfulness over our habits, our ways, and our associations; and when
-we, by grace, discover aught that tends, in the smallest, degree to
-unfit us for the elevated exercises of the sanctuary, let us put it
-away from us, cost what it may. Let us not suffer ourselves to be the
-slaves of a habit. Communion with God should be dearer to our hearts
-than all beside; and just in proportion as we prize that communion,
-shall we watch and pray against any thing that would rob us of
-it--every thing that would excite, ruffle, or unhinge.[22]
-
-  [22] Some, perhaps, may think that the wording of Leviticus x. 9
-  affords a warrant for _occasional_ indulgence in those things which
-  tend to excite the natural mind, inasmuch as it is said, "Do not drink
-  wine nor strong drink ... _when_ ye go into the tabernacle of the
-  congregation." To this we may reply that the sanctuary is not a place
-  which the Christian is _occasionally_ to visit, but a place in which
-  he is _habitually_ to serve and worship. It is the sphere in which he
-  should "live, and move, and have his being." The more we live in the
-  presence of God, the less can we bear to be out of it; and no one who
-  knows the deep joy of being there could lightly indulge in aught that
-  would take or keep him thence. There is not that object within the
-  compass of earth which would, in the judgment of a spiritual mind, be
-  an equivalent for one hour's fellowship with God.
-
-"And Moses spake unto Aaron, and unto Eleazar, and unto Ithamar, his
-sons that were left, 'Take the meat-offering that remaineth of the
-offerings of the Lord made by fire, and eat it without leaven beside
-the altar; for it is most holy: and ye shall eat it in the holy place,
-because it is thy due, and thy sons' due, of the sacrifices of the
-Lord made by fire; for so I am commanded.'" (Ver. 12, 13.)
-
-There are few things in which we are more prone to fail than in the
-maintenance of the divine standard when human failure has set in. Like
-David, when the Lord made a breach upon Uzzah because of his failure
-in putting his hand to the ark, "he was afraid of God that day,
-saying, 'How shall I bring the ark of God home to me?'" (1 Chron.
-xiii. 12.) It is exceedingly difficult to bow to the divine judgment
-and, at the same time, to hold fast the divine ground. The temptation
-is to lower the standard--to come down from the lofty elevation--to
-take human ground. We must ever carefully guard against this evil,
-which is all the more dangerous as wearing the garb of modesty,
-self-distrust, and humility. Aaron and his sons, notwithstanding all
-that had occurred, were to eat the meat-offering in the holy place.
-They were to do so, not because all had gone on in perfect order, but
-"because it is thy due," and "so I am commanded." Though there had
-been failure, yet their place was in the tabernacle; and those who
-were there had certain "dues" founded upon the divine commandment.
-Though man had failed ten thousand times over, the word of the Lord
-could not fail; and that word had secured certain privileges for all
-true priests, which it was their place to enjoy. Were God's priests to
-have nothing to eat--no priestly food, because failure had set in?
-Were those that were left to be allowed to starve, because Nadab and
-Abihu had offered "strange fire"? This would never do. God is
-faithful, and He can never allow any one to be empty in His blessed
-presence. The prodigal may wander and squander and come to poverty,
-but it must ever hold good that "in my Father's house is bread enough
-and to spare."
-
-"And the wave breast and the heave shoulder shall ye eat in a clean
-place; thou, and thy sons, and thy daughters with thee: for they be
-thy due, and thy sons' due, which are _given_ out of the sacrifices of
-peace-offerings of the children of Israel ... by _a statute forever,
-as the Lord hath commanded_." (Ver. 14, 15.) What strength and
-stability we have here! All the members of the priestly family,
-"daughters" as well as "sons"--all, whatever be the measure of energy
-or capacity, are to feed upon "the breast" and "the shoulder"--the
-affections and the strength of the true Peace-offering, as raised from
-the dead, and presented, in resurrection, before God. This precious
-privilege is theirs as "given by a statute forever, as the Lord hath
-commanded." This makes all "sure and steadfast," come what may. Men
-may fail and come short, strange fire may be offered, but God's
-priestly family must never be deprived of the rich and gracious
-portion which divine love has provided and divine faithfulness
-secured "by a statute forever."
-
-However, we must distinguish between those privileges which belonged
-to all the members of Aaron's family, "daughters" as well as "sons,"
-and those which could only be enjoyed by the male portion of the
-family. This point has already been referred to in the notes on the
-offerings. There are certain blessings which are the common portion of
-all believers, simply as such; and there are those which demand a
-higher measure of spiritual attainment and priestly energy to
-apprehend and enjoy. Now, it is worse than vain, yea, it is impious,
-to set up for the enjoyment of this higher measure when we really have
-it not. It is one thing to hold fast the privileges which are "given"
-of God, and can never be taken away, and quite another to assume a
-measure of spiritual capacity to which we have never attained. No
-doubt, we ought to desire earnestly the very highest measure of
-priestly communion--the most elevated order of priestly privilege; but
-then desiring a thing, and assuming to have it, are very different.
-
-This thought will throw light upon the closing paragraph of our
-chapter. "And Moses diligently sought the goat of the sin-offering,
-and, behold, it was burnt: and he was angry with Eleazar and Ithamar,
-the sons of Aaron which were left, saying, 'Wherefore have ye not
-eaten the sin-offering in the holy place, seeing it is most holy, and
-God hath given it to you to bear the iniquity of the congregation, to
-make atonement for them before the Lord? Behold, the blood of it was
-not brought in within the holy place: ye should indeed have eaten it
-in the holy place, as I commanded.' And Aaron said unto Moses,
-'Behold, this day have they offered their sin-offering and their
-burnt-offering before the Lord; and such things have befallen me: and
-if I had eaten the sin-offering to-day, should it have been accepted
-in the sight of the Lord?' And when Moses heard that, he was content."
-
-The "daughters" of Aaron were not permitted to eat of "the
-sin-offering." This high privilege belonged only to the "sons," and it
-was a type of the most elevated form of priestly service. To eat of
-the sin-offering was the expression of full identification with the
-offerer, and this demanded an amount of priestly capacity and energy
-which found its type in "the sons of Aaron." On the occasion before
-us, however, it is very evident that Aaron and his sons were not in a
-condition to rise to this high and holy ground. They ought to have
-been, but they were not. "Such things have befallen me," said Aaron.
-This, no doubt, was to be deplored; but yet, "when Moses heard that,
-he was content." It is far better to be real in the confession of our
-failure and shortcoming, than to put forth pretensions to spiritual
-power which are wholly without foundation.
-
-Thus, then, the tenth chapter of the book of Leviticus opens with
-positive sin and closes with negative failure. Nadab and Abihu offered
-"strange fire," and Eleazar and Ithamar were unable to eat the
-sin-offering. The former was met by divine judgment; the latter, by
-divine forbearance. There could be no allowance for "strange fire." It
-was positively flying in the face of God's plain commandment. There is
-obviously a wide difference between a deliberate rejection of a plain
-command and mere inability to rise to the height of a divine
-privilege. The former is open dishonor done to God; the latter is a
-forfeiture of one's own blessing. There should be neither the one nor
-the other, but the difference between the two is easily traced.
-
-May the Lord, in His infinite grace, ever keep us abiding in the
-secret retirement of His holy presence, abiding in His love, and
-feeding upon His truth. Thus shall we be preserved from "strange fire"
-and "strong drink"--from false worship of every kind and fleshly
-excitement in all its forms. Thus, too, shall we be enabled to carry
-ourselves aright in every department of priestly ministration, and to
-enjoy all the privileges of our priestly position. The communion of a
-Christian is like a sensitive plant. It is easily hurt by the rude
-influences of an evil world. It will expand beneath the genial action
-of the air of heaven, but must firmly shut itself up from the chilling
-breath of time and sense. Let us remember these things, and ever seek
-to keep close within the sacred precincts of the divine presence.
-There, all is pure, safe, and happy.
-
-    Far from a world of grief and sin,
-    With God eternally shut in.
-
-
-
-
-CHAPTER XI.
-
-
-The book of Leviticus may be termed "The Priest's Guide-book." This is
-very much its character. It is full of principles for the guidance of
-such as desire to live in the enjoyment of priestly nearness to God.
-Had Israel gone on with Jehovah according to the grace in which He had
-brought them up out of the land of Egypt, they should have been to Him
-"a kingdom of priests and a holy nation." (Ex. xix. 6.) This, however,
-they failed to do. They put themselves at a distance; they got under
-law and failed to keep it. Hence, Jehovah had to take up a certain
-tribe, and from that tribe a certain family, and from that family a
-certain man, and to him and to his house was granted the high
-privilege of drawing nigh as priests unto God.
-
-Now, the privileges of such a position were immense; but it had its
-heavy responsibilities likewise. There would be the ever-recurring
-demand for the exercise of a discerning mind. "The priest's lips
-should keep knowledge, and they should seek the law at his mouth; for
-he is the messenger of the Lord of hosts." (Mal. ii. 7.) The priest
-was not only to bear the judgment of the congregation before the Lord,
-but also to expound the ordinances of the Lord to the congregation. He
-was to be the ever-ready medium of communication between Jehovah and
-the assembly. He was not merely to know the mind of God for himself,
-but be able also to interpret that mind to the people. All this would
-demand, of necessity, constant watching, constant waiting, constant
-hanging over the page of inspiration, that he might drink in, to his
-very soul, all the precepts, the judgments, the statutes, the laws,
-the commandments, and the ordinances of the God of Israel, so as to be
-able to instruct the congregation in reference to "those things which
-ought to be done."
-
-There was no room left for the play of fancy, the working of
-imagination, the introduction of man's plausible inferences, or the
-cunning devices of human expediency. Every thing was laid down with
-the divine precision and commanding authority of a "Thus saith the
-Lord." Minute and elaborate as was the detail of sacrifices, rites,
-and ceremonies, nothing was left for man's brain to originate. He was
-not even permitted to decide upon the kind of sacrifice to be offered
-upon any given occasion, nor yet as to the mode in which such
-sacrifice was to be presented. Jehovah took care of every thing.
-Neither the congregation nor the priest had any authority whatsoever
-to decree, enact, or suggest so much as a single item throughout all
-the vast array of ordinances in the Mosaic economy. _The word of the
-Lord settled all_: man had _only to obey_.
-
-This, to an obedient heart, was nothing short of an unspeakable mercy.
-It is quite impossible to overestimate the privilege of being
-permitted to betake one's self to the oracles of God, and there find
-the most ample guidance as to all the details of one's faith and
-service day by day. All that we need is a broken will, a mortified
-mind, a single eye. The divine guide-book is as full as we can
-possibly desire: we want no more. To imagine for a moment that aught
-is left for man's wisdom to supply, must be regarded as a flagrant
-insult offered to the sacred canon. No one can read the book of
-Leviticus and not be struck with the extraordinary painstaking on the
-part of Israel's God to furnish His people with the most minute
-instruction upon every point connected with His service and worship.
-The most cursory reader of the book might at least bear away with him
-this touching and interesting lesson.
-
-And truly, if ever there was a time when this self-same lesson needed
-to be read out in the ears of the professing church, this is the time.
-On all hands, the divine sufficiency of holy Scripture is called in
-question. In some cases, this is openly and deliberately done; in
-others, it is with less frankness hinted, insinuated, implied, and
-inferred. The Christian mariner is told, directly or indirectly, that
-the divine chart is insufficient for all the intricate details of his
-voyage--that such changes have taken place in the ocean of life since
-that chart was made that in many cases it is entirely deficient for
-the purposes of modern navigation. He is told that the currents,
-tides, coasts, strands, and shores of that ocean are quite different
-now from what they were some centuries ago, and that, as a necessary
-consequence, he must have recourse to the aids which modern
-navigation supplies, in order to make up for the deficiencies in the
-old chart, which is, as a matter of course, admitted to have been
-perfect at the time it was made.
-
-Now, I earnestly desire that the Christian reader should be able, with
-clearness and decision, to meet this grievous dishonor done to the
-precious volume of inspiration, every line of which comes to him fresh
-from his Father's bosom, through the pen of God the Holy Ghost. I
-desire that he should meet it whether it comes before him in the shape
-of a bold and blasphemous statement or a learned and plausible
-inference. Whatever garb it wears, it owes its origin to the enemy of
-Christ, the enemy of the Bible, the enemy of the soul. If, indeed, the
-Word of God be not sufficient, then where are we? or whither shall we
-turn? To whom shall we betake ourselves for aid if our Father's book
-be in any respect defective? God says that His book can "furnish us
-_thoroughly_ to _all_ good works." (2 Tim. iii. 17.) Man says, No;
-there are many things about which the Bible is silent, which,
-nevertheless, we need to know. Whom am I to believe? God, or man? Our
-reply to any one who questions the divine sufficiency of Scripture is
-just this: Either you are not a "man of God," or else that for which
-you want a warrant is not "a good work." This is plain. No one can
-possibly think otherwise with his eye resting on 2 Timothy iii. 17.
-
-Oh for a deeper sense of the fullness, majesty, and authority of the
-Word of God! We very much need to be braced up on this point. We want
-such a deep, bold, vigorous, influential, and abiding sense of the
-supreme authority of the divine canon, and of its absolute
-completeness for every age, every clime, every position, every
-department--personal, social, and ecclesiastical, as shall enable us
-to withstand every attempt of the enemy to depreciate the value of
-that inestimable treasure. May our hearts enter more into the spirit
-of those words of the Psalmist--"Thy Word is true _from the
-beginning_; and every one of thy righteous judgments _endureth
-forever_." (Psalm cxix. 160.)
-
-The foregoing train of thought is awakened by the perusal of the
-eleventh chapter of the book of Leviticus. Therein we find Jehovah
-entering, in most marvelous detail, into a description of beasts,
-birds, fishes, and reptiles, and furnishing His people with various
-marks by which they were to know what was clean and what was unclean.
-We have the summing up of the entire contents of this remarkable
-chapter in the two closing verses.--"This is the law of the beasts,
-and of the fowl, and of every living creature that moveth in the
-waters, and of every creature that creepeth upon the earth; _to make a
-difference_ between the unclean and the clean, and between the beast
-that may be eaten and the beast that may not be eaten."
-
-With regard to beasts, two things were essential to render them
-clean--they should chew the cud and divide the hoof. "Whatsoever
-parteth the hoof, and is cloven-footed, and cheweth the cud among the
-beasts, that shall ye eat." Either of these marks would, of itself,
-have been wholly insufficient to constitute ceremonial cleanness: the
-two should go together. Now, while these two marks were quite
-sufficient for the guidance of an Israelite as to the cleanness or
-uncleanness of an animal, without any reference as to why or wherefore
-such marks were given or what they meant, yet is the Christian
-permitted to inquire into the spiritual truth wrapped up in these
-ceremonial enactments.
-
-What, then, are we to learn from those two features in a clean animal?
-The chewing of the cud expresses the natural process of "inwardly
-digesting" that which one eats, while the divided hoof sets forth the
-character of one's outward walk. There is, as we know, an intimate
-connection between the two in the Christian life. The one who feeds
-upon the green pastures of the Word of God, and inwardly digests what
-he takes in--the one who is enabled to combine calm meditation with
-prayerful study, will, without doubt, manifest that character of
-outward walk which is to the praise of Him who has graciously given us
-His Word to form our habits and govern our ways.
-
-It is to be feared that many who _read the Bible_ do not _digest the
-Word_. The two things are widely different. One may read chapter after
-chapter, book after book, and not digest so much as a single line. We
-may read the Bible as part of a dull and profitless routine, but,
-through lack of the ruminating powers--the digestive organs, we derive
-no profit whatsoever. This should be carefully looked into. The
-cattle that browse on the green may teach us a wholesome lesson. They
-first diligently gather up the refreshing pasture, and then calmly lie
-down to chew the cud. Striking and beautiful picture of a Christian
-feeding upon and inwardly digesting the precious contents of the
-volume of inspiration! Would that there were more of this amongst us!
-Were we more accustomed to betake ourselves to the Word as the
-necessary pasture of our souls, we should assuredly be in a more
-vigorous and healthy condition. Let us beware of reading the Bible as
-a dead form--a cold duty--a piece of religious routine.
-
-The same caution is needful in reference to the public exposition of
-the Word. Let those who expound Scripture to their fellows first feed
-and digest for themselves,--let them read and ruminate in private, not
-merely for others, but for themselves. It is a poor thing for a man to
-be continually occupied in procuring food for other people, and he
-himself dying of starvation. Then, again, let those who attend upon
-the public ministry of the Word see that they are not doing so
-mechanically, as by the force of mere religious habit, but with an
-earnest desire to "read, mark, learn, and inwardly digest" what they
-hear. Then will both teachers and taught be well-conditioned, the
-spiritual life nourished and sustained, and the true character of
-outward walk exhibited.
-
-But be it remembered that the chewing of the cud must never be
-separated from the divided hoof. If one but partially acquainted with
-the priest's guide-book--unpracticed in the divine ceremonial happened
-to see an animal chewing the cud, he might hastily pronounce him
-clean. This would have been a serious error. A more careful reference
-to the divine directory would at once show that he must mark the
-animal's _walk_--that he must note the impression made by each
-movement--that he must look for the result of the divided hoof.
-"Nevertheless these shall ye not eat of them that chew the cud, or of
-them that divide the hoof; as the camel, because he cheweth the cud,
-but divideth not the hoof, he is unclean unto you," etc., etc. (Ver.
-4-6.)
-
-In like manner the divided hoof was insufficient if not accompanied by
-the chewing of the cud.--"The swine, though he divide the hoof and be
-cloven-footed, yet he cheweth not the cud; he is unclean to you."
-(Ver. 7.) In a word, then, the two things were inseparable in the case
-of every clean animal; and as to the spiritual application, it is of
-the very last importance, in a practical point of view. The inward
-life and the outward walk must go together. A man may profess to love
-and feed upon--to study and ruminate over the Word of God--the pasture
-of the soul; but if his footprints along the pathway of life are not
-such as the Word requires, he is not clean. And on the other hand, a
-man may seem to walk with pharisaic blamelessness; but if his walk be
-not the result of the hidden life, it is worse than worthless. There
-must be the divine principle within, which feeds upon and digests the
-rich pasture of God's Word, else the impression of the footstep will
-be of no avail. The value of each depends upon its inseparable
-connection with the other.
-
-We are here forcibly reminded of a solemn passage in the first epistle
-of John, in which the apostle furnishes us with the two marks whereby
-we may know those that are of God.--"In this the children of God are
-manifest, and the children of the devil: whosoever _doeth not
-righteousness_ is not of God, neither he that _loveth not his
-brother_." (1 John iii. 10.) Here we have the two grand
-characteristics of the eternal life of which all true believers are
-possessed, namely, "righteousness" and "love"--the outward and the
-inward. Both must be combined. Some professing Christians are all for
-love, so called, and some for righteousness. Neither can exist, in a
-divine way, without the other. If that which is called love exist
-without practical righteousness, it will, in reality, be but a lax,
-soft, easy-going habit of mind, which will tolerate all manner of
-error and evil; and if that which is called righteousness exist
-without love, it will be a stern, proud, pharisaic, self-sufficient
-temper of soul, resting upon the miserable basis of personal
-reputation. But where the divine life is in energy, there will ever be
-the inward charity combined with genuine practical righteousness. The
-two elements are essential in the formation of true Christian
-character. There must be the love that will express itself in
-reference to the very feeblest development of that which is of God,
-and, at the same time, the holiness that shrinks, with intense
-abhorrence, from all that is of Satan.
-
-We shall now pass on to the consideration of that which the Levitical
-ceremonial taught with respect to "all that are in the waters." Here,
-again, we find the double mark. "These shall ye eat of all that are in
-the waters: whatsoever hath fins and scales in the waters, in the
-seas, and in the rivers, them shall ye eat. And all that have not fins
-and scales in the seas, and in the rivers, of all that move in the
-waters, and of any living thing which is in the waters, they shall be
-an abomination unto you." (Ver. 9, 10.) Two things were necessary to
-render a fish ceremonially clean, namely, "fins and scales," which
-obviously set forth a certain fitness for the sphere and element in
-which the creature had to move.
-
-But doubtless there was more than this. I believe it is our privilege
-to discern, in the natural properties with which God has endowed those
-creatures which move in the waters, certain spiritual qualities which
-belong to the Christian life. If a fish needs a "fin" to enable him to
-move through the water, and "scales" to resist the action thereof, so
-does the believer need that spiritual capacity which enables him to
-move onward through the scene with which he is surrounded, and, at the
-same time, to resist its influence--to prevent its penetrating--to
-keep it out. These are precious qualities. The fin and the scale are
-pregnant with meaning--full of practical instruction to the
-Christian. They exhibit to us, in ceremonial garb, two things which we
-specially need, namely, spiritual energy to move onward through the
-element which surrounds us, and the power to preserve us from its
-action. The one will not avail without the other. It is of no use to
-possess a capacity to get on through the world if we are not proof
-against the world's influence; and though we may seem to be able to
-keep the world out, yet if we have not the motive-power, we are
-defective. The "fins" would not do without the "scales," nor the
-"scales" without the "fins." Both were required, to render a fish
-ceremonially clean; and we, in order to be properly equipped, require
-to be incased against the penetrating influence of an evil world, and,
-at the same time, to be furnished with a capacity to pass rapidly on.
-
-The whole deportment of a Christian should declare him a pilgrim and a
-stranger here. "_Onward_" must be his motto--ever and only onward. Let
-his locality and his circumstances be what they may, he is to have his
-eye fixed on a home beyond this perishing, passing world. He is
-furnished, by grace, with spiritual ability to go forward--to
-penetrate energetically through all, and carry out the earnest
-aspirations of his heaven-born spirit. And while thus vigorously
-pushing his way onward--while "forcing his passage to the skies," he
-is to keep his inward man fenced round about and fast closed up
-against all external influences.
-
-Oh, for more of the onward bent--the upward tendency! for more holy
-fixedness of soul and profound retirement from this vain world! We
-shall have reason to bless the Lord for our meditations amid the
-ceremonial shadows of the book of Leviticus if we are led thereby to
-long more intensely after those graces which though so dimly portrayed
-there are nevertheless so manifestly needful for us.
-
-From verse 13 to verse 24 of our chapter, we have the law with respect
-to birds. All of the carnivorous kind, that is, all that fed on flesh,
-were unclean; the omnivorous, or those who could eat any thing, were
-unclean; all those which though furnished with power to soar into the
-heavens would nevertheless grovel upon the earth were unclean. As to
-the latter class, there were some exceptional cases (ver. 21, 22.);
-but the general rule, the fixed principle, the standing ordinance, was
-as distinct as possible--"All fowls that creep, going upon all fours,
-shall be an abomination unto you." (Ver. 20.) All this is very simple
-in its instruction to us. Those fowls that could feed upon flesh,
-those that could swallow any thing or every thing, and all groveling
-fowls, were to be unclean to the Israel of God, because so pronounced
-by the God of Israel; nor can the spiritual mind have any difficulty
-in discerning the fitness of such an ordinance. We can not only trace
-in the habits of the above three classes of fowl the just ground of
-their being pronounced unclean, but we can also see in them the
-striking exhibition of that in nature which is to be strenuously
-guarded against by every true Christian. Such an one is called to
-refuse every thing of a carnal nature. Moreover, he cannot feed
-promiscuously upon every thing that comes before him. He must "try the
-things that differ;" he must "take heed what he hears;" he must
-exercise a discerning mind, a spiritual judgment, a heavenly taste.
-Finally, he must use his wings; he must rise on the pinions of faith,
-and find his place in the celestial sphere to which he belongs. In
-short, there must be nothing groveling, nothing promiscuous, nothing
-unclean, for the Christian.
-
-As to "creeping things," the following was the general rule: "And
-every creeping thing that creepeth upon the earth shall be an
-abomination; it shall not be eaten." (Ver. 41.) How wonderful to think
-of the condescending grace of Jehovah! He could stoop to give
-directions about a crawling reptile. He would not leave His people at
-a loss as to the most trivial affair. The priest's guide-book
-contained the most ample instructions as to every thing. He desired to
-keep His people free from the defilement consequent upon touching,
-tasting, or handling aught that was unclean. They were not their own,
-and hence they were not to do as they pleased. They belonged to
-Jehovah; His name was called upon them; they were identified with Him.
-His Word was to be their grand regulating standard in every case. From
-it they were to learn the ceremonial _status_ of beasts, birds,
-fishes, and creeping things. They were not to think their own
-thoughts, to exercise their own reasoning powers, or be guided by
-their own imaginations in such matters. _God's Word was to be their
-sole directory._ Other nations might eat what they pleased, but Israel
-enjoyed the high privilege of eating that only which was pleasing to
-Jehovah.
-
-Nor was it as to the mere matter of _eating_ aught that was unclean
-that the people of God were so jealously guarded. Bare _contact_ was
-forbidden. (See ver. 8, 24, 26-28, 31-41.) It was impossible for a
-member of the Israel of God to touch that which was unclean without
-contracting defilement. This is a principle largely unfolded both in
-the law and the prophets.--"Thus saith the Lord of hosts, 'Ask ye now
-the priests concerning the law, saying, If one bear holy flesh in the
-skirt of his garment, and with his skirt do touch bread, or pottage,
-or wine, or oil, or any meat, shall it be holy?' And the priests
-answered and said, 'No.' Then said Haggai, 'If one that is unclean by
-a dead body _touch_ any of these, shall it be unclean?' And the
-priests answered and said, 'It shall be unclean.'" (Hag. ii. 11-13.)
-Jehovah would have His people holy in all things. They were neither to
-eat nor touch aught that was unclean.--"Ye shall not make yourselves
-abominable with any creeping thing that creepeth, neither shall ye
-make yourselves unclean with them, that ye should be defiled thereby."
-Then follows the powerful reason for all this careful
-separation.--"_For I am the Lord your God_: ye shall therefore
-sanctify yourselves, and ye shall be holy; _for I am holy_: neither
-shall ye defile yourselves with any manner of creeping thing that
-creepeth upon the earth. For I am the Lord that bringeth you up out of
-the land of Egypt, to be _your God_: ye shall therefore be holy, _for
-I am holy_." (Ver. 43-45.)
-
-It is well to see that the personal holiness of God's people--their
-entire separation from all manner of uncleanness, flows out of their
-relationship to Him. It is not upon the principle of "Stand by
-thyself: I am holier than thou;" but simply this: "God is holy," and
-therefore all who are brought into association with Him must be holy
-likewise. It is in every way worthy of God that _His_ people should be
-holy. "Thy testimonies are very sure: holiness becometh Thy house, O
-Lord, forever." What else save holiness could become the house of such
-an One as Jehovah? If any one had asked an Israelite of old, Why do
-you shrink so from that reptile which crawls along the path? He would
-have replied, Jehovah is holy, and I belong to Him. He has said,
-"Touch not." So also now, if a Christian be asked why he walks apart
-from the ten thousand things in which the men of this world
-participate, his answer is simply to be, _My Father is holy_. This is
-the true foundation of personal holiness. The more we contemplate the
-divine character, and enter into the power of our relationship to God,
-in Christ, by the energy of the Holy Ghost, the holier we must, of
-necessity, be. There can be no progress in the condition of holiness
-into which the believer is introduced, but there is and ought to be
-progress in the apprehension, experience, and practical exhibition of
-that holiness. These things should never be confounded. All believers
-are in the same condition of holiness or sanctification, but their
-practical measure may vary to any conceivable degree. This is easily
-understood. The condition arises out of our _being brought_ nigh to
-God by the blood of the cross; the practical measure will depend upon
-our _keeping_ nigh by the power of the Spirit. It is not a man setting
-up for something superior in himself--for a greater degree of personal
-sanctity than is ordinarily possessed--for being in any wise better
-than his neighbors. All such pretensions are utterly contemptible in
-the judgment of every right-thinking person. But then, if God, in His
-exceeding grace, stoop down to our low estate and lift us into the
-holy elevation of His blessed presence, in association with Christ,
-has He not a right to prescribe what our character is to be as thus
-brought nigh? Who could think of calling in question a truth so
-obvious? And further, are we not bound to aim at the maintenance of
-that character which He prescribes? Are we to be accused of
-presumption for so doing? Was it presumption in an Israelite to refuse
-to touch "a creeping thing"? Nay, it would have been presumption of
-the most daring and dangerous character to have done so. True, he
-might not have been able to make an uncircumcised stranger understand
-or appreciate the reason of his conduct; but this was not his
-province. Jehovah had said, "Touch not," not because an Israelite was
-holier in himself than a stranger, but because Jehovah was holy, and
-Israel belonged to Him. It needed the eye and the heart of a
-circumcised disciple of the law of God, in order to discern what was
-clean and what was not. An alien knew no difference. Thus it must ever
-be. It is only Wisdom's children that can justify her and approve her
-heavenly ways.
-
-Ere turning from the eleventh chapter of Leviticus, my reader might,
-with much spiritual profit, compare it with the tenth chapter of Acts,
-ver. 11-16. How strange it must have appeared to one who had, from his
-earliest days, been taught the principles of the Mosaic ritual, to see
-a vessel descending from heaven, "wherein were _all manner_ of
-four-footed beasts of the earth, and wild beasts, and _creeping
-things_, and fowls of the air;" and not only to see such a vessel so
-filled, but also to hear a voice, saying, "Rise, Peter; kill and eat."
-How wonderful! No examination of hoofs or habits! There was no need of
-this. The vessel and its contents had come from heaven. This was
-enough. The Jew might ensconce himself behind the narrow inclosures of
-the Jewish ritual, and exclaim, "Not so, Lord; for I have never eaten
-any thing that is common or unclean;" but then the tide of divine
-grace was rising majestically above all such inclosures, in order to
-embrace, in its mighty compass, "all manner" of objects, and bear them
-upward to heaven, in the power and on the authority of those precious
-words, "What God hath cleansed, that call not thou common." It
-mattered not what was in the vessel if God had cleansed it. The
-Author of the book of Leviticus was about to raise the thoughts of
-His servant above the barriers which that book had erected, into all
-the magnificence of Heaven's grace. He would teach him that true
-cleanness--the cleanness which Heaven demanded--was no longer to
-consist in chewing the cud, dividing the hoof, or any such ceremonial
-marks, but in being washed in the blood of the Lamb, which cleanseth
-from all sin, and renders the believer clean enough to tread the
-sapphire pavement of the heavenly courts.
-
-This was a noble lesson for a Jew to learn; it was a divine lesson,
-before the light of which the shadows of the old economy must pass
-away. The hand of sovereign grace has thrown open the door of the
-kingdom, but not to admit aught that is unclean. This could not be.
-Nothing unclean can enter heaven. But then, a cloven hoof was no
-longer to be the criterion, but "_what God hath cleansed_." When God
-cleanses a man, he must needs be clean. Peter was about to be sent to
-open the kingdom to the Gentiles, as he had already opened it to the
-Jews, and his Jewish heart needed to be enlarged. He needed to get
-above the dark shadows of a by-gone age, into the meridian light that
-was shining from an open heaven, in virtue of a completed sacrifice.
-He needed to get out of the narrow current of Jewish prejudices, and
-be borne upon the bosom of that mighty tide of grace which was about
-to roll through the length and breadth of a lost world. He had to
-learn, too, that the standard by which true cleanness must be
-regulated was no longer carnal, ceremonial, and earthly, but
-spiritual, moral, and heavenly. Assuredly, we may say, these were
-noble lessons for the apostle of the circumcision to learn upon the
-housetop of Simon the tanner. They were eminently calculated to
-soften, to expand, and elevate a mind which had been trained amid the
-contracting influences of the Jewish system. We bless the Lord for
-these precious lessons. We bless Him for the large and wealthy place
-in which He has set us, by the blood of the cross. We bless Him that
-we are no longer hemmed round about by "Touch not this; taste not
-that; handle not the other thing;" but that His Word assures us that
-"every creature of God is good, and nothing to be refused, if it be
-received with thanksgiving; for it is sanctified by the Word of God
-and prayer." (1 Tim. iv. 4, 5.)
-
-
-
-
-CHAPTER XII.
-
-
-This brief section reads out to us, after its own peculiar fashion,
-the double lesson of "man's ruin and God's remedy." But though the
-fashion is peculiar, the lesson is most distinct and impressive. It
-is, at once, deeply humbling and divinely comforting. The effect of
-all Scripture, when interpreted to one's own soul directly by the
-power of the Holy Ghost, is to lead us out of self to Christ. Wherever
-we see our fallen nature, at whatever stage of its history we
-contemplate it--whether in its conception, at its birth, or at any
-point along its whole career, from the womb to the coffin, it wears
-the double stamp of infirmity and defilement. This is sometimes
-forgotten amid the glitter and glare, the pomp and fashion, the wealth
-and splendor, of human life. The mind of man is fruitful in devices to
-cover his humiliation. In various ways he seeks to ornament and gild,
-and put on an appearance of strength and glory, but it is all vain. He
-has only to be seen as he enters this world, a poor helpless creature,
-or as he passes away from it, to take his place with the clod of the
-valley, in order to have a most convincing proof of the hollowness of
-all his pride, the vanity of all his glory. Those whose path through
-this world has been brightened by what man calls glory, have entered
-in nakedness and helplessness, and retreated amid disease and death.
-
-Nor is this all. It is not merely helplessness that belongs to
-man--that characterizes him as he enters this life: there is
-defilement also. "Behold," says the Psalmist, "I was shapen in
-iniquity, and in sin did my mother conceive me." (Ps. li. 5.) "How can
-he be clean that is born of a woman?" (Job xxv. 4.) In the chapter
-before us, we are taught that the conception and birth of "a
-man-child" involved "seven days" of ceremonial defilement to the
-mother, together with thirty-three days of separation from the
-sanctuary; and these periods were doubled in the case of "a
-maid-child." Has this no voice? Can we not read herein a humbling
-lesson? Does it not declare to us, in language not to be
-misunderstood, that man is "an unclean thing," and that he needs the
-blood of atonement to cleanse him? Truly so. Man may imagine that he
-can work out a righteousness of his own, he may vainly boast of the
-dignity of human nature, he may put on a lofty air and assume a
-haughty bearing as he moves across the stage of life; but if he would
-just retire for a few moments and ponder over the short section of our
-book which now lies open before us, his pride, pomp, dignity, and
-righteousness would speedily vanish, and instead thereof, he might
-find the solid basis of all true dignity, as well as the ground of
-divine righteousness, in the cross of our Lord Jesus Christ.
-
-The shadow of this cross passes before us in a double way in our
-chapter; first, in the circumcision of the "man-child," whereby he
-became enrolled as a member of the Israel of God; and secondly, in the
-burnt-offering and sin-offering, whereby the mother was restored from
-every defiling influence, rendered fit once more to approach the
-sanctuary and to come in contact with holy things. "And when the days
-of her purifying are fulfilled, for a son or for a daughter, she shall
-bring a lamb of the first year for a burnt-offering, and a young
-pigeon or a turtle-dove for a sin-offering, unto the door of the
-tabernacle of the congregation, unto the priest; who shall offer it
-before the Lord, and make an atonement for her; and she shall be
-cleansed from the issue of her blood. This is the law for her that
-hath born a male or a female." (Ver. 6, 7.) The death of Christ in its
-two grand aspects is here introduced to our thoughts as the only thing
-which could possibly meet and perfectly remove the defilement
-connected with man's natural birth. The burnt-offering presents the
-death of Christ according to the divine estimate thereof; the
-sin-offering, on the other hand, presents the death of Christ as
-bearing upon the sinner's need.
-
-"And if she be not able to bring a lamb, then she shall bring two
-turtles, or two young pigeons; the one for a burnt-offering and the
-other for a sin-offering; and the priest shall make an atonement for
-her, and she shall be clean." Nothing but blood-shedding could impart
-cleanness. The cross is the only remedy for man's infirmity and man's
-defilement. Wherever that glorious work is apprehended, by faith,
-there is perfect cleanness enjoyed. Now, the apprehension may be
-feeble, the faith may be but wavering, the experience may be shallow;
-but let the reader remember, for his soul's joy and comfort, that it
-is not the depth of his experience, the stability of his faith, or the
-strength of his apprehension, but the divine value, the changeless
-efficacy, of the blood of Jesus. This gives great rest to the heart.
-The sacrifice of the cross is the same to every member of the Israel
-of God whatever be his _status_ in the assembly. The tender
-considerateness of our ever-gracious God is seen in the fact that the
-blood of a turtle-dove was as efficacious for the poor as the blood of
-a bullock for the rich. The full value of the atoning work was alike
-maintained and exhibited in each. Had it not been so, the humble
-Israelite, if involved in ceremonial defilement, might, as she gazed
-upon the well-stocked pastures of some wealthy neighbor, exclaim,
-Alas! what shall I do? how shall I be cleansed? how shall I get back
-to my place and privilege in the assembly? I have neither flock nor
-herd: I am poor and needy. But, blessed be God, the case of such an
-one was fully met. A pigeon or turtle-dove was quite sufficient. The
-same perfect and beautiful grace shines forth in the case of the leper
-in chapter xiv. of our book--"And _if he be poor and cannot get so
-much_, then he shall take, etc.... And he shall offer the one of the
-turtle-doves, or of the young pigeons, _such as he can get; even such
-as he is able to get_.... This is the law of him in whom is the plague
-of leprosy, _whose hand is not able to get_ that which pertaineth to
-his cleansing." (Ver. 21, 30-32.)
-
-Grace meets the needy one just where he is and as he is. The atoning
-blood is brought within the reach of the very lowest, the very
-poorest, the very feeblest. All who need it can have it. "If he be
-poor"--what then? Let him be cast aside? Ah, no; Israel's God could
-never so deal with the poor and needy. There is ample provision for
-all such in the gracious expression, "Such as he can get; even such as
-he is able to get." Most exquisite grace! "To the poor the gospel is
-preached." None can say, The blood of Jesus was beyond me. Each can be
-challenged with the inquiry, How near would you have it brought to
-you? "I bring _near_ My righteousness." How "near"? So near, that it
-is "to him that worketh not, but believeth on Him that justifieth the
-ungodly." (Rom. iv. 5.) Again, "The Word is _nigh_ thee." How "nigh"?
-So nigh, "that if thou shalt confess with thy mouth the Lord Jesus,
-and shalt believe in thine heart that God hath raised Him from the
-dead, thou shalt be saved." (Rom. x. 9.) So also that most touching
-and beautiful invitation, "Ho, every one that thirsteth, come ye to
-the waters, and _he that hath no money_." (Is. lv. 1.)
-
-What matchless grace shines in the expressions, "To him that _worketh
-not_," and, "He that hath _no money_"! They are as like God as they
-are unlike man. Salvation is as free as the air we breathe. Did we
-create the air? did we mingle its component parts? No; but we enjoy
-it, and, by enjoying it, get power to live and act for Him who made
-it. So is it in the matter of salvation. We get it without a fraction,
-without an effort. We feed upon the wealth of another, we rest in the
-work finished by another; and, moreover, it is by so feeding and
-resting that we are enabled to work for Him on whose wealth we feed
-and in whose work we rest. This is a grand gospel paradox, perfectly
-inexplicable to legality, but beautifully plain to faith. Divine grace
-delights in making provision for those who are "not able" to make
-provision for themselves.
-
-But there is another invaluable lesson furnished by this twelfth
-chapter of Leviticus. We not only read herein the grace of God to the
-poor, but, by comparing its closing verse with Luke ii. 24, we learn
-the amazing depth to which God stooped in order to manifest that
-grace. The Lord Jesus Christ--God manifest in the flesh--the pure and
-spotless Lamb--the Holy One, who knew no sin, was "made of a woman,"
-and that woman (wondrous mystery!), having borne in her womb, and
-brought forth, that pure and perfect, that holy and spotless, human
-body, had to undergo the usual ceremonial, and accomplish the days of
-her purification, according to the law of Moses. And not only do we
-read divine grace in the fact of her having thus to purify herself,
-but also the mode in which this was accomplished.--"And to offer a
-sacrifice according to that which is said in the law of the Lord, _a
-pair of turtle-doves or two young pigeons_." From this simple
-circumstance we learn that the reputed parents of our blessed Lord
-Jesus were so poor as to be obliged to take advantage of the gracious
-provision made for those whose means did not afford "a lamb for a
-burnt-offering." What a thought! The Lord of glory, the most high God,
-Possessor of heaven and earth, the One to whom pertained "the cattle
-upon a thousand hills"--yea, the wealth of the universe, appeared in
-the world which His hands had made, in the narrow circumstances of
-humble life. The Levitical economy had made provision for the poor,
-and the mother of Jesus availed herself thereof. Truly there is a
-profound lesson in this for the human heart. The Lord Jesus did not
-make His appearance in this world in connection with the great or the
-noble. He was pre-eminently a poor man. He took His place with the
-poor.--"For ye know the grace of our Lord Jesus Christ, that though He
-was rich, yet for our sakes He became poor, that ye through His
-poverty might be rich." (2 Cor. viii. 9.)
-
-May it ever be our joy to feed upon this precious grace of our Lord
-Jesus Christ, by which we have been made rich for time and for
-eternity. He emptied Himself of all that love could give, that we
-might be filled; He stripped Himself that we might be clothed; He died
-that we might live. He, in the greatness of His grace, traveled down
-from the height of divine wealth into the depth of human poverty, in
-order that we might be raised from the dunghill of nature's ruin, to
-take our place amid the princes of His people forever. Oh that the
-sense of this grace, wrought in our hearts by the power of the Holy
-Ghost, may constrain us to a more unreserved surrender of ourselves to
-Him, to whom we owe our present and everlasting felicity, our riches,
-our life, our all!
-
-
-
-
-CHAPTERS XIII. & XIV.
-
-
-Of all the functions which, according to the Mosaic ritual, the priest
-had to discharge, none demanded more patient attention or more strict
-adherence to the divine guide-book than the discernment and proper
-treatment of leprosy. This fact must be obvious to every one who
-studies, with any measure of care, the very extensive and important
-section of our book at which we have now arrived.
-
-There were two things which claimed the priest's vigilant care,
-namely, the purity of the assembly, and the grace which could not
-admit of the exclusion of any member save on the most clearly
-established grounds. Holiness could not permit any one to remain in
-who ought to be out; and on the other hand, grace would not have any
-one out who ought to be in. Hence, therefore, there was the most
-urgent need, on the part of the priest, of watchfulness, calmness,
-wisdom, patience, tenderness, and enlarged experience. Things might
-seem trifling which in reality were serious, and things might look
-like leprosy which were not it at all. The greatest care and coolness
-were needed. A judgment rashly formed, a conclusion hastily arrived
-at, might involve the most serious consequences, either as regards the
-assembly or some individual member thereof.
-
-This will account for the frequent occurrence of such expressions as
-the following; namely, "The priest shall look"--"The priest shall shut
-up him that hath the plague _seven days_"--"And the priest shall look
-on him the seventh day"--"Then the priest shall shut him up _seven
-days more_"--"And the priest shall _look on him again_ the seventh
-day"--"And the priest shall _see him_"--"Then the priest shall
-_consider_." No case was to be hastily judged or rashly decided. No
-opinion was to be formed from mere hearsay. Personal observation,
-priestly discernment, calm reflection, strict adherence to the written
-Word--the holy, infallible guide-book--all these things were
-imperatively demanded of the priest if he would form a sound judgment
-of each case. He was not to be guided by his own thoughts, his own
-feelings, his own wisdom, in any thing. He had ample guidance in the
-Word, if only he was subject thereto. Every point, every feature,
-every movement, every variation, every shade and character, every
-peculiar symptom and affection--all was provided for, with divine
-fullness and forethought, so that the priest only needed to be
-acquainted with and subject to the Word in all things, in order to be
-preserved from ten thousand mistakes.
-
-Thus much as to the priest and his holy responsibilities.
-
-We shall now consider the disease of leprosy, as developed in a
-person, in a garment, or in a house.
-
-Looking at this disease in a physical point of view, nothing can
-possibly be more loathsome; and being, so far as man is concerned,
-totally incurable, it furnishes a most vivid and appalling picture of
-sin--sin in one's nature, sin in his circumstances, sin in an
-assembly. What a lesson for the soul in the fact that such a vile and
-humiliating disease should be used as a type of moral evil, whether in
-a member of God's assembly, in the circumstances of any member, or in
-the assembly itself!
-
-I. And first, then, as to leprosy in a person; or in other words, the
-working of moral evil, or of that which might seem to be evil, in any
-member of the assembly. This is a matter of grave and solemn import--a
-matter demanding the utmost vigilance and care on the part of all who
-are concerned in the good of souls and in the glory of God, as
-involved in the well-being and purity of His assembly as a whole or of
-each individual member thereof.
-
-It is important to see that while the broad principles of leprosy and
-its cleansing apply in a secondary sense to any sinner, yet in the
-scripture now before us, the matter is presented in connection with
-those who were God's recognized people. The person who is here seen as
-the subject of priestly examination is a member of the assembly of
-God. It is well to apprehend this. God's assembly must be kept pure,
-because it is His dwelling-place. No leper can be allowed to remain
-within the hallowed precincts of Jehovah's habitation.
-
-But then, mark the care, the vigilance, the perfect patience,
-inculcated upon the priest, lest aught that was not leprosy might be
-treated as such, or lest aught that really was leprosy might be
-suffered to escape. Many things might appear "in the skin"--the place
-of manifestation--"like the plague of leprosy," which, upon patient,
-priestly investigation, would be found to be merely superficial. This
-was to be carefully attended to. Some blemish might make its
-appearance upon the surface, which, though demanding the jealous care
-of the one who had to act for God, was not, in reality, defiling. And
-yet, that which seemed but a superficial blemish might prove to be
-something deeper than the skin, something below the surface, something
-affecting the hidden springs of the constitution. All this claimed the
-most intense care on the part of the priest. (See ver. 2-11.) Some
-slight neglect, some trifling oversight, might lead to disastrous
-consequences. It might lead to the defilement of the assembly, by the
-presence of a confirmed leper, or to the expulsion, for some
-superficial blemish, of a genuine member of the Israel of God.
-
-Now, there is a rich fund of instruction in all this for the people of
-God. There is a difference between personal infirmity and the positive
-energy of evil--between mere defects and blemishes in the outward
-character, and the activity of sin in the members. No doubt it is
-important to watch against our infirmities; for, if not watched,
-judged, and guarded against, they may become the source of positive
-evil. (See ver. 14-28.) Every thing of nature must be judged and kept
-down. We must not make any allowance for personal infirmity _in
-ourselves_, though we should make ample allowance for it _in others_.
-Take, for example, the matter of an irritable temper. I should judge
-it in myself; I should make allowance for it in another. It may, like
-"the burning boil" in the case of an Israelite (ver. 19, 20.), prove
-the source of real defilement--the ground of exclusion from the
-assembly. Every form of weakness must be watched, lest it become an
-occasion of sin. "A bald forehead" was not leprosy, but it was that in
-which leprosy might appear, and hence it had to be watched. There may
-be a hundred things which are not in themselves sinful, but which may
-become the occasion of sin if not diligently looked after. Nor is it
-merely a question of what, in our estimation, may be termed blots,
-blemishes, and personal infirmities, but even of what our hearts might
-feel disposed to boast of. Wit, humor, vivacity of spirit and
-temper--all these may become the source and centre of defilement. Each
-one has something to guard against--something to keep him ever upon
-the watch-tower. How happy it is that we have a Father's heart to come
-to and count on with respect to all such things! We have the precious
-privilege of coming, at all times, into the presence of unrebuking,
-unupbraiding love, there to tell out all, and obtain grace to help in
-all, and full victory over all. We need not be discouraged so long as
-we see such a motto inscribed on the door of our Father's
-treasury--"He giveth more grace." Precious motto! It has no limit: it
-is bottomless and boundless.
-
-We shall now proceed to inquire what was done in every case in which
-the plague of leprosy was unquestionably and unmistakably defined. The
-God of Israel could bear with infirmity, blemish, and failure; but the
-moment it became a case of defilement, whether in the head, the beard,
-the forehead, or any other part, it could not be tolerated in the holy
-assembly. "The leper in whom the plague is, his clothes shall be rent,
-and his head bare, and he shall put a covering upon his upper lip, and
-shall cry, Unclean, unclean. All the days wherein the plague shall be
-in him he shall be defiled; he is unclean: he shall dwell alone;
-without the camp shall his habitation be." (Ver. 45, 46.) Here was the
-leper's condition, the leper's occupation, the leper's place. With
-rent garments, bare head, and covered lip; crying, "Unclean, unclean;"
-and dwelling outside, in the dreary solitude--the dismal desert waste.
-What could be more humiliating, what more depressing, than this? "He
-shall dwell alone." He was unfit for communion or companionship. He
-was excluded from the only spot in all the world in which Jehovah's
-presence was known or enjoyed.
-
-Reader, behold, in the poor, solitary leper, a vivid type of one in
-whom sin is working. This is really what it means. It is not, as we
-shall see presently, a helpless, ruined, guilty, convicted sinner,
-whose guilt and misery have come thoroughly out, and who is,
-therefore, a fit subject for the love of God and the blood of Christ.
-No; we see in the excluded leper one in whom sin is actually
-working--one in whom there is the positive energy of evil. This is
-what defiles and shuts out from the enjoyment of the divine presence
-and the communion of saints. So long as sin is working, there can be
-no fellowship with God or with His people. "He shall dwell alone;
-without the camp shall his habitation be." How long? "All the days
-wherein _the plague_ shall be in him." This is a great practical
-truth. The energy of evil is the death-blow to communion. There may be
-the outward appearance--the mere form--the hollow profession, but
-communion there can be none so long as the energy of evil is there.
-It matters not what the character or amount of the evil may be--if it
-were but the weight of a feather--if it were but some foolish thought,
-so long as it continues to work, it must hinder communion--it must
-cause a suspension of fellowship. It is when it rises to a head--when
-it comes to the surface--when it is brought thoroughly out that it can
-be perfectly met and put away by the grace of God and by the blood of
-the Lamb.
-
-This leads us to a deeply interesting point in connection with the
-leper--a point which must prove a complete paradox to all save those
-who understand God's mode of dealing with sinners. "And if a leprosy
-break out abroad in the skin, and the leprosy cover all the skin of
-him that hath the plague, from his head even to his foot, wheresoever
-the priest looketh; then the priest shall consider; and, behold, if
-the leprosy have covered all his flesh, he shall pronounce him clean
-that hath the plague: it is all turned white: he is clean." (Chap.
-xiii. 12, 13.) The moment a sinner is in his true place before God,
-the whole question is settled: directly his real character is fully
-brought out, there is no further difficulty. He may have to pass
-through much painful exercise ere he reaches this point--exercise
-consequent upon his refusal to take his true place--to bring out "all
-the truth" with respect to what he is; but the moment he is brought to
-say, from his heart, "_Just as I am_," the free grace of God flows
-down to him. "When I kept silence, my bones waxed old through my
-roaring all the day long. For day and night Thy hand was heavy upon
-me: my moisture is turned into the drought of summer." (Ps. xxxii. 3,
-4.) How long did this painful exercise continue? Until the whole truth
-was brought out--until all that which was working inwardly came fully
-to the surface.--"I acknowledged my sin unto Thee, and mine iniquity
-have I not hid. I said, 'I will confess my transgressions unto the
-Lord,' and Thou forgavest the iniquity of my sin." (Ver. 5.)
-
-It is deeply interesting to mark the progress of the Lord's dealing
-with the leprous man, from the moment that the suspicion is raised, by
-certain features in the place of manifestation, until the disease
-covers the whole man, "from the crown of the head unto the sole of the
-foot." There was no haste and no indifference. God ever enters the
-place of judgment with a slow and measured pace; but when He does
-enter, He must act according to the claims of His nature. He can
-patiently investigate. He can wait for "seven days;" and should there
-be the slightest variation in the symptoms, He can wait "seven days
-more;" but the moment it is found to be the positive working of
-leprosy, there can be no toleration. "Without the camp shall his
-habitation be." How long? Until the disease comes fully to the
-surface. "If the leprosy have covered _all_ his flesh, he shall
-pronounce him clean." This is a most precious and interesting point.
-The very smallest speck of leprosy was intolerable to God; and yet
-when the whole man was covered, from head to foot, he was pronounced
-clean--that is, he was a proper subject for the grace of God and the
-blood of atonement.
-
-Thus is it, in every case, with the sinner. God is "of purer eyes than
-to behold evil, and cannot look upon iniquity" (Hab. i. 13.); and yet
-the moment a sinner takes his true place, as one thoroughly lost,
-guilty, and undone--as one in whom there is not so much as a single
-point on which the eye of Infinite Holiness can rest with
-complacency--as one who is so bad that he cannot possibly be worse,
-there is an immediate, a perfect, a divine settlement of the entire
-matter. The grace of God deals with sinners, and when I know myself to
-be a sinner, I know myself to be one whom Christ came to save. The
-more clearly any one can prove me to be a sinner, the more clearly he
-establishes my title to the love of God and the work of Christ. "For
-Christ also hath once suffered for sins, the just for the unjust, that
-He might bring us to God." (1 Pet. iii. 18.) Now, if I am "unjust," I
-am one of those very people for whom Christ died, and I am entitled to
-all the benefits of His death. "There is not a just man upon earth;"
-and inasmuch as I am "upon earth," it is plain that I am "unjust," and
-it is equally plain that Christ died for me--that He suffered for my
-sins. Since, therefore, Christ died for me, it is my happy privilege
-to enter into the immediate enjoyment of the fruits of His sacrifice.
-This is as plain as plainness itself. It demands no effort
-whatsoever. I am not called to be any thing but just what I am. I am
-not called to feel, to experience, to realize any thing. The Word of
-God assures me that Christ died for me just as I am; and if He died
-for me, I am as safe as He is Himself. There is nothing against me:
-Christ met all. He not only suffered for my "_sins_," but He "made an
-end of _sin_." He abolished the entire system in which, as a child of
-the first Adam, I stood, and He has introduced me into a new position,
-in association with Himself, and there I stand before God, free from
-all charge of sin and all fear of judgment.
-
-    "Just as I am--without one plea,
-    But that Thy blood was shed for me,
-    And that Thou bid'st me come to Thee,
-      O Lamb of God, I come!"
-
-How do I know that His blood was shed for me? By the Scriptures.
-Blessed, solid, eternal ground of knowledge! Christ suffered for sins:
-I have gotten sins. Christ died, "the just for the unjust:" I am
-unjust. Wherefore the death of Christ appropriates itself to me as
-fully, as immediately, and as divinely as though I were the only
-sinner upon earth. It is not a question of my appropriation,
-realization, or experience. Many souls harass themselves about this.
-How often has one heard such language as the following: "Oh, I believe
-that Christ died for sinners, but I cannot _realize_ that my sins are
-forgiven. I cannot apply, I cannot appropriate, I do not experience
-the benefit of Christ's death"! All this is self, and not Christ; it
-is feeling, and not Scripture. If we search from cover to cover of
-the blessed volume, we shall not find a syllable about being saved by
-realization, experience, or appropriation. The gospel applies itself
-to all who are on the ground of being lost. Christ died for sinners.
-That is just what I am; wherefore He died for me. How do I know this?
-is it because I feel it? By no means. How then? By the Word of God.
-"Christ died for our sins according to the Scriptures; He was buried,
-and rose again the third day according to the Scriptures." (1 Cor. xv.
-3, 4.) Thus it is all "according to the Scriptures." If it were
-according to our feelings, we should be in a deplorable way, for our
-feelings are hardly the same for the length of a day, but the
-Scriptures are ever the same. "Forever, O Lord, Thy Word is settled in
-heaven."--"Thou hast magnified Thy Word above all Thy name."
-
-No doubt it is a very happy thing to realize, to feel, and to
-experience; but if we put these things in the place of Christ, we
-shall neither have them nor the Christ that yields them. If I am
-occupied with Christ, I shall realize; but if I put my realization in
-place of Christ, I shall have neither the one nor the other. This is
-the sad condition of thousands. Instead of resting on the stable
-authority of "the Scriptures," they are ever looking into their own
-hearts, and hence they are always uncertain and, as a consequence,
-always unhappy. A condition of doubt is a condition of torture; but
-how can I get rid of my doubt? Simply by relying on the divine
-authority of "the Scriptures." Of what do the Scriptures testify? Of
-Christ. (John v.) They declare that Christ died for our sins, and that
-He was raised again for our justification. (Rom. iv.) This settles
-every thing. The self-same authority that tells me I am unjust tells
-me also that Christ died for me. Nothing can be plainer than this. If
-I were aught else than unjust, the death of Christ would not be for me
-at all; but being unjust, it is divinely fitted, divinely intended,
-and divinely applied to me. If I am occupied with any thing in, of, or
-about myself, it is plain I have not entered into the full spiritual
-application of Leviticus xiii. 12, 13--I have not come to the Lamb of
-God "_just as I am_." It is when the leper is covered from head to
-foot that he is on the true ground. It is there and there alone that
-grace can meet him. "Then the priest shall consider; and, behold, if
-the leprosy have covered all his flesh, he shall pronounce him clean
-that hath the plague: it is all turned white: he is clean." Precious
-truth! "Where sin abounded, grace did much more abound." So long as I
-think there is a single spot which is not covered with the direful
-disease, I have not come to the end of myself. It is when my true
-condition is fully disclosed to my view that I really understand the
-meaning of salvation by grace.
-
-The force of all this will be more fully apprehended when we come to
-consider the ordinances connected with the cleansing of the leper, in
-chapter xiv. of our book. We shall now briefly enter upon the
-question of leprosy in a garment, as presented in chapter xiii. 47-59.
-
-II. The garment or skin suggests to the mind the idea of a man's
-circumstances or habits. This is a deeply practical point. We are to
-watch against the working of evil in our ways just as carefully as
-against evil in ourselves. The same patient investigation is
-observable with respect to a garment as in the case of a person. There
-is no haste, neither is there any indifference.--"The priest shall
-look upon the plague, and shut up it that hath the plague seven days."
-There must be no indifference, no indolence, no carelessness. Evil may
-creep into our habits and circumstances in numberless ways, and hence
-the moment we perceive aught of a suspicious nature, it must be
-submitted to a calm, patient process of priestly investigation. It
-must be "shut up seven days," in order that it may have full time to
-develop itself perfectly.
-
-"And he shall look on the plague on the seventh day: if the plague be
-spread in the garment, either in the warp, or in the woof, or in a
-skin, or in any work that is made of skin, the plague is a fretting
-leprosy; it is unclean. He shall therefore burn that garment." The
-wrong habit must be given up the moment I discover it. If I find
-myself in a thoroughly wrong position, I must abandon it. The burning
-of the garment expresses the act of judgment upon evil, whether in a
-man's habits or circumstances. There must be no trifling with evil. In
-certain cases the garment was to be "washed," which expresses the
-action of the Word of God upon a man's habits. "Then the priest shall
-command that they wash the thing wherein the plague is, and he shall
-shut it up _seven days more_." There is to be patient waiting, in
-order to ascertain the effect of the Word. "And the priest shall look
-on the plague, after that it is washed; and, behold, if the plague
-have not changed, ... thou shalt burn it in the fire." When there is
-any thing radically and irremediably bad in one's position or habits,
-the whole thing is to be given up. "And if the priest look, and,
-behold, the plague be somewhat dark after the washing of it; then he
-shall rend it out of the garment." The Word may produce such an effect
-as that the wrong features in a man's character, or the wrong points
-in his position, shall be given up, and the evil be got rid of; but if
-the evil continue after all, the whole thing must be condemned and set
-aside.
-
-There is a rich mine of practical instruction in all this. We must
-look well to the position which we occupy, the circumstances in which
-we stand, the habits we adopt, the character we wear. There is special
-need of watchfulness. Every suspicious symptom and trait must be
-sedulously guarded, lest it should prove, in the sequel, to be "a
-fretting" or "spreading leprosy," whereby we ourselves and many others
-may be defiled. We may be placed in a position attached to which there
-are certain wrong things which can be given up without entirely
-abandoning the position; and on the other hand, we may find ourselves
-in a situation in which it is impossible to "abide with God." Where
-the eye is single, the path will be plain. Where the one desire of the
-heart is to enjoy the divine presence, we shall easily discover those
-things which tend to deprive us of that unspeakable blessing.
-
-May our hearts be tender and sensitive; may we cultivate a deeper,
-closer walk with God; and may we carefully guard against every form of
-defilement, whether in person, in habit, or in association.
-
-We shall now proceed to consider the beauteous and significant
-ordinances connected with the cleansing of the leper, in which we
-shall find some of the most precious truths of the gospel presented to
-us.
-
-"And the Lord spake unto Moses, saying, 'This shall be the law of the
-leper in the day of his cleansing: he shall be brought unto the
-priest: and the priest shall go forth out of the camp." (Chap. xiv.
-1-3.) We have already seen the place which the leper occupied. He was
-outside the camp, in the place of moral distance from God--from His
-sanctuary and His assembly. Moreover, he dwelt in dreary solitude, in
-a condition of uncleanness. He was beyond the reach of human aid, and
-as for himself, he could only communicate defilement to every one and
-every thing he touched. It was therefore obviously impossible that he
-could do aught to cleanse himself. If, indeed, he could only defile by
-his very touch, how could he possibly cleanse himself? how could he
-contribute towards, or co-operate in, his cleansing? Impossible. As
-an unclean leper, he could not do so much as a single thing for
-himself; _all_ had to be done _for_ him. He could not make his way to
-God, but God could make His way to him. He was shut up to God. There
-was no help for him either in himself or in his fellow-man. It is
-clear that one leper could not cleanse another; and it is equally
-clear that if a leper touched a clean person, he rendered him unclean.
-His _only_ resource was in God. He was to be a debtor to grace for
-every thing.
-
-Hence, we read, "The priest shall go forth out of the camp." It is not
-said, The leper shall go. This was wholly out of the question. It was
-of no use talking to the leper about going or doing. He was consigned
-to dreary solitude; whither could he go? He was involved in helpless
-defilement; what could he do? He might long for fellowship and long to
-be clean, but his longings were those of a lonely helpless leper. He
-might make efforts after cleansing, but his efforts could but prove
-him unclean, and tend to spread defilement. Before ever he could be
-pronounced "clean," a work had to be wrought for him--a work which he
-could neither do nor help to do--a work which had to be wholly
-accomplished by another. The leper was called to "stand still" and
-behold the priest doing a work in virtue of which the leprosy could be
-perfectly cleansed. The priest accomplished _all_: the leper did
-_nothing_.
-
-"Then shall the priest command to take for him that is to be cleansed,
-two birds, alive and clean, and cedar-wood, and scarlet, and hyssop.
-And the priest shall command that one of the birds be killed in an
-earthen vessel over running water." In the priest going forth from the
-camp--forth from God's dwelling-place--we behold the blessed Lord
-Jesus coming down from the bosom of the Father, His eternal
-dwelling-place, into this polluted world of ours, where He beheld us
-sunk in the polluting leprosy of sin. He, like the good Samaritan,
-"came where we were." He did not come half-way merely; He did not come
-nine-tenths of the way; He came all the way. This was indispensable.
-He could not consistently with the holy claims of the throne of God
-have bidden our leprosy to depart had He remained in the bosom. He
-could call worlds into existence by the word of His mouth, but when
-leprous sinners had to be cleansed, something more was needed. "God so
-loved the world, that He gave His only begotten Son." When worlds were
-to be framed, God had but to speak; when sinners had to be saved, He
-had to give His Son. "In this was manifested the love of God towards
-us, because that God sent His only begotten Son into the world, that
-we might live through Him. Herein is love, not that we loved God, but
-that He loved us, and sent His Son to be the propitiation for our
-sins." (1 John iv. 9, 10.)
-
-But there was far more to be accomplished than the mission and
-incarnation of the Son. It would have availed the leper but little
-indeed had the priest merely gone forth from the camp and looked upon
-his low and forlorn condition. Blood-shedding was essentially
-necessary ere leprosy could be removed. The death of a spotless victim
-was needed. "Without shedding of blood is no remission." (Heb. ix.
-22.) And be it observed that the shedding of blood was the real basis
-of the leper's cleansing. It was not a mere circumstance, which, in
-conjunction with others, contributed to the leper's cleansing. By no
-means. The giving up of the life was the grand and all-important fact.
-When this was accomplished, the way was open, every barrier was
-removed, God could deal in perfect grace with the leper. This point
-should be distinctly laid hold of if my reader would fully enter into
-the glorious doctrine of the blood.
-
-"And the priest shall command that one of the birds be killed in an
-earthen vessel over running water." Here we have the acknowledged type
-of the death of Christ, "who through the eternal Spirit offered
-Himself without spot to God." "He was crucified in weakness." (Heb.
-ix.; 2 Cor. xiii.) The greatest, the mightiest, the most glorious, the
-most momentous work that ever was accomplished, throughout the wide
-universe of God, was wrought "in weakness." Oh, my reader, how
-terrible a thing must sin be in the judgment of God when His own
-beloved Son had to come down from heaven and hang upon yonder cursed
-tree, a spectacle to men, to angels, and to devils, in order that you
-and I might be forgiven! And what a type of sin have we in leprosy!
-Who would have thought that that little "bright spot" appearing on the
-person of some member of the congregation was a matter of such grave
-consequence? But, ah! that little "bright spot" was nothing less than
-the energy of evil in the place of manifestation. It was the index of
-the dreadful working of sin in the nature; and ere that person could
-be fitted for a place in the assembly, or for the enjoyment of
-communion with a holy God, the Son of God had to leave those bright
-heavens and descend into the lowest parts of the earth, in order to
-make a full atonement for that which exhibited itself merely in the
-form of a little "bright spot." Let us remember this. Sin is a
-dreadful thing in the estimation of God. He cannot tolerate so much as
-a single sinful thought. Before one such thought could be forgiven,
-Christ had to die upon the cross. The most trifling sin (if any sin
-can be called trifling,) demanded nothing less than God's eternal and
-coequal Son. But, eternal praise be to God, what sin demanded,
-redeeming love freely gave; and now God is infinitely more glorified
-in the forgiveness of sins than He could have been had Adam maintained
-his original innocency. God is more glorified in the salvation, the
-pardon, the justification, the preservation, and final glorification
-of guilty man than He could have been in maintaining an innocent man
-in the enjoyment of creation-blessings. Such is the precious mystery
-of redemption. May our hearts enter, by the power of the Holy Ghost,
-into the living and profound depths of this wondrous mystery.
-
-"As for the living bird, he shall take it, and the cedar-wood, and
-the scarlet, and the hyssop, and shall dip them and the living bird in
-the blood of the bird that was killed over the running water. And he
-shall sprinkle upon him that is to be cleansed from the leprosy seven
-times, and shall pronounce him clean, and shall let the living bird
-loose into the open field." The blood being shed, the priest can enter
-directly and fully upon his work. Up to this, we read, "The priest
-shall command;" but now he acts immediately himself. The death of
-Christ is the basis of His priestly ministration. Having entered with
-His own blood into the holy place, He acts as our great High-Priest,
-applying to our souls all the precious results of His atoning work,
-and maintaining us in the full and divine integrity of the position
-into which His sacrifice has introduced us. "For every high-priest is
-ordained to offer gifts and sacrifices: wherefore it is of necessity
-that this Man have somewhat also to offer. For if He were on earth, He
-should not be a priest." (Heb. viii. 3, 4.)
-
-We could hardly have a more perfect type of the resurrection of Christ
-than that presented in "the living bird let loose into the open
-field." It was not let go until after the death of its companion; for
-the two birds typify one Christ in two stages of His blessed work,
-namely, death and resurrection. Ten thousand birds let loose would not
-have availed for the leper. It was that living bird, mounting upward
-into the open heavens, bearing upon his wing the significant token of
-accomplished atonement--it was that which told out the great fact that
-the work was done, the ground cleared, the foundation laid. Thus is
-it in reference to our blessed Lord Jesus Christ. His resurrection
-declares the glorious triumph of redemption. "He rose again the third
-day according to the Scriptures." " He was raised again for our
-justification." It is this that sets the burdened heart free and
-liberates the struggling conscience. The Scriptures assure me that
-Jesus was nailed to the cross under the weight of my sins; but the
-same Scriptures assure me that He rose from the grave without one of
-those sins upon Him. Nor is this all. The same Scriptures assure me
-that all who put their trust in Jesus are as free from all charge of
-guilt as He is; that there is no more wrath or condemnation for them
-than for Him; that they are in Him, one with Him, accepted in Him,
-co-quickened, co-raised, co-seated, with Him. Such is the peace-giving
-testimony of the Scriptures of truth--such the record of God who
-cannot lie. (See Rom. vi. 6-11; viii. 1-4; 2 Cor. v. 21; Eph. ii. 5,
-6; Col. ii. 10-15; 1 John iv. 17.)
-
-But we have another most important truth set before us in verse 6 of
-our chapter. We not only see our full deliverance from guilt and
-condemnation, as beautifully exhibited in the living bird let loose,
-but we see also our entire deliverance from all the attractions of
-earth and all the influences of nature. "The scarlet" would be the apt
-expression of the former, while "the cedar-wood and hyssop" would set
-forth the latter. The cross is the end of all this world's glory. God
-presents it as such, and the believer recognizes it as such. "God
-forbid that I should glory, save in the cross of our Lord Jesus
-Christ, whereby the world is crucified unto me, and I unto the world."
-(Gal. vi. 14.)
-
-Then, as to the "cedar-wood and hyssop," they present to us, as it
-were, the two extremes of nature's wide range. Solomon "spake of
-trees, from the cedar-tree that is in Lebanon even unto the hyssop
-that springeth out of the wall." (1 Kings iv. 33.) From the lofty
-cedar which crowns the sides of Lebanon, down to the lowly hyssop--the
-wide extremes and all that lies between--nature in all its departments
-is brought under the power of the cross; so that the believer sees in
-the death of Christ the end of all his guilt, the end of all earth's
-glory, and the end of the whole system of nature--the entire old
-creation. And with what is he to be occupied? With Him who is the
-Antitype of that living bird, with blood-stained feathers, ascending
-into the open heavens. Precious, glorious, soul-satisfying object! A
-risen, ascended, triumphant, glorified Christ, who has passed into the
-heavens, bearing in His sacred Person the marks of an accomplished
-atonement. It is with Him we have to do: we are shut up to Him. He is
-God's exclusive object; He is the centre of heaven's joy, the theme of
-angels' song. We want none of earth's glory, none of nature's
-attractions. We can behold them all, together with our sin and guilt,
-forever set aside by the death of Christ. We can well afford to
-dispense with earth and nature, inasmuch as we have gotten, instead
-thereof, the "unsearchable riches of Christ."
-
-"And he shall sprinkle upon him that is to be cleansed from the
-leprosy seven times, and shall pronounce him clean, and shall let the
-bird loose into the open field." The more deeply we ponder over the
-contents of chapter xiii, the more clearly we shall see how utterly
-impossible it was for the leper to do aught towards his own cleansing.
-All he could do was to "put a covering upon his upper lip;" and all he
-could say was, "Unclean, unclean." It belonged to God, and to Him
-alone, to devise and accomplish a work whereby the leprosy could be
-perfectly cleansed; and further, it belonged to God, and to Him alone,
-to pronounce the leper "clean." Hence it is written, "The priest shall
-sprinkle," and "he shall pronounce him clean." It is not said, The
-leper shall sprinkle and pronounce or imagine himself clean. This
-would never do. God was the Judge--God was the Healer--God was the
-Cleanser. He alone knew what leprosy was, how it could be put away,
-and when to pronounce the leper clean. The leper might have gone on
-all his days covered with leprosy, and yet be wholly ignorant of what
-was wrong with him. It was the Word of God--the Scriptures of
-truth--the divine Record that declared the full truth as to leprosy;
-and nothing short of the self-same authority could pronounce the leper
-clean, and that, moreover, only on the solid and indisputable ground
-of death and resurrection. There is the most precious connection
-between the three things in verse 7: the blood is sprinkled, the
-leper pronounced clean, and the living bird let loose. There is not so
-much as a single syllable about what the leper was to do, to say, to
-think, or to feel. It was enough that he was a leper--a fully
-revealed, a thoroughly judged leper, covered from head to foot. This
-sufficed for him; all the rest pertained to God.
-
-It is of all importance for the anxious inquirer after peace to enter
-into the truth unfolded in this branch of our subject. So many are
-tried by the question of _feeling_, _realizing_, and _appropriating_,
-instead of seeing, as in the leper's case, that the sprinkling of the
-blood was as independent and as divine as the shedding of it. It is
-not said, The leper shall apply, appropriate, or realize, and then he
-shall be clean. By no means. The plan of deliverance was divine; the
-provision of the sacrifice was divine; the shedding of the blood was
-divine; the sprinkling of the blood was divine; the record as to the
-result was divine: in short, it was all divine.
-
-It is not that we should undervalue realization, or, to speak more
-correctly, communion, through the Holy Ghost, with all the precious
-results of Christ's work for us. Far from it: we shall see presently
-the place assigned thereto in the divine economy. But then we are no
-more saved by realization than the leper was cleansed by it. The{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}
-{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} gospel, by which we are saved, is that "Christ died for our
-sins according to the Scriptures; and that He was buried, and that He
-rose again the third day according to the Scriptures." There is
-nothing about realization here. No doubt it is happy to realize. It is
-a very happy thing for one who was just on the point of being drowned
-to realize himself in a life-boat; but clearly he is saved by the boat
-and not by his realization. So it is with the sinner that believes on
-the Lord Jesus Christ. He is saved by death and resurrection. Is it
-because he realizes it? No; but because God says it. It is "_according
-to the Scriptures_." Christ died and rose again, and on that ground
-God pronounces him clean.
-
-    "No condemnation, O my soul!
-      _'Tis God that speaks the word._"
-
-This gives immense peace to the soul. I have to do with God's plain
-record, which nothing can ever shake. That record has reference to
-God's own work. It is He Himself who has wrought all that was needful
-in order to my being pronounced clean in His sight. My pardon no more
-depends upon my realization than upon any "works of righteousness that
-I have done;" and it no more depends upon my works of righteousness
-than it does upon my crimes. In a word, it depends exclusively upon
-the death and resurrection of Christ. How do I know it? God tells me.
-It is "according to the Scriptures."
-
-There are perhaps few things which disclose the deep-seated legality
-of our hearts more strikingly than this oft-raised question of
-realization. We _will_ have in something of self, and thus so sadly
-mar our peace and liberty in Christ. It is mainly because of this
-that I dwell at such length upon the beautiful ordinance of the
-cleansing of the leper, and especially on the truth unfolded in
-chapter xiv. 7. It was the priest that sprinkled the blood, and it was
-the priest that pronounced the leper clean. Thus it is in the case of
-the sinner. The moment he is on his true ground, the blood of Christ
-and the Word of God apply themselves without any further question or
-difficulty whatever; but the moment this harassing question of
-realization is raised, the peace is disturbed, the heart depressed,
-and the mind bewildered. The more thoroughly I get done with self, and
-become occupied with Christ, as presented in "the Scriptures," the
-more settled my peace will be. If the leper had looked at himself when
-the priest pronounced him clean, would he have found any basis for the
-declaration? Surely not. The sprinkled blood was the basis of the
-divine record, and not any thing in or connected with the leper. The
-leper was not asked how he felt or what he thought; he was not
-questioned as to whether he had a deep sense of the vileness of his
-disease. He was an acknowledged leper; that was enough. It was for
-such an one the blood was shed, and that blood made him clean. How did
-he know this? was it because he felt it? No; but because the priest,
-on God's behalf and by His authority, told him so. The leper was
-pronounced clean on the very same ground that the living bird was let
-loose. The same blood which stained the feathers of that living bird
-was sprinkled upon the leper. This was a perfect settlement of the
-whole affair, and that, too, in a manner entirely independent of the
-leper, the leper's thoughts, his feelings, and his realization. Such
-is the type. And when we look from the type to the Antitype, we see
-that our blessed Lord Jesus Christ entered heaven and laid on the
-throne of God the eternal record of an accomplished work, in virtue of
-which the believer enters also. This is a most glorious truth,
-divinely calculated to dispel from the heart of the anxious inquirer
-every doubt, every fear, every bewildering thought, and every
-harassing question. A risen Christ is God's exclusive object, and He
-sees every believer in Him. May every awakened soul find abiding
-repose in this emancipating truth.
-
-"And he that is to be cleansed shall wash his clothes, and shave off
-all his hair, and wash himself in water, that he may be clean; and
-after that he shall come into the camp, and shall tarry abroad out of
-his tent seven days." (Ver. 8.) The leper, being pronounced clean, can
-begin to do what he could not even have attempted to do before,
-namely, to cleanse himself, cleanse his habits, shave off all his
-hair; and, having done so, he is privileged to take his place in the
-camp--the place of ostensible, recognized, public relationship with
-the God of Israel, whose presence in that camp it was which rendered
-the expulsion of the leper needful. The blood having been applied in
-its expiating virtue, there is the washing of water, which expresses
-the action of the Word on the character, the habits, the ways, so as
-to render the person, not only in God's view, but also in the view of
-the congregation, morally and practically fit for a place in the
-public assembly.
-
-But, be it observed, the man, though sprinkled with blood and washed
-with water, and thus entitled to a position in the public assembly,
-was not permitted to enter his own tent. He was not permitted to enter
-upon the full enjoyment of those private, personal privileges which
-belonged to his own peculiar place in the camp. In other words, though
-knowing redemption through the shed and sprinkled blood, and owning
-the Word as the rule according to which his person and all his habits
-should be cleansed and regulated, he had yet to be brought, in the
-power of the Spirit, into full, intelligent communion with his own
-special place, portion, and privileges in Christ.
-
-I speak according to the doctrine of the type; and I feel it to be of
-importance to apprehend the truth unfolded therein. It is too often
-overlooked. There are many who own the blood of Christ as the alone
-ground of pardon, and the Word of God as that whereby alone their
-habits, ways, and associations are to be cleansed and ordered, who
-nevertheless are far from entering, by the power of the Holy Ghost,
-into communion with the preciousness and excellency of that One whose
-blood has put away their sins and whose Word is to cleanse their
-practical habits. They are in the place of ostensible and actual
-relationship, but not in the power of personal communion. It is
-perfectly true that all believers are in Christ, and, as such,
-entitled to communion with the very highest truths; moreover, they
-have the Holy Ghost as the power of communion,--all this is divinely
-true; but then there is not that entire setting aside of all that
-pertains to nature, which is really essential to the power of
-communion with Christ in all the aspects of His character and work. In
-point of fact, this latter will not be fully known to any until "the
-eighth day"--the day of resurrection-glory, when we shall know even as
-we are known. Then, indeed, each one for himself, and all together,
-shall enter into the full, unhindered power of communion with Christ,
-in all the precious phases of His Person and features of His character
-unfolded from verse 10 to 20 of our chapter. Such is the hope set
-before us; but even now, in proportion as we enter, by faith, through
-the mighty energy of the indwelling Spirit, into the death of nature
-and all pertaining thereto, we can feed upon and rejoice in Christ as
-the portion of our souls, in the place of individual communion.
-
-"But it shall be on the seventh day, that he shall shave all his hair
-off his head and his beard and his eyebrows, even all his hair he
-shall shave off; and he shall wash his clothes, also he shall wash his
-flesh in water, and he shall be clean." (Ver. 9.) Now, it is clear
-that the leper was just as clean, in God's judgment, on the first day,
-when the blood was sprinkled upon him in its sevenfold or perfect
-efficacy, as he was on the seventh day. Wherein, then, was the
-difference? Not in his actual standing and condition, but in his
-personal intelligence and communion. On the seventh day he was called
-to enter into the full and complete abolition of all that pertained to
-nature. He was called to apprehend that not merely was nature's
-leprosy to be put away, but nature's ornaments--yea, all that was
-natural--all that belonged to the old condition.
-
-It is one thing to know, as a doctrine, that God sees my nature to be
-dead, and it is quite another thing for me to "reckon" myself as
-dead--to put off, practically, the old man and his deeds--to mortify
-my members which are on the earth. This, probably, is what many godly
-persons mean when they speak of progressive sanctification. They mean
-a right thing, though they do not put it exactly as the Scriptures do.
-The leper was pronounced clean the moment the blood was sprinkled upon
-him, and yet he had to cleanse himself. How was this? In the former
-case, he was clean in the judgment of God; in the latter, he was to be
-clean practically, in his own personal intelligence, and in his
-manifested character. Thus it is with the believer. He is, as one with
-Christ, "washed, sanctified, and justified"--"accepted"--"complete."
-(1 Cor. vi. 11; Eph. i. 6; Col. ii. 10.) Such is his unalterable
-standing and condition before God. He is as perfectly sanctified as he
-is justified, for Christ is the measure of both the one and the other,
-according to God's judgment and view of the case. But then the
-believer's apprehension of all this in his own soul, and his
-exhibition thereof in his habits and ways, open up quite another line
-of things. Hence it is we read, "Having therefore these promises,
-dearly beloved, let us _cleanse ourselves_ from all filthiness of the
-flesh and spirit, perfecting holiness in the fear of God." (2 Cor.
-vii. 1.) It is because Christ has cleansed us by His precious blood
-that therefore we are called to "cleanse ourselves" by the application
-of the Word, through the Spirit. "This is He that came by water and
-blood, Jesus Christ; not by water only, but by water and blood. And it
-is the Spirit that beareth witness, because the Spirit is truth. For
-there are three that bear record, the Spirit, and the water, and the
-blood; and these three agree in one." (1 John v. 6, 8.) Here we have
-atonement by the blood, cleansing by the Word, and power by the
-Spirit--all founded upon the death of Christ, and all vividly
-foreshadowed in the ordinances connected with the cleansing of the
-leper.
-
-"And on the eighth day he shall take two he lambs without blemish, and
-one ewe lamb of the first year without blemish, and three tenth deals
-of fine flour for a meat-offering, mingled with oil, and one log of
-oil. And the priest that maketh him clean shall present the man that
-is to be made clean, and those things, before the Lord, at the door of
-the tabernacle of the congregation. And the priest shall take one he
-lamb, and offer him for a trespass-offering, and the log of oil, and
-wave them for a wave-offering before the Lord." (Ver. 10-12.) The
-entire range of offerings is here introduced; but it is the
-trespass-offering which is first killed, inasmuch as the leper is
-viewed as an actual trespasser. This is true in every case. As those
-who have trespassed against God, we need Christ as the One who atoned,
-on the cross, for those trespasses. "Himself bare our _sins_ in His
-own body on the tree." The first view which the sinner gets of Christ
-is as the Antitype of the trespass-offering.
-
-"And the priest shall take some of the blood of the trespass-offering,
-and the priest shall put it upon the tip of the right ear of him that
-is to be cleansed, and upon the thumb of his right hand, and upon the
-great toe of his right foot." "The ear,"--that guilty member which had
-so frequently proved a channel of communication for vanity, folly, and
-even uncleanness--that ear must be cleansed by the blood of the
-trespass-offering. Thus all the guilt which I have ever contracted by
-that member is forgiven according to God's estimate of the blood of
-Christ. "_The right hand_," which had so frequently been stretched
-forth for the execution of deeds of vanity, folly, and even
-uncleanness, must be cleansed by the blood of the trespass-offering.
-Thus all the guilt which I have ever contracted by that member is
-forgiven according to God's estimate of the blood of Christ. "_The
-foot_," which had so often run in the way of vanity, folly, and even
-uncleanness, must now be cleansed by the blood of the
-trespass-offering, so that all the guilt which I have ever contracted
-by that member is forgiven according to God's estimate of the blood of
-Christ. Yes; _all_, _all_, _all_ is forgiven--all is canceled--all
-forgotten--all sunk as lead in the mighty waters of eternal oblivion.
-Who shall bring it up again? Shall angel, man, or devil be able to
-plunge into those unfathomed and unfathomable waters, to bring up from
-thence those trespasses of "foot," "hand," or "ear," which redeeming
-love has cast thereinto? Oh, no; blessed be God, they are gone, and
-gone forever! I am better off, by far, than if Adam had never sinned.
-Precious truth! To be washed in the blood is better far than to be
-clothed in innocency.
-
-But God could not rest satisfied with the mere blotting out of
-trespasses by the atoning blood of Jesus. This in itself is a great
-thing, but there is something greater still.
-
-"And the priest shall take some of the log of oil, and pour it into
-the palm of his own left hand: and the priest shall dip his right
-finger in the oil that is in his left hand, and shall sprinkle of the
-oil with his finger seven times before the Lord. And of the rest of
-the oil that is in his hand shall the priest put upon the tip of the
-right ear of him that is to be cleansed, and upon the thumb of his
-right hand, and upon the great toe of his right foot, upon the blood
-of the trespass-offering; and the remnant of the oil that is in the
-priest's hand he shall pour upon the head of him that is to be
-cleansed; and the priest shall make an atonement for him before the
-Lord." (Ver. 15-18.) Thus, not only are our members cleansed by the
-blood of Christ, but also consecrated to God in the power of the
-Spirit. God's work is not only negative, but positive. The ear is no
-longer to be the vehicle for communicating defilement, but to be
-"swift to hear" the voice of the Good Shepherd; the hand is no longer
-to be used as the instrument of unrighteousness, but to be stretched
-forth in acts of righteousness, grace, and true holiness; the foot is
-no longer to tread in folly's paths, but to run in the way of God's
-holy commandments: and, finally, the whole man is to be dedicated to
-God in the energy of the Holy Ghost.
-
-It is deeply interesting to see that "the oil" was put "upon the blood
-of the trespass-offering." The blood of Christ is the divine basis of
-the operations of the Holy Ghost. The blood and the oil go together.
-As sinners, we could know nothing of the latter save on the ground of
-the former. The oil could not have been put upon the leper until the
-blood of the trespass-offering had first been applied. "In whom also,
-after that ye believed, ye were sealed with that Holy Spirit of
-promise." The divine accuracy of the type evokes the admiration of the
-renewed mind. The more closely we scrutinize it--the more of the light
-of Scripture we concentrate upon it, the more its beauty, force, and
-precision are perceived and enjoyed. All, as might justly be expected,
-is in the most lovely harmony with the entire analogy of the Word of
-God. There is no need for any effort of the mind. Take Christ as the
-key to unlock the rich treasury of the types; explore the precious
-contents by the light of Inspiration's heavenly lamp; let the Holy
-Ghost be your Interpreter; and you cannot fail to be edified,
-enlightened, and blessed.
-
-"And the priest shall offer the sin-offering, and make an atonement
-for him that is to be cleansed from his uncleanness." Here we have a
-type of Christ, not only as the Bearer of our trespasses, but also as
-the One who made an end of sin, root and branch; the One who destroyed
-the entire system of sin--"the Lamb of God, who taketh away the sin of
-the world"--"the propitiation for the whole world." As the
-Trespass-offering, Christ put away all my trespasses; as the
-Sin-offering, He met the great root from whence those trespasses
-emanated. He met all; but it is as the Trespass-offering I first know
-Him, because it is as such I first need Him. It is the "conscience of
-sins" that first troubles me. This is divinely met by my precious
-Trespass-offering. Then, as I get on, I find that all these sins had a
-root, a parent stem, and that root or stem I find within me. This,
-likewise, is divinely met by my precious Sin-offering. The order, as
-presented in the leper's case, is perfect. It is precisely the order
-which we can trace in the actual experience of every soul. The
-trespass-offering comes first, and then the sin-offering.
-
-"And afterward he shall kill the burnt-offering." This offering
-presents the highest possible aspect of the death of Christ. It is
-Christ offering Himself without spot to God, without special reference
-to either trespasses or sin: it is Christ, in voluntary devotedness,
-walking to the cross, and there offering Himself as a sweet savor to
-God.
-
-"And the priest shall offer the burnt-offering and the meat-offering
-upon the altar; and the priest shall make an atonement for him, and he
-shall be clean." (Ver. 20.) The meat-offering typifies "the Man Christ
-Jesus" in His perfect human life. It is intimately associated, in the
-case of the cleansed leper, with the burnt-offering; and so it is in
-the experience of every saved sinner. It is when we know our
-_trespasses_ are forgiven, and the root or principle of _sin_ judged,
-that we can, according to our measure, by the power of the Spirit,
-enjoy communion with God about that blessed One who lived a perfect
-human life down here and then offered Himself without spot to God on
-the cross. Thus the four classes of offerings are brought before us in
-their divine order in the cleansing of the leper, namely, the
-trespass-offering, the sin-offering, the burnt-offering, and the
-meat-offering, each exhibiting its own specific aspect of our blessed
-Lord Jesus Christ.
-
-Here closes the record of the Lord's dealings with the leprous man;
-and, oh, what a marvelous record it is! what an unfolding of the
-exceeding hatefulness of sin, the grace and holiness of God, the
-preciousness of Christ's Person, and the efficacy of His work! Nothing
-can be more interesting than to mark the footprints of divine grace
-forth from the hallowed precincts of the sanctuary to the defiled
-place where the leper stood, with bare head, covered lip, and rent
-garments. God visited the leper where he was, but He did not leave
-him there. He went forth prepared to accomplish a work in virtue of
-which He could bring the leper into a higher place and higher
-communion than ever he had known before. On the ground of this work,
-the leper was conducted from his place of defilement and loneliness to
-the very door of the tabernacle of the congregation, the priestly
-place, to enjoy priestly privileges. (Comp. Exod. xxix. 20, 21, 32.)
-How could he ever have climbed to such an elevation? Impossible! For
-aught he could do, he might have languished and died in his leprosy
-had not the sovereign grace of the God of Israel stooped to lift him
-from the dunghill, to set him among the princes of his people. If ever
-there was a case in which the question of human effort, human merit,
-and human righteousness could be fully tried and perfectly settled,
-the leper is unquestionably that case. Indeed it were a sad loss of
-time to discuss such a question in the presence of such a case. It
-must be obvious to the most cursory reader that naught but free grace
-reigning through righteousness could meet the leper's condition and
-the leper's need. And how gloriously and triumphantly did that grace
-act! It traveled down into the deepest depths, that it might raise the
-leper to the loftiest heights. See what the leper lost, and see what
-he gained! He lost all that pertained to nature, and he gained the
-blood of atonement and the grace of the Spirit. I mean typically.
-Truly he was a gainer, to an incalculable amount. He was infinitely
-better off than if he had never been thrust forth from the camp. Such
-is the grace of God! such the power and value, the virtue and
-efficacy, of the blood of Jesus!
-
-How forcibly does all this remind us of the prodigal in Luke xv! In
-him, too, leprosy had wrought and risen to a head. He had been afar
-off, in the defiled place, where his own sins and the intense
-selfishness of the far country had created a solitude around him; but,
-blessed forever be a father's deep and tender love, we know how it
-ended. The prodigal found a higher place and tasted higher communion
-than ever he had known before; "the fatted calf" had never been slain
-for him before; "the best robe" had never been on him before. And how
-was this? was it a question of the prodigal's merit? Oh, no; it was
-simply a question of the father's love.
-
-Dear reader, let me ask, can you ponder over the record of God's
-dealings with the leper in Leviticus xiv, or the father's dealings
-with the prodigal in Luke xv, and not have an enlarged sense of the
-love that dwells in the bosom of God, that flows through the Person
-and work of Christ, that is recorded in the Scriptures of truth, and
-brought home to the heart by the Holy Ghost? Lord grant us a deeper
-and more abiding fellowship with Himself!
-
-From verse 21 to 32 we have "the law of him in whom is the plague of
-leprosy, whose hand is not able to get that which pertaineth to his
-cleansing." This refers to the sacrifices of "the eighth day," and not
-to the "two birds alive and clean." These latter could not be
-dispensed with in any case, because they set forth the death and
-resurrection of Christ as the alone ground on which God can receive a
-sinner back to Himself. On the other hand, the sacrifices of "the
-eighth day" being connected with the soul's communion, must, in some
-degree, be affected by the measure of the soul's apprehension; but
-whatever that measure may be, the grace of God can meet it with those
-peculiarly touching words, "_such as he is able to get_." And not only
-so, but the "two turtle-doves" conferred the same privileges on the
-"poor" as the two lambs conferred upon the rich, inasmuch as both the
-one and the other pointed to "the precious blood of Christ," which is
-of infinite, changeless, and eternal efficacy in the judgment of God.
-All stand before God on the ground of death and resurrection. All are
-brought into the same place of nearness, but all do not enjoy the same
-measure of communion--all have not the same measure of apprehension of
-the preciousness of Christ in all the aspects of His work. They might,
-if they would; but they allow themselves to be hindered in various
-ways. Earth and nature, with their respective influences, act
-prejudicially: the Spirit is grieved, and Christ is not enjoyed as He
-might be. It is utterly vain to expect that if we are living in the
-region of nature, we can be feeding upon Christ. No; there must be
-self-emptiness, self-denial, self-judgment, if we would habitually
-feed upon Christ. It is not a question of salvation; it is not a
-question of the leper introduced into the camp--the place of
-recognized relationship. By no means. It is only a question of the
-soul's communion, of its enjoyment of Christ. As to this, the largest
-measure lies open to us. We may have communion with the very highest
-truths; but if our measure be small, the unupbraiding grace of our
-Father's heart breathes in the sweet words, "_such as he is able to
-get_." The title of all is the same, however our capacity may vary;
-and, blessed be God, when we get into His presence, all the desires of
-the new nature, in their utmost intensity, are satisfied; all the
-powers of the new nature, in their fullest range, are occupied. May we
-prove these things in our soul's happy experience day by day.
-
-We shall close this section with a brief reference to the subject of
-leprosy in a house.
-
-III. The reader will observe that a case of leprosy in a person, or in
-a garment, might occur in the wilderness; but in the matter of a
-house, it was of necessity confined to the land of Canaan.
-
-"When ye be come into the land of Canaan, which I give to you for a
-possession, and I put the plague of leprosy in a house of the land of
-your possession, ... then the priest shall command that they empty the
-house, before the priest go into it to see the plague, that all that
-is in the house be not made unclean; and afterward the priest shall go
-in to see the house: and he shall look on the plague, and, behold, if
-the plague be in the walls of the house with hollow strakes, greenish
-or reddish, which in sight are lower than the wall; then the priest
-shall go out of the house to the door of the house, and shut up the
-house seven days."
-
-Looking at the house as the type of an assembly, we have some weighty
-principles presented to us as to the divine method of dealing with
-moral evil, or suspicion of evil, in a congregation. We observe the
-same holy calmness and perfect patience with respect to the house as
-we have already seen in reference to the person or the garment. There
-was no haste and no indifference, either as regards the house, the
-garment, or the individual. The man who had an interest in the house
-was not to treat with indifference any suspicious symptoms appearing
-in the wall thereof; neither was he to pronounce judgment himself upon
-such symptoms: it belonged to the priest to investigate and to judge.
-The moment that aught of a questionable nature made its appearance,
-the priest assumed a judicial attitude with respect to the house. The
-house was under judgment, though not condemned. The perfect period was
-to be allowed to run its course ere any decision could be arrived at.
-The symptoms might prove to be merely superficial, in which case there
-would be no demand for any action whatever.
-
-"And the priest shall _come again the seventh day_, and shall _look_:
-and, behold, if the plague be spread in the walls of the house, then
-the priest shall command that they take away the stones in which the
-plague is, and they shall cast them into an unclean place without the
-city." The whole house was not to be condemned: the removal of the
-leprous stones was first to be tried.
-
-"And if the plague come again, and break out in the house, after that
-he hath taken away the stones, and after that he hath scraped the
-house, and after that it is plastered; then the priest shall come and
-look, and, behold, if the plague be spread in the house, it is a
-fretting leprosy in the house: it is unclean. And he shall break down
-the house, the stones of it, and the timber thereof, and all the
-mortar of the house; and he shall carry them forth out of the city
-into an unclean place." The case was hopeless, the evil irremediable,
-the whole building was annihilated.
-
-"Moreover, he that goeth into the house all the while that it is shut
-up shall be unclean until the even. And he that lieth in the house
-shall wash his clothes; and he that eateth in the house shall wash his
-clothes." This is a solemn truth. _Contact defiles!_ Let us remember
-this. It was a principle largely inculcated under the Levitical
-economy, and surely it is not less applicable now.
-
-"And if the priest shall come in, and look upon it, and, behold, the
-plague hath not spread in the house, after the house was plastered;
-then the priest shall pronounce the house clean, because the plague is
-healed." The removal of the defiled stones, etc., had arrested the
-progress of the evil, and rendered all further judgment needless. The
-house was no longer to be viewed as in a judicial place; but being
-cleansed by the application of the blood, it was again fit for
-occupation.
-
-And now as to the moral of all this. It is at once interesting,
-solemn, and practical. Look, for example, at the church at Corinth. It
-was a spiritual house, composed of spiritual stones; but, alas! the
-eagle eye of the apostle discerned upon its walls certain symptoms of
-a most suspicious nature. Was he indifferent? Surely not. He had
-imbibed far too much of the spirit of the Master of the house to
-admit, for one moment, of any such thing. But he was no more hasty
-than indifferent. He commanded the leprous stone to be removed, and
-gave the house a thorough scraping. Having acted thus faithfully, he
-patiently awaited the result. And what was that result? All that the
-heart could desire. "Nevertheless God, that comforteth those that are
-cast down, comforted us by the coming of Titus; and not by his coming
-only, but by the consolation wherewith he was comforted in you, when
-he told us your earnest desire, your mourning, your fervent mind
-toward me; so that I rejoiced the more.... _In all things ye have
-approved yourselves to be clear in this matter._" (Comp. 1 Cor. v.
-with 2 Cor. vii. 11.) This is a lovely instance. The zealous care of
-the apostle was amply rewarded; the plague was stayed, and the
-assembly delivered from the defiling influence of unjudged moral evil.
-
-Take another solemn example.--"And to the angel of the church in
-Pergamos write: 'These things saith He that hath the sharp sword with
-two edges; I know thy works, and where thou dwellest, even where
-Satan's seat is; and thou holdest fast My name, and hast not denied My
-faith, even in those days wherein Antipas was My faithful martyr, who
-was slain among you, where Satan dwelleth. But I have a few things
-against thee, because thou hast there them that hold the doctrine of
-Balaam, who taught Balak to cast a stumbling-block before the children
-of Israel, to eat things sacrificed unto idols, and to commit
-fornication. So hast thou also them that hold the doctrine of the
-Nicolaitanes, which thing I hate. Repent; or else I will come unto
-thee quickly, and will fight against them with the sword of My mouth."
-(Rev. ii. 12-16.) Here the divine Priest stands in a judicial attitude
-with respect to His house at Pergamos. He could not be indifferent to
-symptoms so alarming, but He patiently and graciously gives time to
-repent. If reproof, warning, and discipline prove unavailing, judgment
-must take its course.
-
-These things are full of practical teaching as to the doctrine of the
-assembly. The seven churches of Asia afford various striking
-illustrations of the house under priestly judgment. We should ponder
-them deeply and prayerfully; they are of immense value. We should
-never sit down at ease so long as aught of a suspicious nature is
-making its appearance in the assembly. We may be tempted to say, "It
-is none of my business;" but it is the business of every one who loves
-the Master of the house to have a jealous, godly care for the purity
-of that house; and if we shrink from the due exercise of this care,
-it will not be for our honor or profit in the day of the Lord.
-
-I shall not pursue this subject any further in these pages; and shall
-merely remark, in closing this section, that I do not doubt in the
-least that this whole subject of leprosy has a great dispensational
-bearing, not only upon the house of Israel, but also upon the
-professing church.
-
-
-
-
-CHAPTER XV.
-
-
-This chapter treats of a variety of ceremonial uncleannesses of a much
-less serious nature than leprosy. This latter would seem to be
-presented as the expression of the deep-seated energy of nature's
-evil; whereas chapter xv. details a number of things which are merely
-unavoidable infirmities, but which, as being in any measure the
-outflow of nature, were defiling, and needed the provisions of divine
-grace. The divine presence in the assembly demanded a high order of
-holiness and moral purity. Every movement of nature had to be
-counteracted. Even things which, so far as man was concerned, might
-seem to be unavoidable weaknesses, had a defiling influence, and
-required cleansing, because Jehovah was in the camp. Nothing
-offensive, nothing unsightly, nothing in any way uncomely, should be
-suffered within the pure, unsullied, and sacred precincts of the
-presence of the God of Israel. The uncircumcised nations around would
-have understood nothing of such holy ordinances; but Jehovah would
-have Israel holy, because He was Israel's God. If they were to be
-privileged and distinguished by having the presence of a holy God,
-they would need to be a holy people.
-
-Nothing can be more calculated to elicit the soul's admiration than
-the jealous care of Jehovah over all the habits and practices of His
-people. At home and abroad, asleep and awake, by day and by night, He
-guarded them. He attended to their food, He attended to their
-clothing, He attended to their most minute and private concerns. If
-some trifling spot appeared upon the person, it had to be instantly
-and carefully looked into. In a word, nothing was overlooked which
-could in any wise affect the well-being or purity of those with whom
-Jehovah had associated Himself, and in whose midst He dwelt. He took
-an interest in their most trivial affairs. He carefully attended to
-every thing connected with them, whether publicly, socially, or
-privately.
-
-This, to an uncircumcised person, would have proved an intolerable
-burden. For such an one to have a God of infinite holiness about his
-path by day and about his bed by night, would have involved an amount
-of restraint beyond all power of endurance; but to a true lover of
-holiness--a lover of God, nothing could be more delightful. Such an
-one rejoices in the sweet assurance that God is always near, and he
-delights in the holiness which is at once demanded and secured by the
-presence of God.
-
-Reader, say, is it thus with you? Do you love the divine presence and
-the holiness which that presence demands? Are you indulging in any
-thing incompatible with the holiness of God's presence? Are your
-habits of thought, feeling, and action such as comport with the purity
-and elevation of the sanctuary? Remember, when you read this fifteenth
-chapter of Leviticus, that it was written for your learning. You are
-to read it in the Spirit, for to you it has a spiritual application.
-To read it in any other way is to wrest it to your own destruction,
-or, to use a ceremonial phrase, "to seethe a kid in its mother's
-milk."
-
-Do you ask, What am I to learn from such a section of Scripture? what
-is its application to me? In the first place, let me ask, do you not
-admit that it was written for your learning? This, I imagine, you will
-not question, seeing the inspired apostle so expressly declares that
-"_whatsoever_ things were written aforetime were written for our
-learning." (Rom. xv. 4.) Many seem to forget this important statement,
-at least in so far as the book of Leviticus is concerned. They cannot
-conceive it possible that they are to learn aught from the rites and
-ceremonies of a by-gone age, and particularly from such rites and
-ceremonies as the fifteenth of Leviticus records; but when we remember
-that God the Holy Ghost has written this very chapter--that every
-paragraph, every verse, every line of it "is given by inspiration of
-God, and is profitable," it should lead us to inquire what it means.
-Surely, what God has written His child should read. No doubt there is
-need of spiritual power to know _how_, and spiritual wisdom to know
-_when_, to read such a chapter; but the same holds good with respect
-to any chapter. One thing is certain, if we were sufficiently
-spiritual, sufficiently heavenly, sufficiently abstracted from nature
-and elevated above earth, we should deduce naught but purely spiritual
-principles and ideas from this and kindred chapters. If an angel from
-heaven were to read such sections, how should he regard them? Only in
-a spiritual and heavenly light, only as the depositories of the purest
-and highest morality. And why should not we do the same? I believe we
-are not aware of what positive contempt we pour upon the sacred Volume
-by suffering any portion of it to be so grossly neglected as the book
-of Leviticus has been. If this book ought not to be read, surely it
-ought not to have been written. If it be not "profitable," surely it
-ought not to have had a place assigned it in the canon of divine
-inspiration; but inasmuch as it hath pleased "the only wise God" to
-write this book, it surely ought to please His children to read it.
-
-No doubt, spiritual wisdom, holy discernment, and that refined moral
-sense which only communion with God can impart--all these things would
-be needed in order to form a judgment as to when such scripture ought
-to be read. We should feel strongly disposed to question the sound
-judgment and refined taste of a man who could stand up and read the
-fifteenth of Leviticus in the midst of an ordinary congregation. But
-why? Is it because it is not "divinely inspired," and as such,
-"profitable"? By no means; but because the generality of persons are
-not sufficiently spiritual to enter into its pure and holy lessons.
-
-What, then, are we to learn from the chapter before us? In the first
-place, we learn to watch, with holy jealousy, every thing that
-emanates from nature. Every movement of, and every emanation from
-nature is defiling. Fallen human nature is an impure fountain, and all
-its streams are polluting. It cannot send forth aught that is pure,
-holy, or good. This is a lesson frequently inculcated in the book of
-Leviticus, and it is impressively taught in this chapter.
-
-But blessed be the grace that has made such ample provision for
-nature's defilement! This provision is presented under two distinct
-forms throughout the entire of the book of God, and throughout this
-section of it in particular, namely, "water and blood." Both these are
-founded upon the death of Christ. The blood that expiates and the
-water that cleanses flowed from the pierced side of a crucified
-Christ. (Comp. John xix. 34 with 1 John v. 6.) "The blood of Jesus
-Christ His Son cleanseth us from all sin." (1 John i. 7.) And the Word
-of God cleanseth our practical habits and ways. (Ps. cxix. 9; Eph. v.
-26.) Thus we are maintained in fitness for communion and worship,
-though passing through a scene where all is defiling, and carrying
-with us a nature every movement of which leaves a soil behind.
-
-It has been already remarked that our chapter treats of a class of
-ceremonial defilements less serious than leprosy. This will account
-for the fact that atonement is here foreshadowed, not by a bullock or
-a lamb, but by the lowest order of sacrifice, namely, "two
-turtle-doves." But on the other hand, the cleansing virtue of the Word
-is continually introduced in the ceremonial actions of "washing,"
-"bathing," and "rinsing." "Wherewithal shall a young man _cleanse_ his
-way? By taking heed thereto according to Thy _Word_." "Husbands, love
-your wives, even as Christ also loved the Church, and gave Himself for
-it; that He might _sanctify and cleanse it with the washing of water
-by the Word_." Water held a most important place in the Levitical
-system of purification, and as a type of the Word, nothing can be more
-interesting or instructive.
-
-Thus we can gather up the most valuable points from this fifteenth
-chapter of Leviticus. We learn, in a very striking manner, the intense
-holiness of the divine presence. Not a soil, not a stain, not a speck,
-can be tolerated for a moment in that thrice-hallowed region. "Thus
-shall ye separate the children of Israel from their uncleanness, that
-they die not in their uncleanness, when they defile My tabernacle that
-is among them." (Ver. 31.)
-
-Again, we learn that human nature is the ever-flowing fountain of
-uncleanness. It is hopelessly defiled; and not only defiled, but
-defiling. Awake or asleep, sitting, standing, or lying, nature is
-defiled and defiling: its very touch conveys pollution. This is a
-deeply humbling lesson for proud humanity; but thus it is. The book of
-Leviticus holds up a faithful mirror to nature: it leaves "flesh"
-nothing to glory in. Men may boast of their refinement, their moral
-sense, their dignity: let them study the third book of Moses, and
-there they will see what it is all really worth in God's estimation.
-
-Finally, we learn afresh the expiatory value of the blood of Christ,
-and the cleansing, purifying, sanctifying virtues of the precious Word
-of God. When we think of the unsullied purity of the sanctuary, and
-then reflect upon nature's irremediable defilement, and ask the
-question, However can _we_ enter and dwell _there_? the answer is
-found in "the blood and water" which flowed from the side of a
-crucified Christ--a Christ who gave up His life unto death for us,
-that we might live by Him. "There are three that bear record in earth,
-the Spirit and the water and the blood; and," blessed be God, "these
-three agree in one." The Spirit does not convey to our ears a message
-diverse from that which we find in the Word, and both the Word and the
-Spirit declare to us the preciousness and efficacy of the blood.
-
-Can we not therefore say that the fifteenth chapter of Leviticus was
-"written for our learning"? Has it not its own distinct place in the
-divine canon? Assuredly. There would be a blank were it omitted. We
-learn in it what we could not learn in the same way any where else.
-True, all Scripture teaches us the holiness of God, the vileness of
-nature, the efficacy of the blood, the value of the Word; but the
-chapter upon which we have been pondering, presents these great truths
-to our notice, and presses them upon our hearts, in a manner quite
-peculiar to itself.
-
-May _every section_ of our Father's Volume be precious to our hearts.
-May _every one_ of His testimonies be sweeter to us than honey and the
-honeycomb, and may "_every one_ of His righteous judgments" have its
-due place in our souls.
-
-
-
-
-CHAPTER XVI.
-
-
-This chapter unfolds some of the weightiest principles of truth which
-can possibly engage the renewed mind. It presents the doctrine of
-atonement with uncommon fullness and power. In short, we must rank the
-sixteenth chapter of Leviticus amongst the most precious and important
-sections of inspiration, if indeed it be allowable to make comparisons
-where all is divine.
-
-Looking at this chapter historically, it furnishes a record of the
-transactions of the great day of atonement in Israel, whereby
-Jehovah's relationship with the assembly was established and
-maintained, and all the sins, failures, and infirmities of the people
-fully atoned for, so that the Lord God might dwell among them. The
-blood which was shed upon this solemn day formed the basis of
-Jehovah's throne in the midst of the congregation. In virtue of it, a
-holy God could take up His abode in the midst of the people,
-notwithstanding all their uncleanness. "The tenth day of the seventh
-month" was a unique day in Israel: there was no other day in the year
-like it. The sacrifices of this one day formed the ground of God's
-dealing in grace, mercy, patience, and forbearance.
-
-Furthermore, we learn from this portion of inspired history, "that the
-way into the holiest of all was not yet made manifest." God was hidden
-behind a vail, and man was at a distance. "And the Lord spake unto
-Moses after the death of the two sons of Aaron, when they offered
-before the Lord, and died; and the Lord said unto Moses, 'Speak unto
-Aaron thy brother, that he come not at all times unto the holy place
-within the vail before the mercy-seat, which is upon the ark, that he
-die not; for I will appear in the cloud upon the mercy-seat.'"
-
-The way was not open for man to approach at all times into the divine
-presence, nor was there any provision, in the entire range of the
-Mosaic ritual, for his abiding there continually. God was shut in from
-man, and man was shut out from God; nor could "the blood of bulls and
-goats" open a permanent meeting-place; "a sacrifice of nobler name and
-richer blood" was needed to accomplish this. "For the law having a
-shadow of good things to come, and not the very image of the things,
-can never with those sacrifices which they offered year by year
-continually make the comers thereunto perfect. For then would they not
-have ceased to be offered? because that the worshipers once purged
-should have had no more conscience of sins. But in those sacrifices
-there is a remembrance again made of sins every year. For it is not
-possible that the blood of bulls and of goats should take away sins."
-(Heb. x. 1-4.) Neither the Levitical priesthood nor the Levitical
-sacrifices could yield perfection. Insufficiency was stamped on the
-latter, infirmity on the former, imperfection on both. An imperfect
-man could not be a perfect priest; nor could an imperfect sacrifice
-give a perfect conscience. Aaron was not competent or entitled to take
-his seat within the vail, nor could the sacrifices which he offered
-rend that vail.
-
-Thus much as to our chapter historically: let us now look at it
-typically.
-
-"Thus shall Aaron come into the holy place: with a young bullock for a
-_sin_-offering, and a ram for a _burnt_-offering." (Ver. 3.) Here we
-have the two grand aspects of Christ's atoning work--as that which
-perfectly maintains the divine glory, and perfectly meets man's
-deepest need. There is no mention, throughout all the services of this
-unique and solemn day, of a _meat_-offering or a _peace_-offering. The
-perfect human life of our blessed Lord is not foreshadowed here, nor
-is the communion of the soul with God, consequent upon His
-accomplished work, unfolded. In a word, the one grand subject is
-"atonement," and that in a double way, namely, first, as meeting all
-the claims of God--the claims of His nature, the claims of His
-character, the claims of His throne; and secondly, as perfectly
-meeting all man's guilt and all his necessities. We must bear these
-two points in mind if we would have a clear understanding of the truth
-presented in this chapter, or of the doctrine of the great day of
-atonement. "Thus shall Aaron come into the holy place," with
-atonement, as securing the glory of God in every possible way, whether
-as respects His counsels of redeeming love toward the Church, toward
-Israel, and toward the whole creation, or in reference to all the
-claims of His moral administration; and with atonement as fully
-meeting man's guilty and needy condition. These two aspects of the
-atonement will continually present themselves to our view as we ponder
-the precious contents of our chapter. Their importance cannot possibly
-be over-estimated.
-
-"He shall put on the holy linen coat, and he shall have the linen
-breeches upon his flesh, and he shall be girded with a linen girdle,
-and with the linen mitre shall he be attired: these are holy garments;
-therefore shall he wash his flesh in water, and so put them on." (Ver.
-4.) Aaron's person, washed in pure water, and robed in the white linen
-garments, furnishes a lovely and impressive type of Christ entering
-upon the work of atonement. He is seen to be _personally_ and
-_characteristically_ pure and spotless. "For their sakes I sanctify
-Myself, that they also might be sanctified through the truth." (John
-xvii. 19.) It is peculiarly precious to be called, as it were, to gaze
-upon the Person of our divine Priest, in all His essential holiness.
-The Holy Ghost delights in every thing that unfolds Christ to the
-view of His people; and wherever we behold Him, we see him to be the
-same spotless, perfect, glorious, precious, peerless Jesus, "the
-fairest among ten thousand, yea, altogether lovely." He did not need
-to _do_ or to _wear_ any thing in order to be pure and spotless; He
-needed no pure water, no fine linen; He was, intrinsically and
-practically, "the holy One of God." What Aaron _did_, and what he
-_wore_--the washing and the robing, are but the faint shadows of what
-Christ _is_. The law had only a "shadow," and "not the very image of
-good things to come." Blessed be God, we have not merely the shadow,
-but the eternal and divine reality--Christ Himself.
-
-"And he shall take of the congregation of the children of Israel two
-kids of the goats for a sin-offering, and one ram for a
-burnt-offering. And Aaron shall offer his bullock of the sin-offering,
-which is for himself, and make atonement for himself and for his
-house." (Ver. 5, 6.) Aaron and his house represent the Church, not
-indeed as the "one body," but as a priestly house. It is not the
-Church as we find it developed in Ephesians and Colossians, but rather
-as we find it in the first epistle of Peter, in the following
-well-known passage: "Ye also, as lively stones, are built up a
-_spiritual house_, a holy priesthood, to offer up spiritual
-sacrifices, acceptable to God by Jesus Christ." (Chap. ii. 5.) So also
-in Hebrews--"But Christ as a Son over His own house; _whose house are
-we_, if we hold fast the confidence and the rejoicing of the hope firm
-unto the end." (Chap. iii. 6.) We must ever remember that there is no
-revelation of the mystery of the Church in the Old Testament. Types
-and shadows there are, but no revelation. That wondrous mystery of Jew
-and Gentile forming "one body," "one new man," and united to a
-glorified Christ in heaven, could not, as is obvious, be revealed
-until Christ had taken His place above. Of this mystery Paul was
-pre-eminently made a steward and a minister, as he tells us in
-Ephesians iii. 1-12, a passage which I would commend to the prayerful
-attention of the Christian reader.
-
-"And he shall take the two goats, and present them before the Lord at
-the door of the tabernacle of the congregation. And Aaron shall cast
-lots upon the two goats; one lot for the Lord, and the other lot for
-the scape-goat. And Aaron shall bring the goat upon which the Lord's
-lot fell, and offer him for a sin-offering. But the goat on which the
-lot fell to be the scape-goat, shall be presented alive before the
-Lord, to make an atonement with him, and to let him go for a
-scape-goat into the wilderness." (Ver. 7-10.) In these two goats, we
-have the two aspects of atonement already referred to; "the Lord's
-lot" fell upon one, and the people's lot fell upon the other. In the
-case of the former, it was not a question of the persons or the sins
-which were to be forgiven, nor of God's counsels of grace toward His
-elect. These things, I need hardly say, are of infinite moment; but
-they are not involved in the case of "the goat on which the Lord's lot
-fell." This latter typifies the death of Christ as that wherein God
-has been perfectly glorified with respect to sin in general. This
-great truth is fully set forth in the remarkable expression, "the
-Lord's lot." God has a peculiar portion in the death of Christ--a
-portion quite distinct--a portion which would hold eternally good even
-though no sinner were ever to be saved. In order to see the force of
-this, it is needful to bear in mind how God has been dishonored in
-this world. His truth has been despised; His authority has been
-contemned; His majesty has been slighted; His law has been broken; His
-claims have been disregarded; His name has been blasphemed; His
-character has been traduced.
-
-Now, the death of Christ has made provision for all this. It has
-perfectly glorified God in the very place where all these things have
-been done; it has perfectly vindicated the majesty, the truth, the
-holiness, the character of God; it has divinely met all the claims of
-His throne; it has atoned for _sin_; it has furnished a divine remedy
-for all the mischief which sin introduced into the universe; it
-affords a ground on which the blessed God can act in grace, mercy, and
-forbearance toward all; it furnishes a warrant for the eternal
-expulsion and perdition of the prince of this world; it forms the
-imperishable foundation of God's moral government. In virtue of the
-cross, God can act according to His own sovereignty; He can display
-the matchless glories of His character and the adorable attributes of
-His nature. He might, in the exercise of inflexible justice, have
-consigned the human family to the lake of fire, together with the
-devil and his angels; but in that case, where would be His love, His
-grace, His mercy, His kindness, His long-suffering, His compassion,
-His patience, His perfect goodness?
-
-Then on the other hand, had these precious attributes been exercised
-in the absence of atonement, where were the justice, the truth, the
-majesty, the holiness, the righteousness, the governmental claims,
-yea, the entire moral glory of God? How could "mercy and truth meet
-together"? or "righteousness and peace kiss each other"? how could
-"truth spring out of the earth"? or "righteousness look down from
-heaven"? Impossible. Naught save the atonement of our Lord Jesus
-Christ could have fully glorified God; but that has glorified Him. It
-has reflected the full glory of the divine character as it never could
-have been reflected amid the brightest splendors of an unfallen
-creation. By means of that atonement, in prospect and retrospect, God
-has been exercising forbearance toward this world for well-nigh six
-thousand years. In virtue of that atonement, the most wicked, daring,
-and blasphemous of the sons of men "live, move, and have their being;"
-eat, drink, and sleep. The very morsel which yonder open blaspheming
-infidel puts into his mouth, he owes to the atonement, which he knows
-not, but impiously ridicules; the sunbeams and showers which fertilize
-the fields of the atheist, reach him in virtue of the atonement of
-Christ; yea, the very breath which the infidel and the atheist spend
-in blaspheming God's revelation, or denying His existence, they owe
-to the atonement of Christ. Were it not for that precious atonement,
-instead of blaspheming upon earth, they would be weltering in hell.
-
-Let not my reader misunderstand me, I speak not here of the
-forgiveness or salvation of persons. This is quite another thing, and
-stands connected, as every true Christian knows, with the confession
-of the name of Jesus and the hearty belief that God raised Him from
-the dead. (Rom. x.) This is plain enough, and fully understood; but it
-is in no wise involved in that aspect of the atonement which we are at
-present contemplating, and which is so strikingly foreshadowed by "the
-goat on which the Lord's lot fell." God's pardoning and accepting a
-sinner is one thing; His bearing with that man, and showering temporal
-blessings upon him, is quite another. Both are in virtue of the cross,
-but in a totally different aspect and application thereof.
-
-Nor is this distinction by any means unimportant. Quite the opposite.
-Indeed, so important is it that where it is overlooked, there must be
-confusion as to the full doctrine of atonement. Nor is this all. A
-clear understanding of God's ways in government, whether in the past,
-the present, or the future, will be found involved in this profoundly
-interesting point. And finally, in it will be found the key wherewith
-to expound a number of texts in which many Christians find
-considerable difficulty. I shall just adduce two or three of these
-passages as examples.
-
-"Behold the Lamb of God, which taketh away the _sin_ of the world."
-(John i. 29.) With this we may connect a kindred passage in John's
-first epistle, in which the Lord Jesus Christ is spoken of as "the
-propitiation for the whole world."[23] (Chap. ii. 2.) In both these
-passages the Lord Jesus is referred to as the One who has perfectly
-glorified God with respect to "_sin_" and "_the world_," in their
-broadest acceptation. He is here seen as the great Antitype of "the
-goat on which the Lord's lot fell." This gives us a most precious view
-of the atonement of Christ, and one which is too much overlooked, or
-not clearly apprehended. Whenever the question of _persons_ and the
-forgiveness of _sins_ is raised in connection with these and kindred
-passages of Scripture, the mind is sure to get involved in insuperable
-difficulties.
-
-  [23] The reader will observe, in the above passage, that the words
-  "the sins of" are introduced by the translators, and are not inspired.
-  The divine accuracy of the passage is completely lost by retaining
-  those uninspired words. The doctrine laid down is simply this: In the
-  first clause of the verse, Christ is set forth as the propitiation for
-  His people's actual _sins_; but in the last clause, it is not a
-  question of _sins_ or of _persons_ at all, but of _sin_ and the
-  _world_ in general. In fact, the whole verse presents Christ as the
-  Antitype of the two goats, as the One who has borne His people's sins;
-  and also as the One who has perfectly glorified God with respect to
-  sin in general, and made provision for dealing in grace with the world
-  at large, and for the final deliverance and blessing of the whole
-  creation.
-
-So, also, with respect to all those passages in which God's grace to
-the world at large is presented. They are founded upon that special
-aspect of the atonement with which we are more immediately occupied.
-"Go ye into _all the world_ and preach the gospel _to every
-creature_." (Mark xvi.)--"God so loved _the world_, that He gave His
-only begotten Son, that whosoever believeth in Him might 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.)--"I exhort, therefore, that first of all,
-supplications, prayers, intercessions, and giving of thanks, be made
-for _all men_; for kings, and for all that are in authority; that we
-may lead a quiet and peaceable life in all godliness and honesty. For
-this is good and acceptable in the sight of God our Saviour; who will
-have _all men_ to be saved, and to come unto the knowledge of the
-truth. For there is one God, and one Mediator between God and men, the
-Man Christ Jesus; who gave Himself a _ransom for all_, to be testified
-in due time." (1 Tim. ii. 1-6.)--"For _the grace of God_ that bringeth
-salvation hath appeared to _all men_." (Titus ii. 11.)--"But we see
-Jesus, who was made a little lower than the angels, for the suffering
-of death, crowned with glory and honor; that He by _the grace of God_
-should taste death _for every man_." (Heb. ii. 9.)--"The Lord is not
-slack concerning His promise, as some men count slackness; but is
-long-suffering to usward, not willing that _any_ should perish, but
-that all should come to repentance." (2 Peter iii. 9.)
-
-There is no need whatsoever for seeking to avoid the plain sense of
-the above and similar passages. They bear a clear and unequivocal
-testimony to divine grace toward all, without the slightest reference
-to man's responsibility on the one hand, or to God's eternal counsels
-on the other. These things are just as clearly, just as fully, just
-as unequivocally, taught in the Word. Man is responsible and God is
-sovereign. All who bow to Scripture admit these things. But, at the
-same time, it is of the very last importance to recognize the wide
-aspect of the grace of God and of the cross of Christ. It glorifies
-God, and leaves man _wholly_ without excuse. Men argue about God's
-decrees and man's incompetency to believe without divine influence.
-Their arguments prove that they do not want God; for did they only
-want Him, He is near enough to be found of them. The grace of God and
-the atonement of Christ are as wide as they could desire. "_Any_,"
-"_every_," "_whosoever_," and "_all_" are God's own words; and I
-should like to know who is shut out. If God sends a message of
-salvation to a man, He surely intends it for him; and what can be more
-wicked and impious than to reject God's grace, and make Him a liar,
-and then give His secret decrees as a reason for so doing? It would
-be, in a certain sense, honest for a man to say at once, The fact is,
-I do not believe God's Word, and I do not want His grace or His
-salvation. One could understand this; but for men to cover their
-hatred of God and His truth with the drapery of a false, because
-one-sided, theology, is the very highest character of wickedness. It
-is such as to make us feel, of a truth, that the devil is never more
-diabolical than when he appears with the Bible in his hand.
-
-If it be true that men are prevented by God's secret decrees and
-counsels from receiving the gospel, which He has commanded to be
-preached to them, then on what principle of righteousness will they be
-"punished with everlasting destruction" for not obeying that gospel?
-(2 Thess. i. 6-10.) Is there a single soul throughout all the gloomy
-regions of the lost who blames God's counsels for his being there? Not
-one. Oh, no; God has made such ample provision in the atonement of
-Christ, not only for the salvation of those that believe, but also for
-the aspect of His grace toward those that reject the gospel, that
-there is no excuse. It is not because a man _cannot_, but because he
-_will not_ believe that he "shall be punished with everlasting
-destruction." Never was there a more fatal mistake than for a man to
-ensconce himself behind God's decrees, while deliberately and
-intelligently refusing God's grace; and this is all the more dangerous
-because supported by the dogmas of a one-sided theology. God's grace
-is free to all; and if we ask, How is this? the answer is, "Jehovah's
-lot" fell upon the true Victim, in order that He might be perfectly
-glorified as to sin, in its widest aspect, and be free to act in grace
-toward all, and "preach the gospel to every creature." This grace and
-this preaching must have a solid basis, and that basis is found in the
-atonement; and though man should reject, God is glorified in the
-exercise of grace and in the offer of salvation, because of the oasis
-on which both the one and the other repose. He _is_ glorified, and He
-_shall be_ glorified throughout eternity's countless ages.--"Now is My
-soul troubled; and what shall I say? Father, save Me from this hour:
-but for this cause came I unto this hour. Father, glorify Thy name.
-Then came there a voice from heaven, saying, 'I have both glorified
-it, and will glorify it again.'... Now is the judgment of this world:
-now shall the prince of this world be cast out. And I, if I be lifted
-up from the earth, will draw all unto Me." (John xii. 27-32.)
-
-Thus far we have been occupied only with one special point, namely,
-"the goat on which the Lord's lot fell;" and a cursory reader might
-suppose that the next thing in order would be the scape-goat, which
-gives us the other great aspect of the death of Christ, or its
-application to the sins of the people. But no; ere we come to that, we
-have the fullest confirmation of that precious line of truth which has
-been before us, in the fact that the blood of the slain goat, together
-with the blood of the bullock, was sprinkled upon and before Jehovah's
-throne, in order to show that all the claims of that throne were
-answered in the blood of atonement, and full provision made for all
-the demands of God's moral administration.
-
-"And Aaron shall bring the bullock of the sin-offering which is for
-himself, and shall make an atonement for himself, and for his house,
-and shall kill the bullock of the sin-offering which is for himself.
-And he shall take a censer full of burning coals of fire from off the
-altar before the Lord, and his hands full of sweet incense beaten
-small, and bring it within the vail. And he shall put the incense upon
-the fire before the Lord, that the cloud of the incense may cover the
-mercy-seat that is upon the testimony, that he die not." Here we have
-a most vivid and striking presentation indeed. The blood of atonement
-is carried in within the vail, into the holiest of all, and there
-sprinkled upon the throne of the God of Israel. The cloud of the
-divine presence was there; and in order that Aaron might appear in the
-immediate presence of the glory and not die, "the cloud of incense"
-ascends and "covers the mercy-seat," on which the blood of atonement
-was to be sprinkled "seven times." The "_sweet_ incense beaten
-_small_" expresses the fragrance of Christ's Person--the sweet odor of
-His most precious sacrifice.
-
-"And he shall take of the blood of the bullock, and sprinkle it with
-his finger upon the mercy-seat eastward; and before the mercy-seat
-shall he sprinkle of the blood with his finger seven times. Then shall
-he kill the goat of the sin-offering that is for the people, and bring
-his blood within the vail, and do with that blood as he did with the
-blood of the bullock, and sprinkle it upon the mercy-seat, and before
-the mercy-seat." (Ver. 14, 15.) "Seven" is the perfect number; and in
-the sprinkling of the blood seven times before the mercy-seat, we
-learn that whatever be the application of the atonement of Christ,
-whether as to things, to places, or to persons, it is perfectly
-estimated in the divine presence. The blood which secures the
-salvation of the Church--the "house" of the true Aaron; the blood
-which secures the salvation of the "congregation" of Israel; the
-blood which secures the final restoration and blessedness of the whole
-creation--that blood has been presented before God, sprinkled and
-accepted according to all the perfectness, fragrance, and preciousness
-of Christ. In the power of that blood God can accomplish all His
-eternal counsels of grace. He can save the Church, and raise it into
-the very loftiest heights of glory and dignity, despite of all the
-power of sin and Satan; He can restore Israel's scattered tribes; He
-can unite Judah and Ephraim; He can accomplish all the promises made
-to Abraham, Isaac, and Jacob; He can save and bless untold millions of
-the Gentiles; He can restore and bless the wide creation; He can allow
-the beams of His glory to lighten up the universe forever; He can
-display, in the view of angels, men, and devils, His own eternal
-glory--the glory of His character, the glory of His nature, the glory
-of His works, the glory of His government,--all this He can do, and
-will do; but the one solitary pedestal upon which the stupendous
-fabric of glory shall rest forever, is the blood of the cross--that
-precious blood, dear Christian reader, which has spoken peace--divine
-and everlasting peace--to your heart and conscience, in the presence
-of Infinite Holiness. The blood which is sprinkled upon the believer's
-conscience has been sprinkled "seven times" before the throne of God.
-The nearer we get to God, the more importance and value we find
-attached to the blood of Jesus. If we look at the brazen altar, we
-find the blood there; if we look at the brazen laver, we find the
-blood there; if we look at the golden altar, we find the blood there;
-if we look at the vail of the tabernacle, we find the blood there: but
-in no place do we find so much about the blood as within the vail,
-before Jehovah's throne, in the immediate presence of the divine
-glory.
-
-    "In heaven His blood forever speaks,
-      In God the Father's ears."
-
-"And he shall 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: and so shall he do for the
-tabernacle of the congregation, that remaineth among them in the midst
-of their uncleanness." The same truth meets us all along. The claims
-of the sanctuary must be provided for. Jehovah's courts, as well as
-His throne, must bear witness to the value of the blood. The
-tabernacle, in the midst of Israel's uncleanness, must be fenced round
-about by the divine provisions of atonement. Jehovah provided, in all
-things, for His own glory. The priests and their priestly service, the
-place of worship and all therein, must stand in the power of the
-blood. The Holy One could not have remained for a moment in the midst
-of the congregation were it not for the power of the blood. It was
-that which left Him free to dwell and act and rule in the midst of an
-erring people.
-
-"And there shall be no man in the tabernacle of the congregation when
-he goeth in to make an atonement in the holy place, until he come out,
-and have made an atonement for himself, and for his household, and
-for all the congregation of Israel." (Ver. 17.) Aaron needed to offer
-up sacrifice for his own sins, as well as for the sins of the people.
-He could only enter into the sanctuary in the power of the blood. We
-have, in verse 17, a type of the atonement of Christ in its
-application both to the Church and to the congregation of Israel. The
-Church now enters into the holiest by the blood of Jesus. (Heb. x.) As
-to Israel, the vail is still on their hearts. (2 Cor. iii.) They are
-still at a distance, although full provision has been made in the
-cross for their forgiveness and restoration when they shall turn to
-the Lord. This entire period is, properly speaking, the day of
-atonement. The true Aaron is gone in, with His own blood, into heaven
-itself, now to appear in the presence of God for us. By and by He will
-come forth to lead the congregation of Israel into the full results of
-His accomplished work. Meanwhile, His house--that is to say, all true
-believers--is associated with Him, having boldness to enter into the
-holiest, being brought nigh by the blood of Jesus.
-
-"And he shall go out unto the altar that is before the Lord, and make
-an atonement for it; and shall take of the blood of the bullock, and
-of the blood of the goat, and put it upon the horns of the altar round
-about. And he shall sprinkle of the blood upon it with his finger
-seven times, and cleanse it, and hallow it from the uncleanness of the
-children of Israel." (Ver. 18, 19.) Thus the atoning blood was
-sprinkled every where, from the throne of God within the vail, to the
-altar which stood in the court of the tabernacle of the congregation.
-"It was therefore necessary that the patterns of things in the heavens
-should be purified with these, but the heavenly things themselves with
-better sacrifices than these. For Christ is not entered into the holy
-places made with hands, which are the figures of the true; but into
-heaven itself, now to appear in the presence of God for us: 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 [at the end of every thing earthly, every thing
-human] hath He appeared to put away sin by the sacrifice of Himself.
-And as it is appointed unto men once to die, but after this the
-judgment; so Christ was once offered to bear the sins of many; and
-unto them that look for Him shall He appear the second time without
-sin unto salvation." (Heb. ix. 23-28.)
-
-There is but one way into the holiest of all, and that is a
-blood-sprinkled way. It is vain to strive to enter by any other. Men
-may attempt to work themselves in, to pray themselves in, to buy
-themselves in, to get in by a pathway of ordinances, or it may be, of
-half ordinances, half Christ; but it is of no use. God speaks of _one_
-way, and but one, and that way has been thrown open through the rent
-vail of the Saviour's flesh. Along that way have the millions of the
-saved passed, from age to age; patriarchs, prophets, apostles,
-martyrs, saints in every age, from Abel downwards, have trod that
-blessed way, and found thereby sure and undisputed access. The _one_
-sacrifice of the cross is divinely sufficient for all. God asks no
-more, and He can take no less. To add aught thereto is to cast
-dishonor upon that with which God has declared Himself well pleased,
-yea, in which He is infinitely glorified: to diminish aught therefrom
-is to deny man's guilt and ruin, and offer an indignity to the justice
-and majesty of the eternal Trinity.
-
-"And when he hath made an end of reconciling the holy place, and the
-tabernacle of the congregation, and the altar, he shall bring the live
-goat. And Aaron shall lay both his hands upon the head of the live
-goat, and confess over him _all_ the iniquities of the children of
-Israel, and _all_ their transgressions in _all_ their sins, putting
-them upon the head of the goat, and shall send him away by the hand of
-a fit man into the wilderness. And the goat shall bear upon him _all_
-their iniquities unto a land not inhabited; and he shall let go the
-goat in the wilderness."
-
-Here, then, we have the other grand idea attached to the death of
-Christ, namely, the full and final forgiveness of the people. If the
-death of Christ forms the foundation of the glory of God, it also
-forms the foundation of the perfect forgiveness of sins to all who put
-their trust in it. This latter, blessed be God, is but a secondary--an
-inferior application of the atonement, though our foolish hearts
-would fain regard it as the very highest possible view of the cross to
-see in it that which puts away all our sins. This is a mistake. God's
-glory is the first thing, our salvation is the second. To maintain
-God's glory was the chief--the darling object of the heart of Christ.
-This object He pursued from first to last, with an undeviating purpose
-and unflinching fidelity. "Therefore doth My Father love Me, because I
-lay down My life, that I might take it again." (John x. 17.) "Now is
-the Son of Man glorified, and God is glorified in Him. If God be
-glorified in Him, God shall also glorify Him in Himself, and shall
-straightway glorify Him." (John xiii. 31, 32.) "Listen, O isles, unto
-Me; and hearken, ye people from far: the Lord hath called Me from the
-womb; from the bowels of My mother hath He made mention of My name.
-And He hath made My mouth like a sharp sword; in the shadow of His
-hand hath He hid Me, and made Me a polished shaft: in His quiver hath
-He hid Me; and said unto Me, 'Thou art My Servant, O Israel, in whom
-_I will be glorified_.'" (Isaiah xlix. 1-3.)
-
-Thus the glory of God was the paramount object of the Lord Jesus
-Christ, in life and in death. He lived and died to glorify His
-Father's name. Does the Church lose aught by this? Nay. Does Israel?
-Nay. Do the Gentiles? Nay. In no way could their salvation and
-blessedness be so perfectly provided for as by being made subsidiary
-to the glory of God. Hearken to the divine response to Christ, the
-true Israel, in the sublime passage just quoted. "It is a light thing
-that Thou shouldest be My Servant to raise up the tribes of Jacob, and
-to restore the preserved of Israel: I will also give Thee for a light
-to the Gentiles, that Thou mayest be My salvation to the ends of the
-earth."
-
-And is it not a blessed thing to know that God is glorified in the
-putting away of our sins? We may ask, Where are our sins? Put away. By
-what? By that act of Christ upon the cross, in which God has been
-eternally glorified. Thus it is. The two goats, on the day of
-atonement, give the double aspect of the one act. In the one, we see
-God's glory maintained; in the other, sins put away. The one is as
-perfect as the other. We are as perfectly forgiven as God is perfectly
-glorified, by the death of Christ. Was there one single point in which
-God was not glorified in the cross? Not one. Neither is there one
-single point in which we are not perfectly forgiven. I say "we;" for
-albeit the congregation of Israel is the primary object contemplated
-in the beautiful and impressive ordinance of the scape-goat, yet does
-it hold good, in the fullest way, with respect to every soul that
-believes on the Lord Jesus Christ, that he is as perfectly forgiven as
-God is perfectly glorified, by the atonement of the cross. How many of
-the sins of Israel did the scape-goat bear away? "_All._" Precious
-word! Not one left behind. And whither did he bear them? "Into a land
-not inhabited"--a land where they could never be found, because there
-was no one there to look for them. Could any type be more perfect?
-could we possibly have a more graphic picture of Christ's
-accomplished sacrifice, in its primary and secondary aspects?
-Impossible. We can hang with intense admiration over such a picture,
-and as we gaze, exclaim, Of a truth, the pencil of the Master is here!
-
-Reader, pause here, and say, do you know that _all_your sins are
-forgiven, according to the perfection of Christ's sacrifice? If you
-simply _believe_ on His name, they are so,--they are all gone, and
-gone forever. Say not, as so many anxious souls do, "I fear I do not
-_realize_." There is no such word as "realize" in the entire gospel.
-We are not saved by realization, but by Christ; and the way to get
-Christ in all His fullness and preciousness is to believe--"_only
-believe!_" And what will be the result? "The worshipers once purged
-should have no more conscience of sins." Observe this,--"No more
-conscience of sins." This must be the result, inasmuch as Christ's
-sacrifice is perfect--so perfect, that God is glorified therein. Now,
-it must be obvious to you that Christ's work does not need your
-realization to be added to it to make it perfect. This could not be.
-We might as well say that the work of creation was not complete until
-Adam realized it in the garden of Eden. True, he did realize; but what
-did he realize? A perfect work. Thus let it be with your precious soul
-this moment, if it has never been so before. May you now and evermore
-repose, in artless simplicity, upon the One who has, by one offering,
-perfected forever them that are sanctified. And how are they
-sanctified? Is it by realization? By no means. How then? By the
-perfect work of Christ.
-
-Having sought (alas! most feebly) to unfold the doctrine of this
-marvelous chapter, so far as God has given me light upon it, there is
-just one point further to which I shall merely call my reader's
-attention ere I close this section. It is contained in the following
-quotation: "And this shall be a statute forever unto you, that in the
-seventh month, on the tenth day of the month, ye shall afflict your
-souls, and do no work at all, whether it be one of your own country or
-a stranger that sojourneth among you. For on that day shall the priest
-make an atonement for you, to cleanse you, that ye may be clean from
-_all_ your sins _before the Lord_. It shall be _a Sabbath of rest_,
-and ye shall _afflict your souls_, by a statute forever." (Ver.
-29-31.)
-
-This shall have its full accomplishment in the saved remnant of Israel
-by and by, as foretold by the prophet Zechariah,--"And I will pour
-upon the house of David, and upon the inhabitants of Jerusalem, the
-spirit of grace and of supplications; and they shall look upon Me whom
-they have pierced, and they shall mourn for Him, as one mourneth for
-his only son, and shall be in bitterness for Him, as one that is in
-bitterness for his first-born. _In that day_ shall there be _a great
-mourning_ in Jerusalem, as the mourning of Hadadrimmon in the valley
-of Megiddon.... _In that day_ there shall be a _fountain opened_ to
-the house of David, and to the inhabitants of Jerusalem, for sin and
-for uncleanness.... And it shall come to pass _in that day_ that the
-light shall not be clear [in one place] and dark [in another]; but it
-shall be one day, [the true and long-expected Sabbath,] which shall be
-known to the Lord, not day nor night; but it shall come to pass that
-at evening time it shall be light. And it shall be _in that day_ that
-living waters shall go out from Jerusalem; half of them toward the
-former sea, and half of them toward the hinder sea: in summer and in
-winter shall it be. And THE LORD SHALL BE KING OVER ALL THE EARTH: _in
-that day_ shall there be one Lord, and His name one.... _In that day_
-shall there be upon the bells of the horses, HOLINESS UNTO THE
-LORD.... And _in that day_ there shall be no more the Canaanite in the
-house of the Lord of hosts." (Zech. xii.-xiv.)
-
-What a day that will be! No marvel that it should be so frequently and
-so emphatically introduced in the above glowing passage. It will be a
-bright and blessed "Sabbath of rest" when the mourning remnant shall
-gather, in the spirit of true penitence, around the open fountain, and
-enter into the full and final results of the great day of atonement.
-They shall "afflict their souls," no doubt; for how could they do
-otherwise, while fixing their repentant gaze "upon Him whom they have
-pierced"? But, oh, what a Sabbath they will have! Jerusalem will have
-a brimming cup of salvation, after her long and dreary night of
-sorrow. Her former desolations shall be forgotten, and her children,
-restored to their long-lost dwellings, shall take down their harps
-from the willows, and sing once more the sweet songs of Zion, beneath
-the peaceful shade of the vine and fig-tree.
-
-Blessed be God, the time is at hand. Every setting sun brings us
-nearer to that blissful Sabbath. The word is, "Surely, I come
-quickly;" and all around seems to tell us that "the days are at hand,
-and the effect of every vision." May we be "sober, and watch unto
-prayer." May we keep ourselves unspotted from the world; and thus, in
-the spirit of our minds, the affections of our hearts, and the
-experience of our souls, be ready to meet the heavenly Bridegroom. Our
-place for the present is outside the camp. Thank God that it is so! It
-would be an unspeakable loss to be inside. The same cross which has
-brought us inside the vail has cast us outside the camp. Christ was
-cast out thither, and we are with Him there; but He has been received
-up into heaven, and we are with Him there. Is it not a mercy to be
-outside of all that which has rejected our blessed Lord and Master?
-Truly so; and the more we know of Jesus, and the more we know of this
-present evil world, the more thankful we shall be to find our place
-outside of it all _with Him_.
-
-
-
-
-CHAPTER XVII.
-
-
-In this chapter the reader will find two special points, namely,
-first, that life belongs to Jehovah; and secondly, that the power of
-atonement is in the blood. The Lord attached peculiar importance to
-both these things. He would have them impressed upon every member of
-the congregation.
-
-"And the Lord spake unto Moses, saying, 'Speak unto Aaron, and unto
-his sons, and unto all the children of Israel, and say unto them, This
-is the thing which the Lord hath commanded, saying, What man soever
-there be of the house of Israel, that killeth an ox, or lamb, or goat,
-in the camp, or that killeth it out of the camp, and bringeth it not
-unto the door of the tabernacle of the congregation, to offer an
-offering unto the Lord, before the tabernacle of the Lord; blood shall
-be imputed unto that man; he hath shed blood; and that man shall be
-cut off from among his people." This was a most solemn matter; and we
-may ask what was involved in offering a sacrifice otherwise than in
-the manner here prescribed. It was nothing less than robbing Jehovah
-of His rights, and presenting to Satan that which was due to God. A
-man might say, Can I not offer a sacrifice in one place as well as
-another? The answer is, Life belongs to God, and His claim thereto
-must be recognized in the place which He has appointed--before the
-tabernacle of the Lord. That was the only meeting-place between God
-and man. To offer elsewhere proved that the heart did not want God.
-
-The moral of this is plain. There is one place where God has appointed
-to meet the sinner, and that is the cross--the antitype of the brazen
-altar. There and there alone has God's claims upon the life been duly
-recognized. To reject this meeting-place is to bring down judgment
-upon one's self--it is to trample under foot the just claims of God,
-and to arrogate to one's self a right to life which all have
-forfeited. It is important to see this.
-
-"And the priest shall sprinkle the blood upon the altar of the Lord,
-at the door of the tabernacle of the congregation, and burn the fat
-for a sweet savor unto the Lord." The blood and the fat belonged to
-God. The blessed Jesus fully recognized this. He surrendered His life
-to God, and all His hidden energies were devoted to Him likewise. He
-voluntarily walked to the altar and there gave up His precious life;
-and the fragrant odor of His intrinsic excellency ascended to the
-throne of God. Blessed Jesus! it is sweet, at every step of our way,
-to be reminded of Thee.
-
-The second point above referred to is clearly stated in verse
-11.--"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." The connection
-between the two points is deeply interesting. When man duly takes his
-place as one possessing no title whatsoever to life--when he fully
-recognizes God's claims upon him, then the divine record is, "I have
-given you the life to make an atonement for your soul." Yes; atonement
-is God's gift to man; and be it carefully noted that this atonement is
-in the blood, and _only_ in the blood. "It is _the blood_ that maketh
-an atonement for the soul." It is not the blood _and_ something else.
-The word is most explicit. It attributes atonement exclusively to _the
-blood_. "Without shedding of _blood_ is no remission." (Heb. ix. 22.)
-It was the _death_ of Christ that rent the vail. It is "by _the blood_
-of Jesus" we have "boldness to enter into the holiest." "We have
-redemption through His _blood_, the forgiveness of sins." (Eph. i. 7;
-Col. i. 14.) "Having made peace by _the blood_ of His cross." "Ye who
-were afar off are made nigh by _the blood_ of His cross." "_The blood_
-of Jesus Christ His Son cleanseth us from all sin." (1 John i. 7.)
-"They washed their robes and made them white in _the blood_ of the
-Lamb." (Rev. vii.) "They overcame him by _the blood_ of the Lamb."
-(Rev. xii.)
-
-I would desire to call my reader's earnest attention to the precious
-and vital doctrine of the blood. I am anxious that he should see its
-true place. The blood of Christ is the foundation of every thing. It
-is the ground of God's righteousness in justifying an ungodly sinner
-that believes on the name of the Son of God; and it is the ground of
-the sinner's confidence in drawing nigh to a holy God, who is of purer
-eyes than to behold evil. God would be just in the condemnation of the
-sinner; but through the death of Christ, He can be just and the
-justifier of him that believeth--a just God and a Saviour. The
-righteousness of God is His consistency with Himself--His acting in
-harmony with His revealed character. Hence, were it not for the cross,
-His consistency with Himself would, of necessity, demand the death
-and judgment of the sinner; but in the cross, that death and judgment
-were borne by the sinner's Surety, so that the same divine consistency
-is perfectly maintained, while a holy God justifies an ungodly sinner
-through faith. _It is all through the blood of Jesus_--nothing less,
-nothing more, nothing different. "It is the blood that maketh an
-atonement for the soul." This is conclusive. This is God's simple plan
-of justification. Man's plan is much more cumbrous, much more
-roundabout. And not only is it cumbrous and roundabout, but it
-attributes righteousness to something quite different from what I find
-in the Word. If I look from the third chapter of Genesis down to the
-close of Revelation, I find the blood of Christ put forward as the
-alone ground of righteousness. We get pardon, peace, life,
-righteousness--all by the blood, and nothing but the blood. The entire
-book of Leviticus, and particularly the chapter upon which we have
-just been meditating, is a commentary upon the doctrine of the blood.
-It seems strange to have to insist upon a fact so obvious to every
-dispassionate, teachable student of holy Scripture; yet so it is. Our
-minds are prone to slip away from the plain testimony of the Word. We
-are ready to adopt opinions without ever calmly investigating them in
-the light of the divine testimonies. In this way we get into
-confusion, darkness, and error.
-
-May we all learn to give the blood of Christ its due place. It is so
-precious in God's sight that He will not suffer aught else to be added
-to or mingled with it. "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_."
-
-
-
-
-CHAPTERS XVIII.-XX.
-
-
-This section sets before us, in a very remarkable manner, the personal
-sanctity and moral propriety which Jehovah looked for on the part of
-those whom He had graciously introduced into relationship with
-Himself; and, at the same time, it presents a most humiliating picture
-of the enormities of which human nature is capable.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, _I am the Lord your God_.'" Here we have
-the foundation of the entire superstructure of moral conduct which
-these chapters present. Israel's actings were to take their character
-from the fact that Jehovah was _their_ God. They were called to
-comport themselves in a manner worthy of so high and holy a position.
-It was God's prerogative to set forth the special character and line
-of conduct becoming a people with whom He was pleased to associate His
-name. Hence the frequency of the expressions, "I am the Lord," "I am
-the Lord your God," "I the Lord your God am holy." Jehovah was their
-God, and He was holy; hence, therefore, they were called to be holy
-likewise. His name was involved in their character and acting.
-
-This is the true principle of holiness for the people of God in all
-ages. They are to be governed and characterized by the revelation
-which He has made of Himself. Their conduct is to be founded upon what
-He is, not upon what they are in themselves. This entirely sets aside
-the principle expressed in the words, "Stand by thyself, I am holier
-than thou;" a principle so justly repudiated by every sensitive mind.
-It is not a comparison of one man with another, but a simple statement
-of the line of conduct which God looks for in those who belong to Him.
-"After the doings of the land of Egypt, wherein ye dwelt, shall ye not
-do; and after the doings of the land of Canaan, whither I bring you,
-shall ye not do; neither shall ye walk in their ordinances." The
-Egyptians and the Canaanites were all wrong. How was Israel to know
-this? Who told them? How came they to be right and all besides wrong?
-These are interesting inquiries; and the answer is as simple as the
-questions are interesting. Jehovah's Word was the standard by which
-all questions of right and wrong were to be definitely settled in the
-judgment of every member of the Israel of God. It was not, by any
-means, the judgment of an Israelite in opposition to the judgment of
-an Egyptian or of a Canaanite; but it was the judgment of God above
-_all_. Egypt might have her practices and her opinions, and so might
-Canaan; but Israel were to have the opinions and practices laid down
-in the Word of God. "Ye shall do My judgments, and keep Mine
-ordinances, to walk therein: I am the Lord your God. Ye shall
-therefore keep My statutes and My judgments; which, if a man do, he
-shall live in them: I am the Lord."
-
-It will be well for my reader to get a clear, deep, full, practical
-sense of this truth. The Word of God must settle every question and
-govern every conscience: there must be no appeal from its solemn and
-weighty decision. When God speaks, every heart must bow. Men may form
-and hold their opinions; they may adopt and defend their practices;
-but one of the finest traits in the character of "the Israel of God"
-is, profound reverence for, and implicit subjection to, "every word
-that proceedeth out of the mouth of the Lord." The exhibition of this
-valuable feature may perhaps lay them open to the charge of dogmatism,
-superciliousness, and self-sufficiency, on the part of those who have
-never duly weighed the matter; but, in truth, nothing can be more
-unlike dogmatism than simple subjection to the plain truth of God;
-nothing more unlike superciliousness than reverence for the statements
-of inspiration; nothing more unlike self-sufficiency than subjection
-to the divine authority of holy Scripture.
-
-True, there will ever be the need of carefulness as to the tone and
-manner in which we set forth the authority for our convictions and our
-conduct. It must be made manifest, so far as it may be, that we are
-wholly governed, not by our own opinions, but by the Word of God.
-There is great danger of attaching an importance to an opinion merely
-because _we_ have adopted it. This must be carefully guarded against.
-_Self_ may creep in and display its deformity in the defense of our
-opinions as much as in any thing else; but we must disallow it in
-every shape and form, and be governed in all things by "Thus saith the
-Lord."
-
-But then we are not to expect that every one will be ready to admit
-the full force of the divine statutes and judgments. It is as persons
-walk in the integrity and energy of the divine nature that the Word of
-God will be owned, appreciated, and reverenced. An Egyptian or a
-Canaanite would have been wholly unable to enter into the meaning or
-estimate the value of these statutes and judgments, which were to
-govern the conduct of the circumcised people of God; but that did not
-in any wise affect the question of Israel's obedience. They were
-brought into a certain relationship with Jehovah, and that
-relationship had its distinctive privileges and responsibilities. "I
-am the Lord _your_ God." This was to be the ground of their conduct.
-They were to act in a way worthy of the One who had become _their_
-God, and made them _His_ people. It was not that they were a whit
-better than other people. By no means. The Egyptians or Canaanites
-might have considered that the Israelites were setting themselves up
-as something superior in refusing to adopt the habits of either
-nation. But no; the foundation of their peculiar line of conduct and
-tone of morality was laid in these words: "_I_ am the Lord _your
-God_."
-
-In this great and practically important fact, Jehovah set before His
-people a ground of conduct which was immovable, and a standard of
-morality which was as elevated and as enduring as the eternal throne
-itself. The moment He entered into a relationship with a people, their
-ethics were to assume a character and tone worthy of Him. It was no
-longer a question as to what they were, either in themselves or in
-comparison with others; but of what God was in comparison with all.
-This makes a material difference. To make _self_ the ground of action
-or the standard of ethics is not only presumptuous folly, but it is
-sure to set one upon a descending scale of action. If self be my
-object, I must, of necessity, sink lower and lower every day; but if,
-on the other hand, I set the Lord before me, I shall rise higher and
-higher as, by the power of the Holy Ghost, I grow in conformity to
-that perfect model which is unfolded to the gaze of faith in the
-sacred pages of inspiration. I shall undoubtedly have to prostrate
-myself in the dust, under a sense of how infinitely short I come of
-the mark set before me; but then I can never consent to the setting up
-of a lower standard, nor can I ever be satisfied until I am conformed
-in all things to Him who was my substitute on the cross, and is my
-model in the glory.
-
-Having said thus much on the main principle of the section before
-us--a principle of unspeakable importance to Christians, in a
-practical point of view, I feel it needless to enter into any thing
-like a detailed exposition of statutes which speak for themselves in
-most obvious terms. I would merely remark that those statutes range
-themselves under two distinct heads, namely, first, those which set
-forth the shameful enormities which the human heart is capable of
-devising; and secondly, those which exhibit the exquisite tenderness
-and considerate care of the God of Israel.
-
-As to the first, it is manifest that the Spirit of God could never
-enact laws for the purpose of preventing evils that have no existence.
-He does not construct a dam where there is no flood to be resisted: He
-does not deal with abstract ideas, but with positive realities. Man
-is, in very deed, capable of perpetrating each and every one of the
-shameful crimes referred to in this most faithful section of the book
-of Leviticus. If he were not, why should he be told not to do so. Such
-a code would be wholly unsuitable for angels, inasmuch as they are
-incapable of committing the sins referred to; but it suits man,
-because he has gotten the seeds of those sins in his nature. This is
-deeply humbling. It is a fresh declaration of the truth that man is a
-total wreck. From the crown of his head to the sole of his foot, there
-is not so much as a single speck of moral soundness, as looked at in
-the light of the divine presence. The being for whom Jehovah thought
-it needful to write Leviticus xviii.-xx. must be a vile sinner; but
-that being is _man_--the writer and reader of these lines. How plain
-it is, therefore, that "they that are in the flesh _cannot_ please
-God." (Rom. viii.) Thank God, the believer is "not in the flesh, but
-in the Spirit." He has been taken completely out of his old-creation
-standing, and introduced into the new creation, in which the moral
-evils aimed at in this our section can have no existence. True, he has
-gotten the old nature; but it is his happy privilege to "reckon" it as
-a dead thing, and to walk in the abiding power of the new creation,
-wherein "all things are of God." This is Christian liberty, even
-liberty to walk up and down in that fair creation where no trace of
-evil can ever be found,--hallowed liberty to walk in holiness and
-purity before God and man,--liberty to tread those lofty walks of
-personal sanctity whereon the beams of the divine countenance ever
-pour themselves in living lustre. Reader, this is Christian liberty.
-It is liberty, not to commit sin, but to taste the celestial sweets of
-a life of true holiness and moral elevation. May we prize more highly
-than we have ever done this precious boon of heaven--Christian
-liberty.
-
-And now, one word as to the second class of statutes contained in our
-section, namely, those which so touchingly bring out divine tenderness
-and care. Take the following: "And when ye reap the harvest of your
-land, thou shalt not wholly reap the corners of thy field, neither
-shalt thou gather the gleanings of thy harvest. And thou shalt not
-glean thy vineyard, neither shalt thou gather every grape of thy
-vineyard; _thou shalt leave them for the poor and stranger_: I am the
-Lord your God." (Chap. xix. 9, 10.) This ordinance will meet us again
-in chapter xxiii. but there we shall see it in its dispensational
-bearing. Here, we contemplate it morally, as unfolding the precious
-grace of Israel's God. He would think of "the poor and stranger," and
-He would have His people think of them likewise. When the golden
-sheaves were being reaped, and the mellow clusters gathered, "the poor
-and stranger" were to be remembered by the Israel of God, because
-Jehovah was the God of Israel. The reaper and the grape-gatherer were
-not to be governed by a spirit of grasping covetousness, which would
-bare the corners of the field and strip the branches of the vine, but
-rather by a spirit of large-hearted, genuine benevolence, which would
-leave a sheaf and a cluster "for the poor and stranger," that they too
-might rejoice in the unbounded goodness of Him whose paths drop
-fatness, and on whose open hand all the sons of want may confidently
-wait.
-
-The book of Ruth furnishes a fine example of one who fully acted out
-this most benevolent statute. "And Boaz said unto her, [Ruth,] 'At
-meal-time, come thou hither, and eat of the bread, and dip thy morsel
-in the vinegar.' And she sat beside the reapers: and he reached her
-parched corn, and she did eat, and was sufficed, and left. And when
-she was risen up to glean, Boaz commanded his young men, saying, 'Let
-her glean even among the sheaves, and reproach her not; _and let fall
-also some of the handfuls of purpose for her_, and leave them, that
-she may glean them, and rebuke her not.'" (Ruth ii. 14-16.) Most
-touching and beautiful grace! Truly, it is good for our poor selfish
-hearts to be brought in contact with such principles and such
-practices. Nothing can surpass the exquisite refinement of the words,
-"let fall also some of the handfuls of purpose for her." It was
-evidently the desire of this noble Israelite that "the stranger" might
-have abundance, and have it, too, rather as the fruit of her own
-gleaning than of his benevolence. This was the very essence of
-refinement. It was putting her in immediate connection with, and
-dependence upon, the God of Israel, who had fully recognized and
-provided for "the gleaner." Boaz was merely acting out that gracious
-ordinance of which Ruth was reaping the benefit. The same grace that
-had given him the field gave her the gleanings. They were both debtors
-to grace. She was the happy recipient of Jehovah's goodness: he was
-the honored exponent of Jehovah's most gracious institution. All was
-in most lovely moral order. The creature was blessed and God was
-glorified. Who would not own that it is good for us to be allowed to
-breathe such an atmosphere?
-
-Let us now turn to another statute of our section. "Thou shalt not
-defraud thy neighbor, neither rob him: the wages of him that is hired
-shall not abide with thee all night until the morning." (Chap. xix.
-13.) What tender care is here! The High and Mighty One that inhabiteth
-eternity can take knowledge of the thoughts and feelings that spring
-up in the heart of a poor laborer. He knows and takes into account the
-expectations of such an one in reference to the fruit of his day's
-toil. The wages will naturally be looked for. The laborer's heart
-counts upon them: the family meal depends upon them. Oh! let them not
-be held back: send not the laborer home with a heavy heart, to make
-the heart of his wife and family heavy likewise. By all means, give
-him that for which he has wrought, to which he has a right, and on
-which his heart is set. He is a husband, he is a father, and he has
-borne the burden and heat of the day that his wife and children may
-not go hungry to bed. Disappoint him not: give him his due. Thus does
-our God take notice of the very throbbings of the laborer's heart, and
-make provision for his rising expectations. Precious grace! Most
-tender, thoughtful, touching, condescending love! The bare
-contemplation of such statutes is sufficient to throw one into a flood
-of tenderness. Could any one read such passages and not be melted?
-Could any one read them and thoughtlessly dismiss a poor laborer, not
-knowing whether he and his family have wherewithal to meet the
-cravings of hunger?
-
-Nothing can be more painful to a tender heart than the lack of kindly
-consideration for the poor so often manifested by the rich. These
-latter can sit down to their sumptuous repast after dismissing from
-their door some poor industrious creature who had come seeking the
-just reward of his honest labor. They think not of the aching heart
-with which that man returns to his family, to tell them of the
-disappointment to himself and to them. Oh, it is terrible! It is most
-offensive to God and to all who have drunk, in any measure, into His
-grace. If we would know what God thinks of such acting, we have only
-to hearken to the following accents of holy indignation: "Behold, the
-hire of the laborers who have reaped down your fields, which is of you
-kept back by fraud, crieth; and the cries of them that have reaped
-have entered into the ears of the Lord of Sabaoth." (James v. 4.) "The
-Lord of Sabaoth" hears the cry of the aggrieved and disappointed
-laborer. His tender love tells itself forth in the institutions of His
-moral government; and even though the heart should not be melted by
-the grace of those institutions, the conduct should, at least, be
-governed by the righteousness thereof. God will not suffer the claims
-of the poor to be heartlessly tossed aside by those who are so
-hardened by the influence of wealth as to be insensible to the appeals
-of tenderness, and who are so far removed beyond the region of
-personal need as to be incapable of feeling for those whose lot it is
-to spend their days amid exhausting toil or pinching poverty. The poor
-are the special objects of God's care. Again and again He makes
-provision for them in the statutes of His moral administration; and it
-is particularly declared of Him who shall ere long assume, in
-manifested glory, the reins of government, that "He shall deliver the
-needy when he crieth; the poor also, and him that hath no helper. He
-shall spare the poor and needy, and shall save the souls of the needy.
-He shall redeem their souls from deceit and violence; and precious
-shall their blood be in His sight." (Ps. lxxii. 12-14.)
-
-May we profit by the review of those precious and deeply practical
-truths. May our hearts be affected, and our conduct influenced by
-them. We live in a heartless world; and there is a vast amount of
-selfishness in our own hearts. We are not sufficiently affected by the
-thought of the need of others. We are apt to forget the poor in the
-midst of our abundance. We often forget that the very persons whose
-labor ministers to our personal comfort are living, it may be, in the
-deepest poverty. Let us think of these things. Let us beware of
-"grinding the faces of the poor." If the Jews of old were taught, by
-the statutes and ordinances of the Mosaic economy, to entertain kindly
-feelings toward the poor, and to deal tenderly and graciously with the
-sons of toil, how much more ought the higher and more spiritual ethics
-of the gospel dispensation produce in the hearts and lives of
-Christians a large-hearted benevolence toward every form of human
-need.
-
-True, there is urgent need of prudence and caution, lest we take a man
-out of the honorable position in which he was designed and fitted to
-move, namely, a position of dependence upon the fruits--the precious
-and fragrant fruits--of honest industry. This would be a grievous
-injury instead of a benefit. The example of Boaz should instruct in
-this matter. He allowed Ruth to glean; but he took care to make her
-gleaning profitable. This is a very safe and a very simple principle.
-God intends that man should work at something or another, and we run
-counter to Him when we draw our fellow out of the place of dependence
-upon the results of patient industry, into that of dependence upon the
-results of false benevolence. The former is as honorable and elevating
-as the latter is contemptible and demoralizing. There is no bread so
-sweet to the taste as that which in nobly earned; but then those who
-earn their bread should get enough. A man will feed and care for his
-horses; how much more his fellow, who yields him the labor of his
-hands from Monday morning till Saturday night.
-
-But some will say, There are two sides to this question.
-Unquestionably there are; and no doubt one meets with a great deal
-amongst the poor which is calculated to dry up the springs of
-benevolence and genuine sympathy. There is much which tends to steel
-the heart and close the hand; but one thing is certain, it is better
-to be deceived in ninety-nine cases out of a hundred than to shut up
-the bowels of compassion against a single worthy object. Our heavenly
-Father causes His sun to shine upon the evil and on the good; and
-sendeth rain upon the just and upon the unjust. The same sunbeams that
-gladden the heart of some devoted servant of Christ are poured upon
-the path of some ungodly sinner; and the self-same shower that falls
-upon the tillage of a true believer, enriches also the furrows of some
-blaspheming infidel. This is to be our model. "Be ye therefore
-perfect, even as your Father which is in heaven is perfect." (Matt. v.
-48.) It is only as we set the Lord before us, and walk in the power
-of His grace, that we shall be able to go on from day to day,
-meeting, with a tender heart and an open hand, every possible form of
-human misery. It is only as we ourselves are drinking at the
-exhaustless fountain of divine love and tenderness, that we shall be
-able to go on ministering to human need unchecked by the oft-repeated
-manifestation of human depravity. Our tiny springs would soon be dried
-up were they not maintained in unbroken connection with that
-ever-gushing source.
-
-The statute which next presents itself for our consideration,
-exemplifies most touchingly the tender care of the God of Israel.
-"Thou shalt not curse the deaf, nor put a stumbling-block before the
-blind, but shalt fear thy God: I am the Lord." (Ver. 14.) Here a
-barrier is erected to stem the rising tide of irritability with which
-uncontrolled nature would be almost sure to meet the personal
-infirmity of deafness. How well we can understand this! Nature does
-not like to be called upon to repeat its words again and again, in
-order to meet the deaf man's infirmity. Jehovah thought of this, and
-provided for it. And what is the provision? "Thou shalt fear thy God."
-When tried by a deaf person, remember the Lord, and look to Him for
-grace to enable you to govern your temper.
-
-The second part of this statute reveals a most humiliating amount of
-wickedness in human nature. The idea of laying a stumbling-block in
-the way of the blind is about the most wanton cruelty imaginable; and
-yet man is capable of it, else he would not be warned against it. No
-doubt this, as well as many other statutes, admits of a spiritual
-application; but that in no wise interferes with the plain literal
-principle set forth in it. Man is capable of placing a stumbling-block
-in the way of a fellow-creature afflicted with blindness. Such is man!
-Truly, the Lord knew what was in man when He wrote the statutes and
-judgments of the book of Leviticus.
-
-I shall leave my reader to meditate alone upon the remainder of our
-section. He will find that each statute teaches a double lesson,
-namely, a lesson with respect to nature's evil tendencies, and also a
-lesson as to Jehovah's tender care.[24]
-
-  [24] Verses 16 and 17 demand special attention. "Thou shalt not go up
-  and down as a talebearer among thy people." This is a most seasonable
-  admonition for the people of God in every age. A talebearer is sure to
-  do incalculable mischief. It has been well remarked that a talebearer
-  injures three persons--he injures himself, he injures his hearer, and
-  he injures the subject of his tale. All this he does directly; and as
-  to the indirect consequences, who can recount them? Let us carefully
-  guard against this horrible evil. May we never suffer a tale to pass
-  our lips; and let us never stand to hearken to a talebearer. May we
-  always know how to drive away a backbiting tongue with an angry
-  countenance, as the north wind driveth away rain.
-
-  In verse 17, we learn what ought to take the place of talebearing.
-  "Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon
-  him." In place of carrying to another a tale about my neighbor, I am
-  called upon to go directly to himself and rebuke him, if there is any
-  thing wrong. This is the divine method. Satan's method is to act the
-  talebearer.
-
-
-
-
-CHAPTERS XXI. & XXII.
-
-
-These chapters unfold, with great minuteness of detail, the divine
-requirements in reference to those who were privileged to draw near as
-priests to "offer the bread of their God." In this, as in the
-preceding section, we have conduct as the _result_, not the procuring
-_cause_ of the relationship. This should be carefully borne in mind.
-The sons of Aaron were, in virtue of their birth, priests unto God.
-They all stood in this relationship, one as well as another. It was
-not a matter of attainment, a question of progress, something which
-one had and another had not. All the sons of Aaron were priests; they
-were born into a priestly place. Their capacity to understand and
-enjoy their position and its attendant privileges was obviously a
-different thing altogether. One might be a babe, and another might
-have reached the point of mature and vigorous manhood. The former
-would, of necessity, be unable to eat of the priestly food, being a
-babe, for whom "milk," and not "strong meat," was adapted; but he was
-as truly a member of the priestly house as the man who could tread,
-with firm step, the courts of the Lord's house, and feed upon "the
-wave breast" and "heave shoulder" of the sacrifice.
-
-This distinction is easily understood in the case of the sons of
-Aaron, and hence it will serve to illustrate, in a very simple manner,
-the truth as to the members of the true priestly house, over which our
-great High-Priest presides, and to which all true believers belong.
-(Heb. iii. 6.) Every child of God is a priest. He is enrolled as a
-member of Christ's priestly house. He may be very ignorant, but his
-position as a priest is not founded upon knowledge, but upon life; his
-experience may be very shallow, but his place as a priest does not
-depend upon experience, but upon life; his capacity may be very
-limited, but his relationship as a priest does not rest upon an
-enlarged capacity, but upon life. He was born into the position and
-relationship of a priest: he did not work himself thereinto. It was
-not by any efforts of his own that he became a priest: he became a
-priest by birth. The spiritual priesthood, together with all the
-spiritual functions attaching thereunto, is the necessary appendage to
-spiritual birth. The capacity to enjoy the privileges and to discharge
-the functions of a position must not be confounded with the position
-itself: they must ever be kept distinct. Relationship is one thing;
-capacity is quite another.
-
-Furthermore, in looking at the family of Aaron, we see that nothing
-could break the relationship between him and his sons. There were many
-things which would interfere with the full enjoyment of the privileges
-attaching to the relationship. A son of Aaron might "defile himself by
-the dead;" he might defile himself by forming an unholy alliance; he
-might have some bodily "blemish;" he might be "blind or lame;" he
-might be "a dwarf." Any of these things would have interfered very
-materially with his enjoyment of the privileges and his discharge of
-the functions pertaining to his relationship, as we read, "No man that
-hath a blemish of the seed of Aaron the priest shall come nigh to
-offer the offerings of the Lord made by fire: he hath a blemish: he
-shall not come nigh to offer the bread of his God. He shall eat the
-bread of his God, both of the most holy and the holy; only he shall
-not go in unto the vail, nor come nigh unto the altar, because he hath
-a blemish; that he profane not my sanctuaries; for I the Lord do
-sanctify them." (Chap. xxi. 21-23.) But none of these things could
-possibly touch the fact of a relationship founded upon the established
-principles of human nature. Though a son of Aaron were a dwarf, that
-dwarf was a son of Aaron. True, he was, as a dwarf, shorn of many
-precious privileges and lofty dignities pertaining to the priesthood,
-but he was a son of Aaron all the while. He could neither enjoy the
-same measure or character of communion, nor yet discharge the same
-elevated functions of priestly service, as one who had reached to
-manhood's appointed stature; but he was a member of the priestly
-house, and as such, permitted to "eat the bread of his God." The
-relationship was genuine, though the development was so defective.
-
-The spiritual application of all this is as simple as it is practical.
-To be a child of God is one thing; to be in the enjoyment of priestly
-communion and priestly worship is quite another. The latter is, alas!
-interfered with by many things. Circumstances and associations are
-allowed to act upon us by their defiling influence. We are not to
-suppose that all Christians enjoy the same elevation of walk, the same
-intimacy of fellowship, the same felt nearness to Christ. Alas! alas!
-they do not. Many of us have to mourn over our spiritual defects.
-There is lameness of walk, defective vision, stunted growth; or we
-allow ourselves to be defiled by contact with evil, and to be weakened
-and hindered by unhallowed associations. In a word, as the sons of
-Aaron, though being priests by birth, were nevertheless deprived of
-many privileges through ceremonial defilement and physical defects; so
-we, though being priests unto God by spiritual birth, are deprived of
-many of the high and holy privileges of our position by moral
-defilement and spiritual defects. We are shorn of many of our
-dignities through defective spiritual development. We lack singleness
-of eye, spiritual vigor, whole-hearted devotedness. Saved we are,
-through the free grace of God, on the ground of Christ's perfect
-sacrifice. "We are all the children of God, by faith in Christ Jesus;"
-but then, salvation is one thing; communion is quite another: sonship
-is one thing; obedience is quite another.
-
-These things should be carefully distinguished. The section before us
-illustrates the distinction with great force and clearness. If one of
-the sons of Aaron happened to be "broken-footed or broken-handed," was
-he deprived of his sonship? Assuredly not. Was he deprived of his
-priestly position? By no means. It was distinctly declared, "He shall
-eat the bread of his God, both of the most holy and of the holy."
-What, then, did he lose by his physical blemish? He was forbidden to
-tread some of the higher walks of priestly service and worship.--"Only
-he shall not go in unto the vail, nor come nigh unto the altar." These
-were very serious privations; and though it may be objected that a man
-could not help many of these physical defects, that did not alter the
-matter. Jehovah could not have a blemished priest at His altar, or a
-blemished sacrifice thereon. Both the priest and the sacrifice should
-be perfect. "No man that hath a blemish of the seed of Aaron the
-priest shall come nigh to offer the offerings of the Lord made by
-fire." (Chap. xxi. 22.) "But whatsoever hath a blemish, that shall ye
-not offer; for it shall not be acceptable for you." (Chap. xxii. 20.)
-
-Now, we have both the perfect priest and the perfect sacrifice in the
-Person of our blessed Lord Jesus Christ. He having "offered Himself
-without spot to God," passed into the heavens as our great
-High-Priest, where He ever liveth to make intercession for us. The
-epistle to the Hebrews dwells elaborately upon these two points. It
-throws into vivid contrast the sacrifice and priesthood of the Mosaic
-system and the Sacrifice and Priesthood of Christ. In Him we have
-divine perfectness, whether as the Victim or as the Priest. We have
-all that God could require, and all that man could need. His precious
-blood has put away all our sins, and His all-prevailing intercession
-ever maintains us in all the perfectness of the place into which His
-blood has introduced us. "We are complete in Him" (Col. ii.); and yet,
-so feeble and so faltering are we in ourselves; so full of failure and
-infirmity; so prone to err and stumble in our onward way, that we
-could not stand for a moment were it not that "He ever liveth to make
-intercession for us." These things have been dwelt upon in the earlier
-chapters of this volume, and it is therefore needless to enter further
-upon them here. Those who have any thing like correct apprehensions of
-the grand foundation-truths of Christianity, and any measure of
-experience in the Christian life, will be able to understand how it is
-that though "complete in Him who is the head of all principality and
-power," they nevertheless need, while down here amid the infirmities,
-conflicts, and buffetings of earth, the powerful advocacy of their
-adorable and divine High-Priest. The believer is "washed, sanctified,
-and justified" (1 Cor. vi.); he is "accepted in the Beloved" (Eph. i.
-6.); he can never come into judgment, as regards his person (See John
-v. 24, where the word is {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} and not {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}.); death and
-judgment are behind him, because he is united to Christ, who has
-passed through them both on his behalf and in his stead. All these
-things are divinely true of the very weakest, most unlettered, and
-inexperienced member of the family of God; but yet, inasmuch as he
-carries about with him a nature so incorrigibly bad and so
-irremediably ruined that no discipline can correct it and no medicine
-cure it, inasmuch as he is the tenant of a body of sin and death--as
-he is surrounded on all sides by hostile influences--as he is called
-to cope perpetually with the combined forces of the world, the flesh,
-and the devil, he could never keep his ground, much less make
-progress, were he not upheld by the all-prevailing intercession of his
-great High-Priest, who bears the names of His people upon His breast
-and upon His shoulder.
-
-Some, I am aware, have found great difficulty in reconciling the idea
-of the believer's perfect standing in Christ with the need of
-priesthood. "If," it is argued, "he is perfect, what need has he of a
-priest?" The two things are as distinctly taught in the Word as they
-are compatible one with another, and understood in the experience of
-every rightly instructed Christian. It is of the very last importance
-to apprehend, with clearness and accuracy, the perfect harmony between
-these two points. The believer is perfect in Christ; but in himself,
-he is a poor feeble creature, ever liable to fall. Hence the
-unspeakable blessedness of having One who can manage all his affairs
-for him, at the right hand of the Majesty in the heavens--One who
-upholds him continually by the right hand of His righteousness--One
-who will never let him go--One who is able to save to the
-uttermost--One who is "the same yesterday, to-day, and forever"--One
-who will bear him triumphantly through all the difficulties and
-dangers which surround him, and finally "present him faultless before
-the presence of His glory with exceeding joy." Blessed forever be the
-grace that has made such ample provision for all our need in the
-blood of a Spotless Victim and the intercession of a divine
-High-Priest!
-
-Dear Christian reader, let it be our care so to walk, so to "keep
-ourselves unspotted from the world," so to stand apart from all
-unhallowed associations, that we may enjoy the highest privileges and
-discharge the most elevated functions of our position as members of
-the priestly house of which Christ is the Head. We have "boldness to
-enter into the holiest through the blood of Jesus:" "we have a great
-High-Priest over the house of God." (Heb. x.) Nothing can ever rob us
-of these privileges. But then our communion may be marred, our worship
-may be hindered, our holy functions may remain undischarged. Those
-ceremonial matters against which the sons of Aaron were warned in the
-section before us, have their antitypes in the Christian economy. Had
-they to be warned against unholy contact? So have we. Had they to be
-warned against unholy alliance? So have we. Had they to be warned
-against all manner of ceremonial uncleanness? So have we to be warned
-against "all filthiness of the flesh and spirit." (1 Cor. vii.) Were
-they shorn of many of their loftiest priestly privileges by bodily
-blemish and imperfect natural growth? So are we by moral blemish and
-imperfect spiritual growth.
-
-Will any one venture to call in question the practical importance of
-such principles as these? Is it not obvious that the more highly we
-estimate the blessings which attach to that priestly house of which
-we have been constituted members, in virtue of our spiritual birth,
-the more carefully shall we guard against every thing which might tend
-in any wise to rob us of their enjoyment? Undoubtedly. And this it is
-which renders the close study of our section so pre-eminently
-practical. May we feel its power, through the application of God the
-Holy Ghost. Then shall we _enjoy_ our priestly place; then shall we
-faithfully discharge our priestly functions. We shall be able "to
-present our bodies a living sacrifice, holy and acceptable unto God"
-(Rom. xii. 1); we shall be able to "offer the sacrifice of praise to
-God continually, that is, the fruit of our lips, giving thanks to His
-name" (Heb. xiii. 15.); we shall be able, as members of the "spiritual
-house" and the "holy priesthood," to "offer up spiritual sacrifices,
-acceptable to God by Jesus Christ" (1 Pet. ii. 5.); we shall be able,
-in some small degree, to anticipate that blissful time when, from a
-redeemed creation, the halleluiahs of intelligent and fervent praise
-shall ascend to the throne of God and the Lamb throughout the
-everlasting ages.
-
-
-
-
-CHAPTER XXIII.
-
-
-One of the most profound and comprehensive chapters in the inspired
-volume now lies before us, and claims our prayerful study. It contains
-the record of the seven great feasts or periodical solemnities into
-which Israel's year was divided. In other words, it furnishes us with
-a perfect view of God's dealings with Israel during the entire period
-of their most eventful history.
-
-Looking at the feasts separately, we have the Sabbath, the Passover,
-the feast of unleavened bread, the first-fruits, Pentecost, the feast
-of trumpets, the day of atonement, and the feast of tabernacles. This
-would make eight, altogether; but it is very obvious that the Sabbath
-occupies quite a unique and independent place. It is first presented,
-and its proper characteristics and attendant circumstances fully set
-forth; and then we read, "These are the feasts of the Lord, even holy
-convocations, which ye shall proclaim in their seasons." (Ver. 4.)
-
-So that, strictly speaking, as the attentive reader will observe,
-Israel's _first_ great feast was the Passover, and their _seventh_ was
-the feast of tabernacles. That is to say, divesting them of their
-typical dress, we have, first, redemption; and last of all, we have
-the millennial glory. The paschal lamb typified the death of Christ (1
-Cor. v. 7.); and the feast of tabernacles typified "the times of the
-restitution of all things, of which God hath spoken by the mouth of
-all His holy prophets since the world began." (Acts iii. 21.)
-
-Such was the opening and such the closing feast of the Jewish year.
-Atonement is the foundation, glory the top-stone; while between these
-two points we have the resurrection of Christ (ver. 10-14.), the
-gathering of the Church (ver. 15-21.), the waking up of Israel to a
-sense of their long-lost glory (ver. 24-25.), their repentance and
-hearty reception of their Messiah (ver. 27-32.), and, that not one
-feature might be lacking in this grand typical representation, we have
-provision made for the Gentiles to come in at the close of the harvest
-and glean in Israel's fields (ver. 22.). All this renders the picture
-divinely perfect, and evokes from the heart of every lover of
-Scripture the most intense admiration. What could be more complete?
-The blood of the Lamb, and practical holiness founded thereon; the
-resurrection of Christ from the dead, and His ascension into heaven;
-the descent of the Holy Ghost, in pentecostal power, to form the
-Church; the awakening of the remnant; their repentance and
-restoration; the blessing of "the poor and the stranger;" the
-manifestation of the glory; the rest and blessedness of the
-kingdom,--such are the contents of this truly marvelous chapter, which
-we shall now proceed to examine in detail. May God the Holy Ghost be
-our Teacher.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, Concerning the feasts of the Lord, which ye
-shall proclaim to be holy convocations, even these are My feasts. Six
-days shall work be done; but the seventh day is the Sabbath of rest, a
-holy convocation; ye shall do no work therein: it is the Sabbath of
-the Lord in all your dwellings.'" The place which the Sabbath here
-gets is full of interest. The Lord is about to furnish a type of all
-His dealings in grace with His people; and ere He does so, He sets
-forth the Sabbath as the significant expression of that rest which
-remaineth for the people of God. It was an actual solemnity to be
-observed by Israel, but it was also a type of what is yet to be when
-all that great and glorious work which this chapter foreshadows shall
-have been accomplished. It is God's rest, into which all who believe
-can enter now in spirit; but which, as to its full and actual
-accomplishment, yet remains. (Heb. iv.) We work now: we shall rest by
-and by. In one sense, the believer enters into rest; in another sense,
-he labors to enter into it. He has found his rest in Christ; he labors
-to enter into his rest in glory. He has found his full mental repose
-in what Christ has wrought for him, and his eye rests on that
-everlasting Sabbath upon which he shall enter when all his desert
-toils and conflicts are over. He cannot rest in the midst of a scene
-of sin and wretchedness; "he rests in Christ, the Son of God, who took
-the servant's form;" and while thus resting, he is called to labor as
-a worker together with God, in the full assurance that when all his
-toil is over, he shall enjoy unbroken, eternal repose in those
-mansions of unfading light and unalloyed blessedness where labor and
-sorrow can never enter. Blessed prospect! May it brighten more and
-more each hour in the vision of faith. May we labor all the more
-earnestly and faithfully, as being sure of this most precious rest at
-the end. True, there are foretastes of the eternal Sabbath; but these
-foretastes only cause us to long more ardently for the blessed
-reality--that Sabbath which shall never be broken--that "holy
-convocation" which shall never be dissolved.
-
-We have already remarked that the Sabbath occupies quite a unique and
-independent place in this chapter. This is evident from the wording of
-the fourth verse, where the Lord seems to begin afresh with the
-expression, "These are the feasts of the Lord," as if to leave the
-Sabbath quite distinct from the seven feasts which follow, though it
-be, in reality, the type of that rest to which those feasts so
-blessedly introduce the soul.
-
-"These are the feasts of the Lord, even holy convocations, which ye
-shall proclaim in their seasons. In the fourteenth day of the first
-month at even is the Lord's passover." (Ver. 4, 5.) Here, then, we
-have the first of the seven periodical solemnities--the offering of
-that paschal lamb whose blood it was that screened the Israel of God
-from the sword of the destroying angel on that terrible night when
-Egypt's first-born were laid low. This is the acknowledged type of the
-death of Christ, and hence its place in this chapter is divinely
-appropriate. It forms the foundation of all. We can know nothing of
-rest, nothing of holiness, nothing of fellowship, save on the ground
-of the death of Christ. It is peculiarly striking, significant, and
-beautiful to observe that, directly God's rest is spoken of, the next
-thing introduced is the blood of the paschal lamb. As much as to say,
-There is the _rest_, but here is your _title_. No doubt labor will
-_capacitate_ us, but it is the blood that _entitles_ us, to enjoy the
-rest.
-
-"And on the fifteenth day of the same month is the feast of unleavened
-bread unto the Lord: seven days ye must eat unleavened bread. In the
-first day ye shall have a holy convocation: ye shall do no servile
-work therein. But ye shall offer an offering made by fire unto the
-Lord seven days: in the seventh day is a holy convocation: ye shall do
-no servile work therein." (Ver. 6-8.) The people are here assembled
-around Jehovah in that practical holiness which is founded upon
-accomplished redemption; and while thus assembled, the fragrant odor
-of the sacrifice ascends from the altar of Israel to the throne of
-Israel's God. This gives us a fine view of that holiness which God
-looks for in the life of His redeemed. It is based upon the sacrifice,
-and it ascends in immediate connection with the acceptable fragrance
-of the Person of Christ. "Ye shall do no _servile work_ therein; but
-ye shall offer _an offering made by fire_." What a contrast!--the
-servile work of man's hands, and the sweet savor of Christ's
-sacrifice! The practical holiness of God's people is not servile
-labor; it is the living unfolding of Christ through them, by the power
-of the Holy Ghost. "To me to live is Christ." This is the true idea.
-Christ is our life; and every exhibition of that life is, in the
-divine judgment, redolent with all the fragrance of Christ. It may be
-a very trifling matter in man's judgment, but, in so far as it is the
-outflow of Christ our life, it is unspeakably precious to God. It
-ascends to Him and can never be forgotten. "The fruits of
-righteousness which are by Jesus Christ" are produced in the life of
-the believer, and no power of earth or hell can prevent their
-fragrance ascending to the throne of God.
-
-It is needful to ponder deeply the contrast between "servile work" and
-the outflow of the life of Christ. The type is very vivid. There was a
-total cessation of manual labor throughout the whole assembly; but the
-sweet savor of the burnt-offering ascended to God. These were to be
-the two grand characteristics of the feast of unleavened bread. Man's
-labor ceased, and the odor of the sacrifice ascended; and this was the
-type of a believer's life of practical holiness. What a triumphant
-answer is here to the legalist on the one side, and the antinomian on
-the other! The former is silenced by the words, "no servile work;" and
-the latter is confounded by the words, "Ye shall offer an offering
-made by fire." The most elaborate works of man's hands are "servile;"
-but the smallest cluster of "the fruits of righteousness" is to the
-glory and praise of God. Throughout the entire period of the
-believer's life there must be no servile work--nothing of the hateful
-and degrading element of legality. There should be only the continual
-presentation of the life of Christ, wrought out and exhibited by the
-power of the Holy Ghost. Throughout the "seven days" of Israel's
-second great periodical solemnity there was to be "no leaven;" but
-instead thereof, the sweet savor of "an offering made by fire" was to
-be presented to the Lord. May we fully enter into the practical
-teaching of this most striking and instructive type.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, When ye be come into the land which I give
-unto you, and shall reap the harvest thereof, then ye shall bring a
-sheaf of the first-fruits of your harvest unto the priest; and ye
-shall wave the sheaf before the Lord, to be accepted for you: on the
-morrow after the Sabbath the priest shall wave it. And ye shall offer
-that day when ye wave the sheaf, a he lamb without blemish of the
-first year, for a burnt-offering unto the Lord. And the meat-offering
-thereof shall be two tenth deals of fine flour mingled with oil, an
-offering made by fire unto the Lord for a sweet savor: and the
-drink-offering thereof shall be of wine, the fourth part of a hin. And
-ye shall eat neither bread, nor parched corn, nor green ears, until
-the self-same day that ye have brought an offering unto your God: it
-shall be a statute forever throughout your generations, in all your
-dwellings." (Ver. 9-14.)
-
-"But now is Christ risen from the dead, and become the _first-fruits_
-of them that slept." (1 Cor. xv. 20.) The beautiful ordinance of the
-presentation of the sheaf of first-fruits typified the resurrection of
-Christ, who, "at the end of the Sabbath, as it began to dawn toward
-the first day of the week," rose triumphant from the tomb, having
-accomplished the glorious work of redemption. His was a "resurrection
-_from among_ the dead;" and in it we have at once the earnest and the
-type of the resurrection of His people. "Christ the first-fruits;
-afterwards they that are Christ's at His coming." When Christ comes,
-His people will be raised "from among the dead [{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]," that is,
-those of them that sleep in Jesus; "but the rest of the dead lived not
-again until the thousand years were finished." (Rev. xx. 5.) When,
-immediately after the transfiguration, our blessed Lord spoke of His
-rising "_from among the dead_," the disciples questioned among
-themselves what that could mean. (See Mark ix.) Every orthodox Jew
-believed in the doctrine of the "resurrection of the dead [{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}
-{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]," but the idea of a "resurrection from among the dead
-[{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]" was what the disciples were unable to
-grasp; and no doubt many disciples since then have felt considerable
-difficulty with respect to a mystery so profound.
-
-However, if my reader will prayerfully study and compare 1 Cor. xv.
-with 1 Thess. iv. 13-18, he will get much precious instruction upon
-this most interesting and practical truth. He can also look at Romans
-viii. 11 in connection.--"But if the Spirit of Him that raised up
-Jesus from the dead [{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}] dwell in you, He that raised up Christ
-from the dead shall also quicken your mortal bodies by His Spirit that
-dwelleth in you." From all these passages it will be seen that the
-resurrection of the Church will be upon precisely the same principle
-as the resurrection of Christ. Both the Head and the body are shown
-to be raised "from among the dead." The first sheaf and all the
-sheaves that follow after are morally connected.
-
-It must be evident to any one who carefully ponders the subject in the
-light of Scripture, that there is a very material difference between
-the resurrection of the believer and the resurrection of the
-unbeliever. Both shall be raised; but Revelation xx. 5 proves that
-there will be a thousand years between the two, so that they differ
-both as to the principle and as to the time. Some have found
-difficulty in reference to this subject, from the fact that in John v.
-28 our Lord speaks of "the _hour_ in the which _all_ that are in the
-graves shall hear His voice." How, it may be asked, can there be a
-thousand years between the two resurrections, when both are spoken of
-as occurring in an "hour"? The answer is very simple. In verse 28, the
-quickening of dead souls is spoken of as occurring in an "hour;" and
-this work has been going on for over eighteen hundred years. Now, if a
-period of nearly _two_ thousand years can be represented by the word
-"hour," what objection can there be to the idea of _one_ thousand
-years being represented in the same way? Surely, none whatever,
-especially when it is expressly stated that "the rest of the dead
-lived not again until the thousand years were finished."
-
-But furthermore, when we find mention made of "a _first_
-resurrection," is it not evident that all are not to be raised
-together? Why speak of a "first" if there is but the one? It may be
-said that "the first resurrection" refers to the soul; but where is
-the Scripture warrant for such a statement? The solemn fact is this:
-when the "shout of the archangel and the trump of God" shall be heard,
-the redeemed who sleep in Jesus will be raised to meet Him in the
-glory; the wicked dead, whoever they be, from the days of Cain down,
-will remain in their graves during the thousand years of millennial
-blessedness, and at the close of that bright and blissful period, they
-shall come forth and stand before "the great white throne," there to
-be "judged every man according to his works," and to pass from the
-throne of judgment into the lake of fire. Appalling thought!
-
-Oh, reader, how is it in reference to your precious soul? Have you
-seen, by the eye of faith, the blood of the paschal Lamb shed to
-screen you from this terrible hour? Have you seen the precious Sheaf
-of first-fruits reaped and gathered into the heavenly garner, as the
-earnest of your being gathered in due time? These are solemn
-questions--deeply solemn. Do not put them aside. See that you are
-_now_ under the cover of the blood of Jesus. Remember, you cannot
-glean so much as a single ear in the fields of redemption until you
-have seen the true Sheaf waved before the Lord. "Ye shall eat neither
-bread, nor parched corn, nor green ears, until _the self-same day_
-that ye have brought an offering unto your God." The harvest could not
-be touched until the sheaf of first-fruits had been presented, and,
-with the sheaf, a burnt-offering and a meat-offering.
-
-"And ye shall count unto you from the morrow after the Sabbath, from
-the day that ye brought the sheaf of the wave-offering; seven Sabbaths
-shall be complete: even unto the morrow after the seventh Sabbath
-shall ye number fifty days; and ye shall offer a new meat-offering
-unto the Lord. Ye shall bring out of your habitations two wave-loaves
-of two tenth deals: they shall be of fine flour; they shall be baken
-with leaven; they are the first-fruits unto the Lord." (Ver. 15-17.)
-This is the feast of Pentecost--the type of God's people, gathered by
-the Holy Ghost, and presented before Him, in connection with all the
-preciousness of Christ. In the passover we have the death of Christ,
-in the sheaf of first-fruits we have the resurrection of Christ, and
-in the feast of Pentecost we have the descent of the Holy Ghost to
-form the Church. All this is divinely perfect. The death and
-resurrection of Christ had to be accomplished ere the Church could be
-formed. The sheaf was offered and then the loaves were baked.
-
-And, observe, "they shall be baken _with leaven_." Why was this?
-Because they were intended to foreshadow those who, though filled with
-the Holy Ghost, and adorned with His gifts and graces, had,
-nevertheless, _evil_ dwelling in them. The assembly, on the day of
-Pentecost, stood in the full value of the blood of Christ, was crowned
-with the gifts of the Holy Ghost; but there was leaven there also. No
-power of the Spirit could do away with the fact that there was evil
-dwelling in the people of God. It might be suppressed and kept out of
-view, but it was there. This fact is foreshadowed in the type by the
-leaven in the two loaves, and it is set forth in the actual history of
-the Church; for albeit God the Holy Ghost was present in the assembly,
-the flesh was there likewise to lie unto Him. Flesh is flesh, nor can
-it ever be made aught else than flesh. The Holy Ghost did not come
-down on the day of Pentecost to improve nature or do away with the
-fact of its incurable evil, but to baptize believers into one body,
-and connect them with their living Head in heaven.
-
-Allusion has already been made, in the chapter on the peace-offering,
-to the fact that leaven was permitted in connection therewith. It was
-the divine recognition of the evil in the worshiper. Thus is it also
-in the ordinance of the "two wave-loaves;" they were to be "baken with
-_leaven_," because of the _evil_ in the antitype.
-
-But, blessed be God, the evil which was divinely recognized was
-divinely provided for. This gives great rest and comfort to the heart.
-It is a comfort to be assured that God knows the worst of us; and,
-moreover, that He has made provision according to _His_ knowledge, and
-not merely according to _ours_. "And ye shall offer _with the bread_
-seven lambs _without blemish_ of the first year, and one young
-bullock, and two rams; they shall be for a burnt-offering unto the
-Lord, with their meat-offering and their drink-offerings, even an
-offering made by fire, of sweet savor unto the Lord." (Ver. 18.) Here,
-then, we have, in immediate connection with the leavened loaves, the
-presentation of an unblemished sacrifice, typifying the great and
-all-important truth that it is Christ's perfectness, and not our
-sinfulness, that is ever before the view of God. Observe particularly
-the words, "ye shall offer _with the bread_ seven lambs _without
-blemish_." Precious truth!--deeply precious, though clothed in typic
-dress! May the reader be enabled to enter into it, to make his own of
-it, to stay his conscience upon it, to feed and refresh his heart with
-it, to delight his whole soul in it. Not I, but Christ.
-
-It may, however, be objected that the fact of Christ's being a
-spotless Lamb is not sufficient to roll the burden of guilt from a
-sin-stained conscience--a sweet-savor offering would not, of itself,
-avail for a guilty sinner. This objection might be urged, but our type
-fully meets and entirely removes it. It is quite true that a
-burnt-offering would not have been sufficient where "leaven" was in
-question; and hence we read, "Then ye shall sacrifice one kid of the
-goats for a _sin-offering_, and two lambs of the first year for a
-sacrifice of peace-offerings." (Ver. 19.) The "sin-offering" was the
-answer to the "leaven" in the loaves: "peace" was established, so that
-communion could be enjoyed, and all went up in immediate connection
-with the "sweet savor" of the "burnt-offering" unto the Lord.
-
-Thus, on the day of Pentecost, the Church was presented in all the
-value and excellency of Christ, through the power of the Holy Ghost.
-Though having in itself the leaven of the old nature, that leaven was
-not reckoned, because the divine Sin-offering had perfectly answered
-for it. The power of the Holy Ghost did not remove the leaven, but the
-blood of the Lamb had atoned for it. This is a most interesting and
-important distinction. The work of the Spirit in the believer does not
-remove indwelling evil. It enables him to detect, judge, and subdue
-the evil; but no amount of spiritual power can do away with the fact
-that the evil is there--though, blessed be God, the conscience is at
-perfect ease, inasmuch as the blood of our Sin-offering has eternally
-settled the whole question; and therefore, instead of our evil being
-under the eye of God, it has been put out of sight forever, and we are
-accepted in all the acceptableness of Christ, who offered Himself to
-God as a sweet-smelling sacrifice, that He might perfectly glorify Him
-in all things, and be the food of His people forever.
-
-Thus much as to Pentecost--after which a long period is suffered to
-roll on ere we have any movement amongst the people. There is,
-however, the notice of "the poor and stranger" in that beautiful
-ordinance which has already been referred to in its moral aspect. Here
-we may look at it in a dispensational point of view. "And when ye reap
-the harvest of your land, thou shalt not make clean riddance of the
-corners of thy field when thou reapest, neither shalt thou gather any
-gleaning of thy harvest; thou shalt leave them unto the poor, and to
-the stranger: I am the Lord your God." (Ver. 22.) Provision is here
-made for the stranger to glean in Israel's fields. The Gentile is to
-be brought in to participate in the overflowing goodness of God. When
-Israel's storehouse and wine-press have been fully furnished, there
-will be precious sheaves and rich clusters for the Gentile to gather.
-
-We are not, however, to suppose that the spiritual blessings with
-which the Church is endowed in the heavenlies with Christ are set
-forth under the figure of a stranger gleaning in Israel's fields.
-These blessings are as new to the seed of Abraham as they are to the
-Gentile. They are not the gleanings of Canaan, but the glories of
-heaven--the glories of Christ. The Church is not merely blessed _by_
-Christ, but _with_ and _in_ Christ. The bride of Christ will not be
-sent forth to gather up, as a stranger, the sheaves and clusters in
-the corners of Israel's fields and from the branches of Israel's
-vines. No; she tastes of higher blessings, richer joys, nobler
-dignities, than aught that Israel ever knew. She is not to glean as a
-stranger on earth, but to enjoy her own wealthy and happy home in
-heaven, to which she belongs. This is the "better thing" which God
-hath, in His manifold wisdom and grace, "reserved" for her. No doubt
-it will be a gracious privilege for "the stranger" to be permitted to
-glean after Israel's harvest is reaped; but the Church's portion is
-incomparably higher, even to be the bride of Israel's King, the
-partner of His throne, the sharer of His joys, His dignities, and His
-glories; to be like Him and with Him forever. The eternal mansions of
-the Father's house on high, and not the ungleaned corners of Israel's
-fields below, are to be the Church's portion. May we ever bear this in
-mind, and live, in some small degree, worthy of such a holy and
-elevated destination.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, saying, In the seventh month, in the first day of the month,
-shall ye have a Sabbath, a memorial of blowing of trumpets, a holy
-convocation. Ye shall do no servile work; but ye shall offer an
-offering made by fire unto the Lord.'" (Ver. 23-25.) A new subject is
-introduced here by the words, "the Lord spake unto Moses," which, let
-me remark in passing, affords an interesting help in classifying the
-subjects of the entire chapter. Thus, the Sabbath, the passover, and
-the feast of unleavened bread are given under the first communication;
-the wave-sheaf, the wave-loaves, and the ungleaned corners are given
-under the second; after which we have a long unnoticed interval; and
-then comes the soul-stirring feast of trumpets, on the first day of
-the seventh month. This ordinance leads us on to the time, now fast
-approaching, when the remnant of Israel shall "blow the trumpet" for a
-memorial, calling to remembrance their long-lost glory, and stirring
-up themselves to seek the Lord.
-
-The feast of trumpets is intimately connected with another great
-solemnity, namely, "the day of atonement." "_Also_ on the tenth day of
-this seventh month there shall be a day of atonement: it shall be a
-holy convocation unto you; and ye shall afflict your souls, and offer
-an offering make by fire unto the Lord. And ye shall do no work in
-that same day; for it is a day of atonement, to make an atonement for
-you before the Lord your God.... It shall be unto you a Sabbath of
-rest, and ye shall afflict your souls: in the ninth day of the month
-at even, from even unto even, shall ye celebrate your Sabbath." (Ver.
-27-32.) Thus, after the blowing of the trumpets, an interval of eight
-days elapses, and then we have the day of atonement, with which these
-things are connected, namely, affliction of soul, atonement for sin,
-and rest from labor. All these things will find their due place in the
-experience of the Jewish remnant by and by. "The harvest is past, the
-summer is ended, and we are not saved." (Jer. viii. 20.) Such will be
-the pathetic lament of the remnant when the Spirit of God shall have
-begun to touch their heart and conscience. "And they shall look upon
-Me whom they have pierced, and they shall mourn for Him, as one
-mourneth for his only son, and shall be in bitterness for Him, as one
-that is in bitterness for her first-born. In that day shall there be a
-great mourning in Jerusalem, as the mourning of Hadadrimmon in the
-valley of Megiddon. And the land shall mourn, every family apart,"
-etc. (Zech. xii. 10-14.)
-
-What deep mourning, what intense affliction, what genuine penitence,
-there will be, when, under the mighty action of the Holy Ghost, the
-conscience of the remnant shall recall the sins of the past--the
-neglect of the Sabbath, the breach of the law, the stoning of the
-prophets, the piercing of the Son, the resistance of the Spirit! All
-these things will come in array on the tablets of an enlightened and
-exercised conscience, and produce keen affliction of soul.
-
-But the blood of atonement will meet all. "In that day there shall be
-a fountain opened to the house of David and to the inhabitants of
-Jerusalem for sin and for uncleanness." (Zech. xiii. 1.) They will be
-made to feel their guilt and be afflicted, and they will also be led
-to see the efficacy of the blood, and find perfect peace--a Sabbath of
-rest unto their souls.
-
-Now, when such results shall have been reached in the experience of
-Israel in the latter day, for what should we look? Surely, THE GLORY.
-When the "blindness" is removed and "the vail" taken away, when the
-heart of the remnant is turned to Jehovah, then shall the bright beams
-of the "Sun of righteousness" fall, in healing, restoring, and saving
-power, upon a truly penitent, afflicted, and poor people. To enter
-elaborately upon this subject would demand a volume in itself. The
-exercises, the experiences, the conflicts, the trials, the
-difficulties, and the ultimate blessings of the Jewish remnant are
-fully detailed throughout the psalms and prophets. The existence of
-such a body must be clearly seen ere the psalms and prophets can be
-studied with intelligence and satisfaction. Not but that we may learn
-much from those portions of inspiration, for "all Scripture is
-profitable;" but the surest way to make a right use of any portion of
-the Word of God, is to understand its primary application. If, then,
-we apply scriptures to the Church, or heavenly body, which belong,
-strictly speaking, to the Jewish remnant, or earthly body, we must be
-involved in serious error as to both the one and the other. In point
-of fact, it happens in many cases that the existence of such a body as
-the remnant is completely ignored, and the true position and hope of
-the Church are entirely lost sight of. These are grave errors, which
-my reader should sedulously seek to avoid. Let him not suppose for a
-moment that they are mere speculations, fitted only to engage the
-attention of the curious, and possessing no practical power whatever.
-There could not be a more erroneous supposition. What! is it of no
-practical value to us to know whether we belong to earth or heaven? is
-it of no real moment to us to know whether we shall be at rest in the
-mansions above or passing through the apocalyptic judgments down here?
-Who could admit aught so unreasonable? The truth is, it would be
-difficult to fix on any line of truth more practical than that which
-unfolds the distinctive destinies of the earthly remnant and the
-heavenly Church. I shall not pursue the subject further here; but the
-reader will find it well worthy of his calm and prayerful study. We
-shall close this section with a view of the feast of tabernacles--the
-last solemnity of the Jewish year.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, saying, The fifteenth day of this seventh month shall be the
-feast of tabernacles for seven days unto the Lord.... Also in the
-fifteenth day of the seventh month, when ye have gathered in the fruit
-of the land, ye shall keep a feast unto the Lord seven days: on the
-first day shall be a Sabbath, and on the eighth shall be a Sabbath.
-And ye shall take you on the first day the boughs of goodly trees,
-branches of palm-trees, and boughs of thick trees, and willows of the
-brook; and ye shall rejoice before the Lord your God seven days. And
-ye shall keep it a feast unto the Lord seven days in the year: it
-shall be a statute forever in your generations; ye shall celebrate it
-in the seventh month. Ye shall dwell in booths seven days: all that
-are Israelites born shall dwell in booths; that your generations may
-know that I made the children of Israel to dwell in booths, when I
-brought them out of the land of Egypt: I am the Lord your God.'" (Ver.
-33-43.)
-
-This feast points us forward to the time of Israel's glory in the
-latter day, and therefore it forms a most lovely and appropriate close
-to the whole series of feasts. The harvest was gathered in, all was
-done, the storehouses were amply furnished, and Jehovah would have His
-people to give expression to their festive joy. But, alas! they seem
-to have had but little heart to enter into the divine thought in
-reference to this most delightful ordinance. They lost sight of the
-fact that they had been strangers and pilgrims, and hence their long
-neglect of this feast. From the days of Joshua down to the time of
-Nehemiah, the feast of tabernacles had never once been celebrated. It
-was reserved for the feeble remnant that returned from the Babylonish
-captivity to do what had not been done even in the bright days of
-Solomon. "And all the congregation of them that were come again out of
-the captivity made booths, and sat under the booths: for since the
-days of Joshua the son of Nun, unto that day, had not the children of
-Israel done so. And there was very great gladness." (Neh. viii. 17.)
-How refreshing it must have been to those who had hung their harps on
-the willows of Babylon, to find themselves beneath the shade of the
-willows of Canaan! It was a sweet foretaste of that time of which the
-feast of tabernacles was the type, when Israel's restored tribes shall
-repose within those millennial bowers which the faithful hand of
-Jehovah will erect for them in the land which He sware to give unto
-Abraham and to his seed forever. Thrice-happy moment when the heavenly
-and the earthly shall meet as intimated in "the first day" and "the
-eighth day" of the feast of tabernacles! "The heavens shall hear the
-earth, and the earth shall hear the corn and the wine and the oil, and
-they shall hear Jezreel."
-
-There is a fine passage in the last chapter of Zechariah which goes to
-prove very distinctly that the true celebration of the feast of
-tabernacles belongs to the glory of the latter day.--"And it shall
-come to pass that every one that is left of all the nations which came
-against Jerusalem, shall even go up from year to year to worship the
-King, the Lord of hosts, and to keep the feast of tabernacles." (Chap.
-xiv. 16.) What a scene! Who would seek to rob it of its characteristic
-beauty by a vague system of interpretation falsely called
-spiritualizing? Surely, Jerusalem means Jerusalem, nations mean
-nations, and the feast of tabernacles means the feast of tabernacles.
-Is there any thing incredible in this? Surely, nothing, save to man's
-reason, which rejects all that lies beyond its narrow range. The feast
-of tabernacles shall yet be celebrated in the land of Canaan, and the
-nations of the saved shall go up thither to participate in its
-glorious and hallowed festivities. Jerusalem's warfare shall then be
-accomplished; the roar of battle shall cease; the sword and the spear
-shall be transformed into the implements of peaceful agriculture;
-Israel shall repose beneath the refreshing shade of their vines and
-fig-trees; and all the earth shall rejoice in the government of "the
-Prince of Peace." Such is the prospect presented in the unerring pages
-of inspiration. The types foreshadow it, the prophets prophesy of it,
-faith believes it, and hope anticipates it.
-
-       *       *       *       *       *
-
-NOTE.--At the close of our chapter we read, "And Moses declared unto
-the children of Israel _the feasts of the Lord_." This was their true
-character, their original title; but in the gospel of John they are
-called "_feasts of the Jews_." They had long ceased to be Jehovah's
-feasts. He was shut out. They did not want Him; and hence, in John
-vii, when Jesus was asked to go up to "_the Jews' feast of
-tabernacles_," He answered, "My time is not yet come;" and when He did
-go up, it was "privately," to take His place outside of the whole
-thing, and to call upon every thirsty soul to come unto Him and drink.
-There is a solemn lesson in this. Divine institutions are speedily
-marred in the hands of man; but, oh! how deeply blessed to know that
-the thirsty soul that feels the barrenness and drought connected with
-a scene of empty religious formality, has only to flee to Jesus and
-drink freely of His exhaustless springs, and so become a channel of
-blessing to others.
-
-
-
-
-CHAPTER XXIV.
-
-
-There is very much to interest the spiritual mind in this brief
-section. We have seen in chapter xxiii. the history of the dealings of
-God with Israel, from the offering up of the true paschal Lamb, until
-the rest and glory of the millennial kingdom. In the chapter now
-before us, we have two grand ideas, namely, first, the unfailing
-record and memorial of the twelve tribes, maintained before God by the
-power of the Spirit and the efficacy of Christ's priesthood; and
-secondly, the apostacy of Israel after the flesh, and divine judgment
-executed thereon. It is the clear apprehension of the former that will
-enable us to contemplate the latter.
-
-"And the Lord spake unto Moses, saying, 'Command the children of
-Israel, that they bring unto thee _pure_ oil olive, _beaten_ for the
-light, to cause the lamps to burn _continually_. Without the vail of
-the testimony, in the tabernacle of the congregation, shall Aaron
-order it _from the evening unto the morning_, before the Lord
-_continually;_ it shall be a statute forever in your generations. He
-shall order the lamps upon the _pure_ candlestick before the Lord
-_continually_.'" (Ver. 1-4.) The "pure oil" represents the grace of
-the Holy Spirit, founded upon the work of Christ, as exhibited by the
-candlestick of "beaten gold." The "olive" was _pressed_ to yield the
-"oil," and the gold was "_beaten_" to form the candlestick. In other
-words, the grace and light of the Spirit are founded upon the death of
-Christ, and maintained in clearness and power by the priesthood of
-Christ. The golden lamp diffused its light throughout the precincts of
-the sanctuary during the dreary hours of night, when darkness brooded
-over the nation and all were wrapped in slumber. In all this we have a
-vivid presentation of God's faithfulness to His people whatever might
-be their outward condition. Darkness and slumber might settle down
-upon them, but the lamp was to burn "continually." The high-priest was
-responsible to keep the steady light of testimony burning during the
-tedious hours of the night. "Without the vail of the testimony, in the
-tabernacle of the congregation, shall Aaron order it from the evening
-unto the morning, before the Lord continually." The maintenance of
-this light was not left dependent upon Israel: God had provided one
-whose office it was to look after it and order it continually.
-
-But further, we read, "And thou shalt take fine flour, and bake twelve
-cakes thereof: two tenth deals shall be in one cake. And thou shalt
-set them in two rows, six in a row, upon the _pure_ table before the
-Lord. And thou shalt put _pure_ frankincense upon each row, that it
-may be on the bread for a memorial, even an offering made by fire unto
-the Lord. Every Sabbath he shall set it in order before the Lord
-_continually_, being taken from the children of Israel by an
-everlasting covenant. And it shall be Aaron's and his sons'; and they
-shall eat it in the holy place: for it is most holy unto him of the
-offerings of the Lord made by fire, by a perpetual statute." (Ver.
-5-9.) There is no mention of leaven in these loaves. They represent, I
-doubt not, Christ in immediate connection with "the twelve tribes of
-Israel." They were laid up in the sanctuary before the Lord, on the
-pure table, for seven days, after which they became the food of Aaron
-and his sons, furnishing another striking figure of Israel's condition
-in the view of Jehovah, whatever might be their outward aspect. The
-twelve tribes are ever before Him. Their memorial can never perish.
-They are ranged in divine order in the sanctuary, covered with the
-fragrant incense of Christ, and reflected from the pure table whereon
-they rest beneath the bright beams of that golden lamp which shines
-with undimmed lustre through the darkest hour of the nation's moral
-night.
-
-Now, it is well to see that we are not sacrificing sound judgment or
-divine truth on the altar of fancy, when we venture to interpret,
-after such a fashion, the mystic furniture of the sanctuary. We are
-taught in Hebrews ix. that all these things were "the patterns of
-things in the heavens;" and again, in Hebrews x. 1, that they were "a
-shadow of good things to come." We are therefore warranted in
-believing that there are "things in the heavens" answering to the
-"patterns"--that there is a substance answering to the "shadow." In a
-word, we are warranted in believing that there is that "in the
-heavens" which answers to "the seven lamps," "the pure table," and the
-"twelve loaves." This is not human imagination, but divine truth, on
-which faith has fed in all ages. What was the meaning of Elijah's
-altar of "twelve stones" on the top of Carmel? It was nothing else
-than the expression of his faith in that truth of which the "twelve
-loaves" were "the pattern" or "the shadow." He believed in the
-unbroken unity of the nation, maintained before God in the eternal
-stability of the promise made to Abraham, Isaac, and Jacob, whatever
-might be the external condition of the nation. Man might look in vain
-for the manifested unity of the twelve tribes; but faith could always
-look within the hallowed inclosure of the sanctuary, and there see the
-twelve loaves, covered with pure frankincense, ranged in divine order
-on the pure table; and even though all without were wrapped in
-midnight's gloomy shades, yet could faith discern, by the light of
-the _seven_ golden lamps, the same grand truth foreshadowed, namely,
-the indissoluble unity of Israel's twelve tribes.
-
-Thus it was then, and thus it is now. The night is dark and gloomy.
-There is not, in all this lower world, so much as a single ray by
-which the human eye can trace the unity of Israel's tribes. They are
-scattered among the nations, and lost to man's vision; but their
-memorial is before the Lord. Faith owns this, because it knows that
-"all the promises of God are yea and amen in Christ Jesus." It sees in
-the upper sanctuary, by the Spirit's perfect light, the twelve tribes
-faithfully memorialized. Hearken to the following noble accents of
-faith: "And now I stand and am judged for the hope of the promise made
-of God unto our fathers: unto which promise our _twelve tribes_,
-instantly serving God night and day [{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}], hope to
-come." (Acts xxvi. 6, 7.) Now, if King Agrippa had asked Paul, Where
-are the twelve tribes? could he have shown them to him? No. But why
-not? Was it because they were not to be seen? No; but because Agrippa
-had not eyes to see them. The twelve tribes lay far beyond the range
-of Agrippa's vision. It needed the eye of faith and the gracious light
-of the Spirit of God to be able to discern the twelve loaves, ordered
-upon the pure table in the sanctuary of God. There they were, and Paul
-saw them there, though the moment in which he gave utterance to his
-sublime conviction was as dark as it well could be. Faith is not
-governed by appearances. It takes its stand upon the lofty rock of
-God's eternal Word, and, in all the calmness and certainty of that
-holy elevation, feeds upon the immutable word of Him who cannot lie.
-Unbelief may stupidly stare about and ask, Where are the twelve
-tribes? or how can they be found and restored? It is impossible to
-give an answer. Not because there is no answer to be given, but
-because unbelief is utterly incapable of rising to the elevated point
-from which the answer can be seen. Faith is as sure that the memorial
-of the twelve tribes of Israel is before the eye of Israel's God, as
-it is that the twelve loaves were laid on the golden table every
-Sabbath day. But who can convince the skeptic or the infidel of this?
-who can secure credence for such a truth from those who are governed,
-in all things, by reason or sense, and know nothing of what it is to
-hope against hope? Faith finds divine certainties and eternal
-realities in the midst of a scene where reason and sense can find
-nothing. Oh for a more profound faith! May we grasp, with more intense
-earnestness, every word that proceedeth out of the mouth of the Lord,
-and feed upon it in all the artless simplicity of a little child.
-
-We shall now turn to the second point in our chapter, namely, the
-apostacy of Israel after the flesh, and the divine judgment thereon.
-
-"And the son of an Israelitish woman, whose father was an Egyptian,
-went out among the children of Israel: and this son of an Israelitish
-woman and a man of Israel strove together in the camp: and the
-Israelitish woman's son blasphemed the name of the LORD, and cursed.
-And they brought him unto Moses; ... and they put him in ward, that
-the mind of the Lord might be showed them. And the Lord spake unto
-Moses, saying, 'Bring forth him that hath cursed without the camp; and
-let all that heard him lay their hands upon his head, and let all the
-congregation stone him.'... And Moses spake to the children of Israel,
-that they should bring forth him that had cursed out of the camp, and
-stone him with stones. And the children of Israel did as the Lord
-commanded Moses." (Ver. 10-23.)
-
-The peculiar place assigned by the inspired penman to this narrative
-is striking and interesting. I have no doubt whatever but that it is
-designed to give us the opposite side of the picture presented in the
-opening verses of the chapter. Israel after the flesh has grievously
-failed, and sinned against Jehovah; the name of the Lord has been
-blasphemed amongst the Gentiles; wrath has come upon the nation; the
-judgments of an offended God have fallen upon them; but the day is
-coming when the dark and heavy cloud of judgment shall roll away, and
-then shall the twelve tribes, in their unbroken unity, stand forth
-before all the nations as the amazing monument of Jehovah's
-faithfulness and loving-kindness. "And in that day thou shalt say, O
-Lord, I will praise Thee; though Thou wast angry with me, Thine anger
-is turned away, and Thou comfortedst me. Behold, God is my salvation;
-I will trust, and not be afraid: for the Lord JEHOVAH is my strength
-and my song, He also is become my salvation. Therefore with joy shall
-ye draw water out of the wells of salvation. And in that day shall ye
-say, Praise the Lord, call upon His name, declare His doings among the
-people, make mention that His name is exalted. Sing unto the Lord; for
-he hath done excellent things: this is known in all the earth. Cry out
-and shout, thou inhabitant of Zion; for great is the Holy One of
-Israel in the midst of thee." (Isa. xii.) "For I would not, brethren,
-that ye should be ignorant of this mystery, lest ye should be wise in
-your own conceits, that blindness in part is happened to Israel, until
-the fullness of the Gentiles be come in. And so all Israel shall be
-saved: as it is written, 'There shall come out of Sion the Deliverer,
-and shall turn away ungodliness from Jacob. For this is My covenant
-unto them, when I shall take away their sins.' As concerning the
-gospel, they are enemies for your sakes; but as touching the election,
-they are beloved for the fathers' sakes. For the gifts and calling of
-God are without repentance. For as ye in times past have not believed
-God, yet have now obtained mercy through their unbelief; even so have
-these also now not believed in your mercy, that they also may obtain
-mercy. For God hath concluded them all in unbelief, that He might have
-mercy upon all. O the depth of the riches both of the wisdom and
-knowledge of God! how unsearchable are His judgments, and His ways
-past finding out! For who hath known the mind of the Lord? or who
-hath been His counselor? or who hath first given to Him, and it shall
-be recompensed to him again? For of Him and through Him and to Him are
-all things; to whom be glory forever. Amen." (Rom. xi. 25-36.)
-
-Passages might be multiplied to prove that though Israel is suffering
-the divine judgment because of sin, yet "the gifts and calling of God
-are without repentance"--that though the blasphemer is being stoned
-without the camp, the twelve loaves are undisturbed within the
-sanctuary. "The voices of the prophets" declare, and the voices of
-apostles re-echo the glorious truth that "all Israel shall be saved;"
-not because they have not sinned, but because "the gifts and calling
-of God are without repentance." Let Christians beware how they tamper
-with "the promises made unto the fathers." If these promises be
-explained away or misapplied, it must necessarily weaken our moral
-sense of the divine integrity and accuracy of Scripture as a whole. If
-one part may be explained away, so may another; if one passage may be
-vaguely interpreted, so may another; and thus it would come to pass
-that we should be deprived of all that blessed certainty which
-constitutes the foundation of our repose in reference to all that the
-Lord hath spoken. But more of this as we dwell upon the remaining
-chapters of our book.
-
-
-
-
-CHAPTER XXV.
-
-
-The intelligent reader will discern a strong moral link between this
-and the preceding chapter. In chapter xxiv, we learn that the house of
-Israel is preserved for the land of Canaan; in chapter xxv, we learn
-that the land of Canaan is preserved for the house of Israel. Taking
-both together, we have the record of a truth which no power of earth
-or hell can obliterate--"All Israel shall be saved," and "the land
-shall not be sold forever." The former of these statements enunciates
-a principle which has stood like a rock amid the ocean of conflicting
-interpretations, while the latter declares a fact which many nations
-of the uncircumcised have sought in vain to ignore.
-
-The reader will, I doubt not, observe the peculiar way in which our
-chapter opens.--"And the Lord spake unto Moses _in Mount Sinai_." The
-principal part of the communications contained in the book of
-Leviticus is characterized by the fact of its emanating "from the
-tabernacle of the congregation." This is easily accounted for. Those
-communications have special reference to the service, communion, and
-worship of the priests, or to the moral condition of the people, and
-hence they are issued, as might be expected, from "the tabernacle of
-the congregation," that grand centre of all that appertained in any
-way to priestly service. Here, however, the communication is made
-from quite a different point. "The Lord spake unto Moses _in Mount
-Sinai_." Now, we know that every expression in Scripture has its own
-special meaning, and we are justified in expecting a different line of
-communication from "Mount Sinai" from that which reaches us from "the
-tabernacle of the congregation." And so it is. The chapter at which we
-have now arrived treats of Jehovah's claims as Lord of all the earth.
-It is not the worship and communion of a priestly house, or the
-internal ordering of the nation; but the claims of God in government,
-His right to give a certain portion of the earth to a certain people
-to hold as tenants under Him. In a word, it is not to Jehovah in "the
-tabernacle"--the place of _worship_; but Jehovah in "Mount Sinai"--the
-place of _government_.
-
-"And the Lord spake unto Moses in Mount Sinai, saying, 'Speak unto the
-children of Israel, and say unto them, When ye come into the land
-which I give you, then shall the land keep a Sabbath unto the Lord.
-Six years thou shalt sow thy field, and six years thou shalt prune thy
-vineyard. That which groweth of its own accord of thy harvest thou
-shalt not reap, neither gather the grapes of thy vine undressed; for
-it is a year of rest unto the land. And the Sabbath of the land shall
-be meat for you; for thee, and for thy servant, and for thy maid, and
-for thy hired servant, and for thy stranger that sojourneth with thee,
-and for thy cattle, and for the beast that are in thy land, shall all
-the increase thereof be meat.'" (Ver. 1-7.)
-
-Here, then, we have the special feature of the Lord's land. He would
-have it to enjoy a sabbatic year, and in that year there was to be the
-evidence of the rich profusion with which He would bless those who
-held as tenants under Him. Happy, highly privileged tenantry! What an
-honor to hold immediately under Jehovah! No rent! no taxes! no
-burdens! Well might it be said, "Happy is the people that is in such a
-case; yea, happy is the nation whose God is Jehovah." We know, alas!
-that Israel failed to take full possession of that wealthy land of
-which Jehovah made them a present. He had given it _all_; He had given
-it _forever_. They took but _a part_, and that _for a time_. Still,
-there it is. The property is there, though the tenants are ejected for
-the present. "The land shall not be sold _forever_: for _the land is
-Mine_; for ye are strangers and sojourners _with Me_." What does this
-mean, but that Canaan belongs specially to Jehovah, and that He will
-hold it through the tribes of Israel? True, "the earth is the Lord's,"
-but that is quite another thing. It is plain that He has been pleased,
-for His own unsearchable purposes, to take special possession of the
-land of Canaan, and to submit that land to a peculiar line of
-treatment, to mark it off from all other lands, by calling it His own,
-and to distinguish it by judgments and ordinances and periodical
-solemnities, the mere contemplation of which enlightens the
-understanding and affects the heart. Where, throughout all the earth,
-do we read of a land enjoying a year of unbroken repose--a year of
-richest abundance? The rationalist may ask, How can these things be?
-the skeptic may doubt if they could be; but faith finds a satisfying
-answer from the lips of Jehovah--"And if ye shall say, What shall we
-eat the seventh year? behold, we shall not sow, nor gather in our
-increase: then I will command My blessing upon you in the sixth year,
-and it shall bring forth fruit for three years. And ye shall sow the
-eighth year, and eat yet of old fruit until the ninth year; until her
-fruits come in ye shall eat of the old store." (Ver. 20-22.) Nature
-might say, What shall we do for _our sowing_? God's answer is, "I will
-command _My blessing_." God's "blessing" is better far than man's
-"sowing." He was not going to let them starve in His sabbatic year.
-They were to feed upon the fruits of His blessing, while they
-celebrated His year of rest--a year which pointed forward to that
-eternal Sabbath that remains for the people of God.
-
-"And thou shalt number seven Sabbaths of years unto thee, seven times
-seven years; and the space of the seven Sabbaths of years shall be
-unto thee forty and nine years. Then shalt thou cause the trumpet of
-the jubilee to sound on the tenth day of the seventh month; in the day
-of atonement shall ye make the trumpet sound throughout all your
-land." (Ver. 8, 9.) It is peculiarly interesting to note the various
-methods in which the millennial rest was held up to view in the Jewish
-economy. Every seventh day was a sabbatic day; every seventh year was
-a sabbatic year; and every seven times seven years there was a
-jubilee. Each and all of these typical solemnities held up to the
-vision of faith the blessed prospect of a time when labor and sorrow
-should cease; when "the sweat of the brow" would no longer be needed
-to satisfy the cravings of hunger; but when a millennial earth
-enriched by the copious showers of divine grace, and fertilized by the
-bright beams of the Sun of righteousness, should pour its abundance
-into the storehouse and wine-press of the people of God. Happy time!
-happy people! How blessed to be assured that these things are not the
-pencilings of imagination or the flights of fancy, but the substantial
-verities of divine revelation, to be enjoyed by faith, which is "the
-substance of things hoped for, the conviction of things not seen."
-
-Of all the Jewish solemnities the jubilee would seem to have been the
-most soul-stirring and enrapturing. It stood immediately connected
-with the great day of atonement. It was when the blood of the victim
-was shed that the emancipating sound of the jubilee trump was heard
-through the hills and valleys of the land of Canaan. That longed-for
-note was designed to wake up the nation from the very centre of its
-moral being--to stir the deepest depths of the soul, and to send a
-shining river of divine and ineffable joy through the length and
-breadth of the land. "In the day of atonement shall ye make the
-trumpet sound throughout _all_ your land." Not a corner was to remain
-unvisited by "the joyful sound." The aspect of the jubilee was as wide
-as the aspect of the atonement on which the jubilee was based.
-
-"And ye shall hallow the fiftieth year, and proclaim liberty
-throughout all the land unto all the inhabitants thereof: it shall be
-a jubilee unto you; and ye shall return every man unto his possession,
-and ye shall return every man unto his family. A jubilee shall that
-fiftieth year be unto you: ye shall not sow, neither reap that which
-groweth of itself in it, nor gather the grapes in it of thy vine
-undressed. For it is the jubilee; it shall be holy unto you: ye shall
-eat the increase thereof out of the field. In the year of this jubilee
-ye shall return every man unto his possession." (Ver. 8-13.) All
-estates and conditions of the people were permitted to feel the
-hallowed and refreshing influence of this most noble institution. The
-exile returned; the captive was emancipated; the debtor set free; each
-family opened its bosom to receive once more its long-lost members;
-each inheritance received back its exiled owner. The sound of the
-trumpet was the welcome and soul-stirring signal for the captive to
-escape, for the slave to cast aside the chains of his bondage, for the
-man-slayer to return to his home, for the ruined and poverty-stricken
-to rise to the possession of their forfeited inheritance. No sooner
-had the trumpet's thrice-welcome sound fallen upon the ear than the
-mighty tide of blessing rose majestically and sent its refreshing
-undulations into the most remote corners of Jehovah's highly favored
-land.
-
-"And if thou sell aught unto thy neighbor, or buyest aught of thy
-neighbor's hand, ye shall not oppress one another: according to the
-number of years after the jubilee thou shalt buy of thy neighbor, and
-according unto the number of years of the fruits he shall sell unto
-thee. According to the multitude of years thou shalt increase the
-price thereof, and according to the fewness of years thou shalt
-diminish the price of it; for according to the number of the years of
-the fruits doth he sell unto thee. Ye shall not therefore oppress one
-another; but thou shalt fear thy God: for I am the Lord your God."
-(Ver. 14-17.) The year of jubilee reminded both buyer and seller that
-the land belonged to Jehovah and was not to be sold. "The fruits"
-might be sold, but that was all: Jehovah could never give up the land
-to any one. It is important to get this point well fixed in the mind;
-it may open up a very extensive line of truth. If the land of Canaan
-is not to be sold--if Jehovah declares it to be His forever, then for
-whom does He want it? who is to hold under Him? Those to whom He gave
-it by an everlasting covenant, that they might have it in possession
-as long as the moon endureth--even to all generations.
-
-There is no spot in all the earth like unto the land of Canaan in the
-divine estimation. There Jehovah set up His throne and His sanctuary;
-there His priests stood to minister continually before Him; there the
-voices of His prophets were heard testifying of present ruin and
-future restoration and glory; there the Baptist began, continued, and
-ended his career as the forerunner of the Messiah; there the blessed
-One was born of a woman; there He was baptized; there He preached and
-taught; there He labored and died; from thence He ascended in triumph
-to the right hand of God; thither God the Holy Ghost descended, in
-Pentecostal power; from thence the overflowing tide of gospel
-testimony emanated to the ends of the earth; thither the Lord of glory
-will descend ere long, and plant His foot "on the Mount of Olives;"
-there His throne will be re-established and His worship restored. In a
-word, His eyes and His heart are there continually; its dust is
-precious in His sight; it is the centre of all His thoughts and
-operations as touching this earth; and it is His purpose to make it an
-eternal excellency, the joy of many generations.
-
-It is, then, I repeat, immensely important to get a firm hold of this
-interesting line of truth with respect to the land of Canaan. Of that
-land Jehovah hath said, "IT IS MINE." Who shall take it from Him?
-Where is the king or the emperor--where the power, human or
-diabolical, that can wrest "the pleasant land" out of Jehovah's
-omnipotent grasp? True, it has been a bone of contention, an apple of
-discord, to the nations. It has been, and it will yet be, the scene
-and centre of cruel war and bloodshed. But far above all the din of
-battle and the strife of nations, these words fall with divine
-clearness, fullness, and power upon the ear of faith: "_The land is
-Mine!_" Jehovah can never give up that land, nor those "twelve
-tribes" through whom He is to inherit it forever. Let my reader think
-of this; let him ponder it deeply; let him guard against all looseness
-of thought and vagueness of interpretation as to this subject. God
-hath not cast away His people, or the land which He sware to give unto
-them for an everlasting possession. "The twelve loaves" of Leviticus
-xxiv. bear witness to the former, and "the jubilee" of Leviticus xxv.
-bears witness to the latter. The memorial of the "twelve tribes of
-Israel" is ever before the Lord, and the moment is rapidly approaching
-when the trump of jubilee shall be heard upon the mountains of
-Palestine. Then, in reality, the captive shall cast off the
-ignominious chain which for ages has bound him; then shall the exile
-return to that happy home from which he has so long been banished;
-then shall every debt be canceled, every burden removed, and every
-tear wiped away. "For thus saith the Lord, 'Behold, I will extend
-peace to her [Jerusalem] like a river, and the glory of the Gentiles
-like a flowing stream: then shall ye suck, ye shall be borne upon her
-sides, and be dandled upon her knees. As one whom his mother
-comforteth, so will I comfort you; and ye shall be comforted in
-Jerusalem. And when ye see this, your heart shall rejoice, and your
-bones shall flourish like an herb; and the hand of the Lord shall be
-known toward His servants, and His indignation toward His enemies.
-For, behold, the Lord will come with fire, and with His chariots like
-a whirlwind, to render His anger with fury, and His rebuke with
-flames of fire. For by fire and by His sword will the Lord plead with
-all flesh: and the slain of the Lord shall be many.... For I know
-their works and their thoughts; it shall come that I will gather all
-nations and tongues; and they shall come and see My glory. And I will
-set a sign among them, and I will send those that escape of them unto
-the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal
-and Javan, to the isles afar off, that have not heard My fame, neither
-have seen My glory; and they shall declare My glory among the
-Gentiles. And they shall bring all your brethren for an offering unto
-the Lord, out of all nations, upon horses, and in chariots, and in
-litters, and upon mules, and upon swift beasts, to My holy mountain
-Jerusalem, saith the Lord, as the children of Israel bring an offering
-in a clean vessel into the house of the Lord. And I will also take of
-them for priests and for Levites, saith the Lord. For as the new
-heavens and the new earth, which I will make, shall remain before Me,
-saith the Lord, so shall your seed and your name remain. And it shall
-come to pass, that from one new moon to another, and from one Sabbath
-to another, shall all flesh come to worship before Me, saith the
-Lord.'" (Isaiah lxvi. 12-23.)
-
-And now let us look for a moment at the practical effect of the
-jubilee--its influence upon the transactions between man and
-man.--"And if thou sell aught unto thy neighbor, or buyest aught of
-thy neighbor's hand, ye shall not oppress one another. According to
-the number of years after the jubilee thou shalt buy of thy neighbor,
-and according to the number of years of the fruits he shall sell unto
-thee." The scale of prices was to be regulated by the jubilee. If that
-glorious event were at hand, the price was low; if far off, the price
-was high. All human compacts as to land were broken up the moment the
-trump of jubilee was heard, for the land was Jehovah's; and the
-jubilee brought all back to its normal condition.
-
-This teaches us a fine lesson. If our hearts are cherishing the
-abiding hope of the Lord's return, we shall set light by all earthly
-things. It is morally impossible that we can be in the attitude of
-waiting for the Son from heaven, and not be detached from this present
-world. "Let your moderation be known unto all men: the Lord is at
-hand." (Phil. iv.) A person may hold "the doctrine of the millennium,"
-as it is called, or the doctrine of "the second advent," and be a
-thorough man of the world; but one who lives in the habitual
-expectation of Christ's appearing must be separated from that which
-will be judged and broken up when He comes. It is not a question of
-the shortness and uncertainty of human life, which is quite true; or
-of the transitory and unsatisfying character of the things of time,
-which is equally true. It is far more potent and influential than
-either or both of these,--it is this: "_The Lord is at hand._" May our
-hearts be affected and our conduct in all things influenced by this
-most precious and sanctifying truth.
-
-
-
-
-CHAPTER XXVI.
-
-
-This chapter requires little in the way of note or exposition. It
-contains a most solemn and affecting record of the blessings of
-obedience on the one hand, and the terrible consequences of
-disobedience on the other. Had Israel walked in obedience, they would
-have been invincible. "I will give peace in the land, and ye shall lie
-down, and none shall make you afraid; and I will rid evil beasts out
-of the land, neither shall the sword go through your land. And ye
-shall chase your enemies, and they shall fall before you by the sword.
-And five of you shall chase a hundred, and a hundred of you shall put
-ten thousand to flight; and your enemies shall fall before you by the
-sword. For I will have respect unto you, and make you fruitful, and
-multiply you, and establish My covenant with you. And ye shall eat old
-store, and bring forth the old because of the new. And I will set My
-tabernacle among you; and My soul shall not abhor you. And I will walk
-among you, and will be your God, and ye shall be My people. I am the
-Lord your God, which brought you forth out of the land of Egypt, that
-ye should not be their bondsmen; and I have broken the bands of your
-yoke, and made you go upright." (Ver. 6-13.)
-
-The presence of God should ever have been their shield and buckler. No
-weapon formed against them could prosper. But then the divine
-presence was only to be enjoyed by an obedient people. Jehovah could
-not sanction by His presence disobedience or wickedness. The
-uncircumcised nations around might depend upon their prowess and their
-military resources: Israel had only the arm of Jehovah to depend upon,
-and that arm could never be stretched forth to shield unholiness or
-disobedience. Their strength was, to walk with God in a spirit of
-dependence and obedience. So long as they walked thus, there was a
-wall of fire round about them, to protect them from every enemy and
-every evil.
-
-But, alas! Israel failed altogether. Notwithstanding the solemn and
-appalling picture placed before their eyes, in verses 14-33 of this
-chapter, they forsook the Lord and served other gods, and thus brought
-upon themselves the sore judgments threatened in this section, the
-bare record of which is sufficient to make the ears tingle. Under the
-heavy weight of these judgments they are suffering at this very hour.
-Scattered and peeled, wasted and outcast, they are the monuments of
-Jehovah's inflexible truth and justice. They read aloud, to all the
-nations of the earth, a most impressive lesson on the subject of the
-moral government of God--a lesson which it would be profitable for
-these nations to study deeply--yea, and a lesson which it would be
-salutary for our own hearts to ponder likewise.
-
-We are very prone to confound two things which are clearly
-distinguished in the Word, namely, God's _government_ and God's
-_grace_. The evils which result from this confusion are various. It is
-sure to lead to an enfeebled sense of the dignity and solemnity of
-government, and of the purity, fullness, and elevation of grace. It is
-quite true that God in government reserves to Himself the sovereign
-right to act in patience, long-suffering, and mercy; but the exercise
-of these attributes, in connection with His throne of government, must
-never be confounded with the unconditional actings of pure and
-absolute grace.
-
-The chapter before us is a record of divine government, and yet, in it
-we find such clauses as the following: "If they shall confess their
-iniquity, and the iniquity of their fathers, with their trespass which
-they trespassed against Me; and that also they have walked contrary
-unto Me, and that I also have walked contrary unto them, and have
-brought them into the land of their enemies; if then their
-uncircumcised hearts be humbled, and they then accept of the
-punishment of their iniquity: then will I remember My covenant with
-Jacob, and also My covenant with Isaac, and also My covenant with
-Abraham will I remember; and I will remember the land. The land also
-shall be left of them, and shall enjoy her Sabbaths, while she lieth
-desolate without them; and they shall accept of the punishment of
-their iniquity: because, even because they despised My judgments, and
-because their soul abhorred My statutes. And yet, for all that, when
-they be in the land of their enemies, I will not cast them away,
-neither will I abhor them, to destroy them utterly, and to break My
-covenant with them; for I am the Lord their God. But I will for their
-sakes remember the covenant of their ancestors, whom I brought forth
-out of the land of Egypt in the sight of the heathen, that I might be
-their God: I am the Lord." (Ver. 40-45.)
-
-Here we find God in government, meeting, in long-suffering mercy, the
-very earliest and faintest breathings of a broken and penitent spirit.
-The history of the judges and of the kings presents many instances of
-the exercise of this blessed attribute of the divine government. Again
-and again the soul of Jehovah was grieved for Israel (Judges x. 16.),
-and He sent them one deliverer after another, until at length there
-remained no hope, and the righteous claims of His throne demanded
-their expulsion from that land which they were wholly incompetent to
-keep.
-
-All this is _government_. But by and by, Israel will be brought into
-possession of the land of Canaan on the ground of unqualified and
-unchangeable _grace_--grace exercised in divine righteousness, through
-the blood of the cross. It will not be by works of law, nor yet by the
-institutions of an evanescent economy, but by that grace which "reigns
-through righteousness, by Jesus Christ our Lord." Wherefore, they
-shall never again be driven forth from their possession. No enemy
-shall ever molest them. They shall enjoy undisturbed repose behind the
-shield of Jehovah's favor. Their tenure of the land will be according
-to the eternal stability of divine grace and the efficacy of the blood
-of the everlasting covenant. "They shall be saved in the Lord with an
-everlasting salvation."
-
-May the Spirit of God lead us into more enlarged apprehensions of
-divine truth, and endow us with a greater capacity to try the things
-that differ, and rightly to divide the word of truth.
-
-
-
-
-CHAPTER XXVII.
-
-
-This closing section of our book treats of the "singular vow," or the
-voluntary act whereby a person devoted himself or his property unto
-the Lord. "And the Lord spake unto Moses, saying, 'Speak unto the
-children of Israel, and say unto them, When a man shall make a
-singular vow, the persons shall be for the Lord by thy estimation. And
-thy estimation shall be ... after the shekel of the sanctuary.'"
-
-Now, in the case of a person devoting himself or his beast, his house
-or his field, unto the Lord, it was obviously a question of capacity
-or worth; and hence there was a certain scale of valuation, according
-to age. Moses, as the representative of the claims of God, was called
-upon to estimate, in each case, according to the standard of the
-sanctuary. If a man undertakes to make a vow, he must be tried by the
-standard of righteousness; and, moreover, in all cases, we are called
-upon to recognize the difference between _capacity_ and _title_. In
-Exodus xxx. 15, we read, in reference to the atonement money, "The
-rich shall not give more, and the poor shall not give less, than half
-a shekel, when they give an offering unto the Lord, to make an
-atonement for your souls." In the matter of atonement, all stood upon
-one common level. Thus it must ever be. High and low, rich and poor,
-learned and ignorant, old and young--all have one common title. "There
-is no difference." All stand alike on the ground of the infinite
-preciousness of the blood of Christ. There may be a vast difference as
-to capacity; as to title, there is none: there may be a vast
-difference as to experience; as to title, there is none: there may be
-a vast difference as to knowledge, gift, and fruitfulness; as to
-title, there is none. The sapling and the tree, the babe and the
-father, the convert of yesterday and the matured believer, are all on
-the same ground. "The rich shall not give more, and the poor shall not
-give less." Nothing more could be given; nothing less could be taken.
-"We have boldness to enter into the holiest by the blood of Jesus."
-This is our title to enter. Our capacity to worship, when we have
-entered, will depend upon our spiritual energy. Christ is our title:
-the Holy Ghost is our capacity. Self has nothing to do with either the
-one or the other. What a mercy! We get in by the blood of Jesus; we
-enjoy what we find there by the Holy Ghost. The blood of Jesus opens
-the door; the Holy Ghost conducts us through the house: the blood of
-Jesus opens the casket; the Holy Ghost unfolds the precious contents:
-the blood of Jesus makes the casket ours; the Holy Ghost enables us to
-appreciate its rare and costly gems.
-
-But in Leviticus xxvii, it is entirely a question of ability,
-capacity, or worth. Moses had a certain standard, from which he could
-not possibly descend; he had a certain rule, from which he could not
-possibly swerve. If any one could come up to that, well; if not, he
-had to take his place accordingly.
-
-What, then, was to be done in reference to the person who was unable
-to rise to the height of the claims set forth by the representative of
-divine righteousness? Hear the consolatory answer--"But if he be
-_poorer_ than thy estimation, then he shall present himself before
-_the priest_, and the priest shall value him; _according to his
-ability_ that vowed shall the priest value him." (Ver. 8.) In other
-words, if it be a question of man's undertaking to meet the claims of
-_righteousness_, then he must meet them; but if, on the other hand, a
-man feels himself wholly unable to meet those claims, he has only to
-fall back upon _grace_, which will take him up just as he is. Moses is
-the representative of the claims of divine righteousness: the priest
-is the exponent of the provisions of divine grace. The poor man who
-was unable to stand before Moses, fell back into the arms of the
-priest. Thus it is ever. If we cannot "_dig_," we can "_beg_;" and
-directly we take the place of a beggar, it is no longer a question of
-what we are able to _earn_, but of what God is pleased to _give_.
-
-    "Grace all the work shall crown
-    Through everlasting days."
-
-How happy it is to be debtors to grace! how happy to take, when God is
-glorified in giving! When man is in question, it is infinitely better
-to dig than to beg; but when God is in question, the case is the very
-reverse.
-
-I would just add that I believe this entire chapter bears, in an
-especial manner, upon the nation of Israel. It is intimately connected
-with the two preceding chapters. Israel made "a singular vow" at the
-foot of Mount Horeb; but they were quite unable to meet the claims of
-law--they were far "poorer than Moses' estimation." But, blessed be
-God, they will come in under the rich provisions of divine grace.
-Having learnt their total inability "to dig," they will not be
-"ashamed to beg;" and hence they shall experience the deep blessedness
-of being cast upon the sovereign mercy of Jehovah, which stretches,
-like a golden chain, "from everlasting to everlasting." It is well to
-be poor, when the knowledge of our poverty serves but to unfold to us
-the exhaustless riches of divine grace. That grace can never suffer
-any one to go empty away. It can never tell any one that he is too
-poor. It can meet the very deepest human need; and not only so, but it
-is glorified in meeting it. This holds good in every case. It is true
-of any individual sinner, and it is true with respect to Israel, who,
-having been valued by the lawgiver, have proved "poorer than his
-estimation." Grace is the grand and only resource for all. It is the
-basis of our salvation, the basis of a life of practical godliness,
-and the basis of those imperishable hopes which animate us amid the
-trials and conflicts of this sin-stricken world. May we cherish a
-deeper sense of grace, and more ardent desire for the glory.
-
-We shall here close our meditations upon this most profound and
-precious book. If the foregoing pages should be used of God to awaken
-an interest in a section of inspiration which has been so much
-neglected by the Church in all ages, they shall not have been written
-in vain.
-
-                                                       _C. H. M._
-
-Transcriber's note:
-
-Variations in spelling, punctuation and hyphenation have been retained
-except in obvious cases of typographical error.
-
-Page 80: "I shall now preceed to quote at length" ... "preceed" has
-been replaced with "proceed".
-
-Page 224: "a pair of turtle-doves or to young pigeons" ... "to" has
-been replaced with "two".
-
-Page 241: "consigned to deary solitude" ... "deary" has been replaced
-with "dreary".
-
-Page 290: "coals of fire from off the altar before Lord" ... "the" has
-been added "before the Lord".
-
-
-
-
-
-End of Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
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       The Project Gutenberg eBook of Notes on the Book of Leviticus, by Charles Henry Mackintosh.
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-Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
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-Title: Notes on the Book of Leviticus
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+<div>*** START OF THE PROJECT GUTENBERG EBOOK 40610 ***</div>
 
 <h1>NOTES</h1>
 
@@ -13190,385 +13152,6 @@ method is to act the talebearer.</p></div>
 <p>Page 290: "coals of fire from off the altar before Lord" ... "the" has been added "before the Lord".</p>
 </div>
 
-
-
-
-
-
-
-<pre>
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-End of Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
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-Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
-
-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/license
-
-
-Title: Notes on the Book of Leviticus
-
-Author: C. H. Mackintosh
-
-Release Date: August 30, 2012 [EBook #40610]
-
-Language: English
-
-Character set encoding: ASCII
-
-*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF LEVITICUS ***
-
-
-
-
-Produced by Julio Reis, Moises S. Gomes, Julia Neufeld and
-the Online Distributed Proofreading Team at
-http://www.pgdp.net
-
-
-
-
-
-
-
-
-
-
-  NOTES
-
-  _on the book of_
-
-  LEVITICUS
-
-  _by_
-  C. H. MACKINTOSH
-
-  _"All Scripture is given by inspiration of God."_
-
-  LOIZEAUX BROTHERS
-  _Neptune, New Jersey_
-
-  FIRST EDITION 1880
-  TWENTY-SEVENTH PRINTING 1965
-
-  LOIZEAUX BROTHERS, INC., PUBLISHERS
-  _A Nonprofit Organization, Devoted to the Lord's Work
-  and to the Spread of His Truth_
-
-  NEPTUNE, NEW JERSEY
-
-  PRINTED IN THE UNITED STATES OF AMERICA
-
-
-
-
-PREFATORY NOTE
-
-TO THE AMERICAN EDITION
-
-
-As several persons in America have, without any authority whatever
-from me, undertaken to publish my four[1] volumes of "Notes," I deem
-it my duty to inform the reader that I have given full permission to
-Messrs. LOIZEAUX BROTHERS to publish an edition of those books in such
-form as they shall consider most suitable.
-
-                                                C. H. MACKINTOSH.
-
-  _6 West Park Terrace, Scarborough,
-  May 1st, 1879._
-
-  [1] Now six.
-
-
-
-
-PREFACE
-
-
-In the Person and work of the Lord Jesus Christ there is an infinite
-fullness, which meets every necessity of man, both as a sinner and as
-a worshiper. The infinite dignity of His Person gives eternal value to
-His work. In the book of Genesis we have seen "God's remedy for man's
-ruin" in the promised seed--the Ark of Salvation, and in the rich
-unfoldings of divine grace to fallen and sinful man. There we have the
-_Bud_, the full-blown glories and fragrance of which shall yet fill
-the heavens and the earth with joy and gladness.
-
-In the book of Exodus we have seen "God's answer to man's question."
-There, man is not only outside of Eden, but he has fallen into the
-hands of a cruel and powerful enemy,--he is the bond-slave of the
-world. How is he to be delivered from Pharaoh's thraldom--from Egypt's
-furnace? How can he be redeemed, justified, and brought into the
-promised land? God only could answer such questions, and this He did
-in the blood of the slain Lamb. In the redemption-power of that blood,
-every question is settled. It meets Heaven's highest claims, and man's
-deepest necessities. Through its amazing efficacy, God is glorified,
-man is redeemed, saved, justified, and brought to God's holy
-habitation; while the enemy is completely overthrown, and his power
-destroyed.
-
-And now, in our meditations on the book of Leviticus, we find most
-fully unfolded what we may call, "God's provision for man's need;" or,
-a Sacrifice, a Priest, and a Place of Worship. These are essentially
-necessary in drawing near unto God, as this book most abundantly
-proves. But every thing therewith connected was appointed by God, and
-established by His law. Nothing was left to be supplied by man's
-fertile imagination, or his prudential arrangement.--"So Aaron and his
-sons did _all things which the Lord commanded_ by the hand of Moses."
-(Chap. viii. 36; ix. 6, 7.) Without the word of the Lord, neither
-priest nor people could take a single step in the right direction. _It
-is so still._ There is not a single ray of light in this dark world
-but that which is shed from holy Scripture.--"Thy Word is a lamp unto
-my feet, and a light unto my path." (Ps. cxix. 105.) It is truly happy
-when the children of God so honor His Word as to be guided by it in
-all things. We need _now_, as much as the Jew did _then_, divine
-direction and divine guidance for acceptable worship. "But the hour
-cometh, and now is, when the _true worshipers_ shall worship the
-Father in spirit and in truth; for the Father seeketh such to worship
-Him." (John iv. 23, 24.) More than sincerity or devoutness of feeling
-is required in the children's worship: it must be in the unction of
-the Spirit, and according to the truth of God. But we have all
-(blessed be His name!) in the Person and work of our blessed Lord
-Jesus. He is both our Sacrifice and Priest, and our right of entrance
-into the holiest of all. O, to be kept near to His wounded side, and
-in the abiding sense that He is the ground, the material, and the
-sweet incense of all our worship!
-
-Let us now briefly notice the three points already mentioned.
-
-I. In the first place, we would observe that _sacrifice is the basis
-of worship_. Acceptable worship to God must be based on a sacrifice
-acceptable to Him. Man being in himself guilty and unclean, he needs a
-sacrifice to remove his guilt, cleanse him from his defilements, and
-fit him for the holy presence of God. "Without shedding of blood is no
-remission;" and without remission, and the _knowledge_ of remission,
-there can be no happy worship,--no real, hearty praise, adoration, and
-thanksgiving. Going to what is called "a place of worship," and
-worshiping God, are widely different things. God is holy, and man must
-approach Him in His own way, and according to what He is. As Moses
-said unto Aaron on the solemn occasion of the sin of Nadab and Abihu,
-"This is it that the Lord spake, saying, '_I will be sanctified in
-them that come nigh Me_, and before all the people I will be
-glorified.'" The Lord alone could give directions as to how the people
-were to draw nigh unto Him: this is the great subject of the book of
-Leviticus. The "Notes" on the first seven and the sixteenth chapters
-will give the reader a very full and interesting view of the ordinance
-of sacrifice, and the character of Jewish worship.
-
-It was on the ground of offered and accepted sacrifice that the
-children of Israel were constituted the worshiping people of God. It
-is on the same ground, namely, offered and accepted sacrifice, that
-believers in Jesus are constituted the worshiping people of God now.
-(Read carefully Lev. xvi; Heb. ix, x.) They have taken Israel's place,
-but after a much higher order, whether we look at the sacrifice, the
-priest, or the place of worship. The contrast between them is great,
-and strongly marked in Scripture, especially in the epistle to the
-Hebrews. The Jewish sacrifices never reached the _conscience_ of the
-offerer, and the Jewish priest never could pronounce him "clean every
-whit." The gifts and sacrifices which were offered under the law, as
-the apostle tells us, "could not make him that did the service
-perfect, as pertaining to the conscience." The conscience, observe,
-always being the _reflection_ of the sacrifice, it could not be
-perfect, seeing the sacrifice was not perfect; "for it is not possible
-that the blood of bulls and of goats should take away sins." Hence,
-Jewish worship was connected with inefficient sacrifices, a burdensome
-ritual, and an unpurged conscience, which gendered in the worshiper a
-spirit of bondage and fear.
-
-But, now, mark the contrast to all this in the once-offered and
-accepted sacrifice of Christ. He "put away sin by the sacrifice of
-Himself." All is done. Having "by Himself purged our sins, He sat down
-on the right hand of the Majesty on high." When the worshiper comes
-before God on the ground of this Sacrifice, he finds that he has
-nothing to do save, as a priest, to show forth the praises of Him "who
-hath called us out of darkness into His marvelous light." Even Christ
-has nothing more to do as regards our justification and acceptance,
-"for by one offering He hath perfected forever them that are
-sanctified." The Jew, by his sacrifice, was merely _ceremonially_
-clean, and that only for a moment, as it were; but the Christian,
-through the sacrifice of Christ, is _really_ so, and that forever. Oh,
-that sweet word, "FOREVER"! It is the common privilege of all
-believers to be perfected as worshipers before God, "through the
-offering of the body of Jesus Christ once for all." On this deeply
-important point the testimony of Scripture is most full and explicit.
-For the worshipers once purged should have _"no more conscience of
-sins"_.--"The blood of Jesus Christ His Son cleanseth us from all
-sin."--"And their sins and iniquities will I remember no more." (1
-John i. 7; Heb. x.) By the work of Christ for _us_, our sins were all
-put away; and now, by faith in God's word, we know that they are all
-forgiven and forgotten. Hence, we can draw near to God, and stand in
-His holy presence, in the happy assurance that there is neither sin
-nor stain upon us. Our Great High-Priest has pronounced us "clean
-every whit." (John xiii.) Believing this, the sense of guilt is taken
-away,--we have "NO MORE CONSCIENCE OF SINS."
-
-This deeply precious truth, observe, does not mean that there is no
-more _consciousness_ of sins. Far from it. Or that we may not get a
-bad conscience through failure; or that we need not be exercised "to
-have a conscience void of offense toward God and toward man." Not at
-all. It simply means that Christ, by the one, perfect, finished
-sacrifice of Himself, has forever put away all our sins--root and
-branch. And having been led to know and believe this, how can there
-be sins on the conscience? Christ has put them all away. The precious
-blood of our once-offered and accepted Sacrifice has cleansed us from
-every spot and stain of sin. There may be the deepest sense of
-indwelling sin, and of many sins and shortcomings in our every-day
-life, and the painful confession of them all to God; still there is
-the full assurance that Christ died for our sins, put them all away,
-and that not one of them can ever be laid to our charge. This is
-indeed a most wonderful truth; but it is the great, the needed truth
-for a worshiper. How could we stand in God's presence, where all is
-perfection, if we were not as clean as He would have us to be? We must
-be clean enough for the eye of Infinite Holiness. But, blessed be God,
-all who believe in Jesus, and rest on His finished sacrifice, are
-forgiven and justified; they have eternal life, righteousness, and
-peace. The first cry for mercy of the guilty sinner is answered by the
-blood of the Sacrifice. It penetrates to the deepest depths of his
-need; it raises him to the highest heights of heaven, and fits him to
-be there, a happy worshiper, in the immediate presence of the throne
-of God.--"For Christ also hath once suffered for sins, the just for
-the unjust, that He might bring us to God."--"For if the blood of
-bulls and of goats, and the ashes of a heifer sprinkling the unclean,
-sanctifieth to the purifying of the flesh; 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!" (1 Peter iii. 18; Heb. ix. 13, 14.)
-
-II. In the second place, we have in the rich provisions of God's
-grace, _the Lord Jesus Christ as our Great High-Priest in the presence
-of God for us_. He ministers there for us.--"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.)
-His work of sacrifice having been fully completed, He sat down. Aaron
-is represented as being always in a standing position. His work was
-never finished. He stood "daily ministering, and offering oftentimes
-the same sacrifices, which can never take away sins; but this Man,
-after He had offered one sacrifice for sins, forever sat down on the
-right hand of God." Immediately after the law of the Lord had been
-given as to sacrifice, the priesthood was established. (See "Notes" on
-chapters viii, ix.) The saints have both in Christ. He is our
-Sacrifice and our Priest. He appeared once on the cross _for us_: He
-now appears in heaven _for us_: ere long He will appear in glory _with
-us_. To know what He accomplished on the cross, and what He is now
-doing in the sanctuary above, will nourish in our hearts the hope of
-His coming, and lead us to long for His appearing in glory.
-
-In the New Testament we only read of two orders of priests, namely,
-Christ as the Great High-Priest in heaven, and the common priesthood
-of all believers on the earth. "Ye also, as lively stones, are built
-up a spiritual house, a holy priesthood, to offer up spiritual
-sacrifices, acceptable to God by Jesus Christ." (1 Peter ii. 5.) And
-again, "Unto Him that loved us, and washed us from our sins in His own
-blood, and hath made us kings and priests unto God and His Father."
-(Rev. i. 5. 6.) These passages clearly prove the common standing of
-all believers as priests unto God. There is no mention in the New
-Testament of any peculiar class or order of Christians who hold the
-office of priests, as distinct from other Christians. Christ is the
-_Great_ High-Priest over the house of God, and all His people are, in
-virtue of their connection with Him, priests, and privileged to enter,
-as once-purged worshipers, into the holiest of all. Even the apostles
-never took the place of priests, as distinct from or superior to the
-humblest child of God. They might know their privileges better than
-many, and enjoy them more. Their gifts and callings as to the ministry
-of the Word were distinct and special, but as worshipers, they stood
-on the same ground as all others, and, together with them, worshiped
-God through Jesus Christ, the Great High-Priest of all His people.
-
-In the priestly ministry of our blessed Lord, there are many points of
-special interest; we only notice the two following:--
-
-1. As our Great High-Priest, He _represents_ us in the sanctuary
-above. And, oh, what a Representative!--God's beloved Son, the
-glorified Man, whose name is above every name!--"For Christ is not
-entered into the holy places made with hands, which are the figures of
-the true; but into heaven itself, now to appear in the presence of God
-_for us_." (Heb. ix. 24.) Oh, what dignity! what nearness to God is
-ours! Oh that our hearts appreciated it more! When Aaron appeared
-before the Lord in his garments of glory and beauty, he represented
-the children of Israel. Their names were engraven in precious stones
-in the beautiful breastplate. Blessed type of our real and everlasting
-place in the heart of Christ, who appears, not _annually_, like Aaron
-of old, but _continually_ in the presence of God _for us_. The name of
-each believer is kept continually before the eye of God, in all the
-glory and beauty of Christ, His well-beloved Son. He is our
-righteousness, we possess His life, enjoy His peace, are filled with
-His joy, and radiate His glory. Although without right, title, or
-privilege in ourselves, we have all in Him. He is there _for us_ and
-_as us_. His name be forever praised.
-
-    "He stands in heaven their Great High-Priest,
-    And bears their names upon His breast."
-
-It is by His continual intercession in heaven that saints on earth are
-succored and sustained in their wilderness journey, and, at the same
-time, upheld as worshipers within the vail, in all the sweet fragrance
-of His own divine excellencies; and neither their ignorance nor their
-lack of enjoyment of these things alters or affects their blessed,
-glorious, and eternal reality, "seeing He ever liveth to make
-intercession for them." (Heb. vii. 25.)
-
-2. As our Great High-Priest, He presents to God the gifts and
-sacrifices of His worshiping people. Under the law, the worshiper
-brought his offering to the priest, and by him it was presented to the
-Lord, on His own altar. Every thing was arranged by the priest,
-according to the word of the Lord. How perfectly all this is done for
-the worshiper now by his High-Priest in heaven! Our prayers, praises,
-and thanksgiving, all pass through His hands before they reach the
-throne of God. What a wonderful mercy this is, when we think of our
-confused and mixed services! So much that is of the flesh mingles with
-that which is of the Spirit. But the blessed Lord knows how to divide
-and separate between them. That which is of the flesh must be
-rejected, and consumed as wood, hay, and stubble, while that which is
-of the Spirit is precious, preserved, and presented to God in the
-value and sweet savor of His own perfect sacrifice. "_By Him_
-therefore let us offer the sacrifice of praise to God continually,
-that is, the fruit of our lips giving thanks unto His name." (Heb.
-xiii. 15.) The kindness of the Philippians to Paul was "an odor of a
-sweet smell, a sacrifice acceptable, well-pleasing to God." Hence the
-importance of the exhortation, "Whatsoever ye do in word or deed, do
-all in the name of the Lord Jesus, giving thanks to God and the Father
-by Him." (Col. iii. 17.)
-
-III. In the third place, we observe that _the Christian's only place
-of worship is inside the vail_, "whither the Forerunner is for us
-entered." Outside the camp is his place as a witness; inside the vail
-is his place as a worshiper. In both positions Christ is surely with
-him. "Let us go forth therefore unto Him without the camp, bearing His
-reproach." "Having therefore, brethren, _boldness to enter into the
-holiest_ by the blood of Jesus." (Heb. xiii. 13; x. 19.) To know these
-two positions in communion with Christ Himself, through the teaching
-of the Spirit, is unspeakable blessedness. The Church has no divinely
-consecrated place of worship on earth. Our place is in heaven, in
-virtue of the sacrifice and of the priestly ministry of Christ there
-for us. Whatever may be the character of the building in which
-Christians are gathered together in the name of the Lord Jesus, their
-true and only sphere of worship is the heavenly sanctuary. Through
-faith in God's word, and by the power of His Holy Spirit, they worship
-Him in "the true tabernacle, which the Lord pitched, and not man."
-
-Israel had "a worldly sanctuary," and accordingly the character of
-their worship was worldly; "the way into the holiest of all was not
-yet made manifest, while as the first tabernacle was yet standing."
-But the way has been opened up by the blood of Jesus. The same stroke
-that slew the Lamb rent the vail from top to bottom. The way into the
-holiest of all was then laid open, and Christ, with all His
-blood-washed ones, entered into the immediate presence of God, without
-a vail. There is no _outer_-court-worship now for the people, and
-_temple_-worship for the priest, as under the law. These distinctions
-are unknown in the Church of the living God. It is all priestly
-worship and temple worship now. All are equally near, all have equal
-liberty, all are equally acceptable, through the presence and
-intervention of the Great High-Priest of His people. The same precious
-blood that cleansed us from all sin, has brought us near to God as
-children, and as worshiping priests. And if we really know the
-wondrous efficacy and power of that blood in the heavenly places, we
-shall be at home and happy there in all the liberty and dignity of
-sonship, and in all the official nearness and standing of once-purged
-worshipers, in the most holy place.
-
-Oh that our hearts may be kept in the sweet remembrance, knowledge,
-and power of the rich provisions of God's grace for all our need! Oh
-that we may never lose sight of the blood on the mercy-seat, the
-Minister of the sanctuary, and of our holy, heavenly, and eternal
-place of worship!
-
-We must now leave the dear reader, earnestly commending to his most
-prayerful and diligent study this precious book of Leviticus. The
-light which it sheds on the Person and work of Christ--the ground and
-character of our communion with God, is deeply blessed to the heart
-that desires to live in the enjoyment of these eternal realities. He
-will find the "Notes" most helpful in unfolding the text, and in
-giving an interesting and practical view to many of the ceremonies
-which we are prone to pass over as uninteresting and uninstructive to
-us. See, for example, the eleventh chapter.
-
-And now, may the Lord graciously own, use, and bless this little
-volume, for the glory of His own name, and for the comfort and
-blessing of many precious souls.
-
-                                                          _A. M._
-  _London, May, 1860._
-
-
-
-
-PREFACE TO THE SECOND EDITION
-
-
-The rapid sale of a large edition of this volume evidences an amount
-of interest in the study of the book of Leviticus for which I
-unfeignedly bless the Lord. Too many, even of the people of God, seem
-to think that this section of inspiration contains nothing of any
-interest or value to them. They regard it as a detail of rites and
-ceremonies with which they have nothing to do--a record of by-gone
-institutions, affording no instruction or edification for them. That
-this is a great mistake, thousands are now discovering. Very many who
-for years looked upon the book of Leviticus as little more than a dry
-catalogue of Jewish ordinances, are now discovering in it an
-exhaustless mine of spiritual wealth, for which they cannot be too
-thankful. They have brought its marvelous pages under the light of the
-New Testament scriptures, and they can only wonder at that which is
-now unfolded to their gaze. That they may discover yet more of the
-precious treasure, is my earnest desire on their behalf.
-
-I have carefully revised the following pages, and, I may say, I have
-left them very much as I found them. An expression here and there
-which seemed likely to be misunderstood, I have slightly touched. I
-have also added a brief note or two. These trifling matters excepted,
-the second edition is a reprint of the first, and, as such, it is
-again committed to the care of Him from whom all blessings flow. May
-He be graciously pleased to crown it still further with the stamp of
-His approval. His seal and sanction are all that any book requires to
-make it useful; and truly, we may say, the book that has not these
-has nothing.
-
-The Lord grant a more abundant blessing, and His name shall have all
-the praise.
-
-                                                       _C. H. M._
-
-
-
-
-CONTENTS
-
-
-                          _Page._
-
-  CHAPTER I,                    1
-
-     "    II,                  30
-
-     "    III,                 71
-
-     "    IV.-V. 13,          102
-
-     "    V. 14-VI. 7,        134
-
-     "    VIII. & IX,         152
-
-     "    X,                  175
-
-     "    XI,                 200
-
-     "    XII,                218
-
-     "    XIII. & XIV,        225
-
-     "    XV,                 270
-
-     "    XVI,                277
-
-     "    XVII,               302
-
-     "    XVIII.-XX,          307
-
-     "    XXI. & XXII,        321
-
-     "    XXIII,              330
-
-     "    XXIV,               353
-
-     "    XXV,                362
-
-     "    XXVI,               373
-
-     "    XXVII,              377
-
-
-
-
-NOTES ON THE BOOK OF LEVITICUS
-
-
-
-
-CHAPTER I.
-
-
-Ere entering upon the details of the chapter before us, there are two
-things which demand our careful consideration; namely, first,
-Jehovah's position; and secondly, the order in which the offerings are
-presented.
-
-"And the Lord called unto Moses, and spake unto him out of the
-tabernacle of the congregation." Such was the position from which
-Jehovah made the communications contained in this book. He had been
-speaking from Mount Sinai, and His position there gave marked
-character to the communication. From the fiery mount "went a fiery
-law;" but here, He speaks "out of the tabernacle of the congregation."
-This was an entirely different position. We have seen this tabernacle
-set up, at the close of the preceding book.--"And he reared up the
-court round about the tabernacle and the altar, and set up the hanging
-of the court gate. So Moses finished the work. Then a cloud covered
-the tent of the congregation, and the glory of the Lord filled the
-tabernacle.... For the cloud of the Lord was upon the tabernacle by
-day, and fire was on it by night, in the sight of all the house of
-Israel, throughout all their journeys." (Exod. xl. 33-38.)
-
-Now, the tabernacle was God's dwelling-place in grace. He could take
-up His abode there, because He was surrounded on all sides by that
-which vividly set forth the ground of His relationship with the
-people. Had He come into their midst in the full display of the
-character revealed upon Mount Sinai, it could only have been to
-"consume them in a moment," as "a stiff-necked people;" but He retired
-within the vail--type of Christ's flesh (Heb. x. 20.), and took His
-place on the mercy-seat, where the blood of atonement, and not the
-"stiff-neckedness" of Israel, was that which met His view and
-satisfied the claims of His nature. The blood which was brought into
-the sanctuary by the high-priest was the type of that precious blood
-which cleanses from all sin; and although Israel after the flesh saw
-nothing of this, it nevertheless justified God in abiding amongst
-them--it "sanctified to the purifying of the flesh." (Heb. ix. 13.)
-
-Thus much as to Jehovah's position in this book, which must be taken
-into account in order to a proper understanding of the communications
-made therein. In them we shall find inflexible holiness united with
-the purest grace. God is holy, no matter from whence He speaks. He was
-holy on Mount Sinai, and holy above the mercy-seat; but in the former
-case, His holiness stood connected with "a devouring fire," in the
-latter, it was connected with patient grace. Now the connection of
-perfect holiness with perfect grace is that which characterizes the
-redemption which is in Christ Jesus, which redemption is, in various
-ways, shadowed forth in the book of Leviticus. God must be holy, even
-though it should be in the eternal condemnation of impenitent sinners;
-but the full display of His holiness in the salvation of sinners calls
-forth Heaven's loudest and loftiest note of praise.--"Glory to God in
-the highest, and on earth peace, good-will toward men." (Luke ii. 14.)
-This doxology could not have been sung in connection with "the fiery
-law." No doubt there was "glory to God in the highest," but there was
-no "peace on earth" nor "good pleasure in men," inasmuch as it was the
-declaration of what men ought to be ere God could take pleasure in
-them. But when "the Son" took His place as a man on the earth, the
-mind of Heaven could express its entire delight in Him as the One
-whose Person and work could combine, in the most perfect manner,
-divine glory with human blessedness.
-
-And now, one word as to the order of the offerings, in the opening
-chapters of the book of Leviticus. The Lord begins with the
-burnt-offering, and ends with the trespass-offering. That is to say,
-He leaves off where we begin. This order is marked and most
-instructive. When first the arrow of conviction enters the soul, there
-are deep searchings of conscience in reference to sins actually
-committed. Memory casts back its enlightened eye over the page of
-one's past life, and sees it stained with numberless trespasses
-against God and man. At this point of the soul's history, it is not so
-much occupied with the question of the root from whence those
-trespasses have sprung, as with the stern and palpable fact that such
-and such things have actually been committed; and hence it needs to
-know that God has provided a Sacrifice through which "all trespasses"
-can be "frankly forgiven." This is presented to us in the
-trespass-offering.
-
-But, as one advances in the divine life, he becomes conscious that
-those _sins_ which he has committed are but branches from a root,
-streams from a fountain; and, moreover, that _sin_ in his nature is
-that fountain--that root. This leads to far deeper exercise, which can
-only be met by a deeper insight into the work of the cross. In a word,
-the cross will need to be apprehended as that in which God Himself has
-"condemned _sin in the flesh_." (Rom. viii. 3.) My reader will
-observe, it does not say, "_sins_ in the _life_," but the root from
-whence these have sprung, namely, "_sin_ in the _flesh_." This is a
-truth of immense importance. Christ not merely "died for our _sins_,
-according to the Scriptures," but He was "made _sin_ for us." (2 Cor.
-v. 21.) This is the doctrine of the sin-offering.
-
-Now, it is when the heart and conscience are set at rest, through the
-knowledge of Christ's work, that we can feed upon Himself as the
-ground of our peace and joy in the presence of God. The
-trespass-offering and the sin-offering must be known ere the
-peace-offering, joy-offering, or thanksgiving-offering can be
-appreciated. Hence, therefore, the order in which the peace-offering
-stands corresponds with the order of our spiritual apprehension of
-Christ.
-
-The same perfect order is observable in reference to the
-meat-offering. When the soul is led to taste the sweetness of
-spiritual communion with Christ--to feed upon Him, in peace and
-thankfulness, in the divine presence, it is drawn out in earnest
-desire to know more of the wondrous mysteries of His Person; and this
-desire is most blessedly met in the meat-offering, which is the type
-of Christ's perfect manhood.
-
-Then, in the burnt-offering, we are conducted to a point beyond which
-it is impossible to go, and that is, the work of the cross, as
-accomplished under the immediate eye of God, and as the expression of
-the unswerving devotion of the heart of Christ. All these things will
-come before us, in beauteous detail, as we pass along; we are here
-only looking at the order of the offerings, which is truly marvelous,
-whichever way we travel, whether _outward_ from God to us, or _inward_
-from us to God. In either case, we begin with the cross and end with
-the cross. If we begin with the burnt-offering, we see Christ, on the
-cross, doing the will of God--making atonement according to the
-measure of His perfect surrender of Himself to God. If we begin with
-the trespass-offering, we see Christ, on the cross, bearing our sins,
-and putting them away according to the perfection of His atoning
-sacrifice; while in each and all we behold the excellency, the beauty,
-and the perfection of His divine and adorable Person. Surely, all this
-is sufficient to awaken in our hearts the deepest interest in the
-study of those precious types which we shall now proceed to consider
-in detail. And may God the Holy Ghost, who penned the book of
-Leviticus, expound its contents in living power to our hearts, that
-so, when we have reached the close, we may have abundant cause to
-bless His name for many thrilling and soul-stirring views of the
-Person and work of our blessed Lord and Saviour Jesus Christ, to whom
-be glory, now, henceforth, and for evermore. Amen.
-
-       *       *       *       *       *
-
-In the burnt-offering, with which our book opens, we have a type of
-Christ "offering Himself without spot to God." Hence the position
-which the Holy Ghost assigns to it. If the Lord Jesus Christ came
-forth to accomplish the glorious work of atonement, His highest and
-most fondly cherished object in so doing was the glory of God. "Lo, I
-come to do Thy will, O God," was the grand motto in every scene and
-circumstance of His life, and in none more markedly than in the work
-of the cross. Let the will of God be what it might, He came to do it.
-Blessed be God, we know what our portion is in the accomplishment of
-this "will;" for by it "we are sanctified, through the offering of the
-body of Jesus Christ once." (Heb. x. 10.) Still, the primary aspect
-of Christ's work was Godward. It was an ineffable delight to Him to
-accomplish the will of God on this earth. No one had ever done this
-before. Some had, through grace, done "that which was right in the
-sight of the Lord;" but no one had ever perfectly, invariably, from
-first to last, without hesitation, and without divergence, done the
-will of God. But this was exactly what the Lord Jesus did. He was
-"obedient unto death, even the death of the cross." (Phil. ii. 8.) "He
-steadfastly set His face to go to Jerusalem." And as He walked from
-the garden of Gethsemane to the cross of Calvary, the intense devotion
-of His heart told itself forth in these accents,--"The cup which My
-Father hath given Me, shall I not drink it?"
-
-Now, in all this self-emptied devotedness to God there was truly a
-sweet savor. A perfect Man on the earth accomplishing the will of God,
-even in death, was an object of amazing interest to the mind of
-Heaven. Who could fathom the profound depths of that devoted heart
-which displayed itself, under the eye of God, on the cross? Surely,
-none but God; for in this, as in every thing else, it holds good that
-"no man knoweth the Son, but the Father," and no one can know aught
-about Him save as the Father reveals Him. The mind of man can, in some
-measure, grasp any subject of knowledge "under the sun,"--human
-science can be laid hold of by the human intellect; but no man knoweth
-the Son save as the Father reveals Him, by the power of the Holy
-Ghost, through the written Word. The Holy Ghost delights to reveal
-the Son--to take of the things of Jesus and show them unto us. These
-things we have, in all their fullness and beauty, in the Word. There
-can be no new revelation, inasmuch as the Spirit brought "_all_
-things" to the apostles' memory, and led them into "_all_ truth."
-There can be nothing beyond "all truth;" and hence, all pretension to
-a new revelation and the development of new truth (meaning thereby
-truth not contained in the sacred canon of inspiration) is an effort
-on man's part to add to what God calls "all truth." No doubt the
-Spirit may unfold and apply, with new and extraordinary power, truth
-contained in the Word; but this is obviously a very different thing
-from our traveling outside the range of divine revelation for the
-purpose of finding principles, ideas, or dogmas which shall command
-the conscience. This latter can only be regarded in the light of
-impious presumption.
-
-In the gospel narrative, we have Christ presented to us in the varied
-phases of His character, His Person, and His work. To those precious
-documents the people of God in all ages have rejoiced to betake
-themselves, and drink in their heavenly revelations of the object of
-their love and confidence--the One to whom they owed every thing, for
-time and eternity. But very few, comparatively, have ever been led to
-regard the rites and ceremonies of the Levitical economy as fraught
-with the most minute instruction in reference to the same commanding
-theme. The offerings of Leviticus, for example, have been too much
-regarded as so many antiquated records of Jewish customs, conveying no
-intelligible voice to our ears--no spiritual light to our
-understandings. However, it must be admitted that the apparently
-abstruse records of Leviticus, as well as the sublime strains of
-Isaiah, take their place amongst the "things which were written
-aforetime," and they are, therefore, "for our learning." True, we
-shall need to study those records, as indeed all Scripture, with a
-humble, self-emptied spirit; with reverent dependence upon the
-teaching of Him who graciously penned them for us; with sedulous
-attention to the general scope, bearing, and analogy of the entire
-body of divine revelation; with an effectual curb on the imagination,
-that it may not take unhallowed flights; but if thus, through grace,
-we enter upon the study of the types of Leviticus, we shall find in
-them a vein of the richest and finest ore.
-
-We shall now proceed to examine the burnt-offering, which, as we have
-remarked, presents Christ offering Himself without spot to God.
-
-"If his offering be a burnt sacrifice of the herd, let him offer a
-male, without blemish." The essential glory and dignity of Christ's
-Person form the basis of Christianity. He imparts that dignity and
-glory to every thing He does, and to every office He sustains. No
-office could possibly add glory to Him who is "God over all, blessed
-forever"--"God manifest in the flesh"--the glorious "Immanuel"--"God
-with us"--the Eternal Word--the Creator and Sustainer of the universe.
-What office could add to the dignity of such an One? In point of
-fact, we know that all His offices are connected with His humanity;
-and in assuming that humanity, He stooped from the glory which He had
-with the Father before the world was. He thus stooped in order to
-glorify God perfectly in the very midst of a scene where all was
-hostile to Him. He came to be "eaten up" by a holy, unquenchable zeal
-for the glory of God, and the effectual carrying out of His eternal
-counsels.
-
-The unblemished male of the first year was a type of the Lord Jesus
-Christ offering Himself for the perfect accomplishment of the will of
-God. There should be nothing expressive either of weakness or
-imperfection. "A male of the first year" was required. We shall see,
-when we come to examine the other offerings, that "a female" was in
-some cases permitted; but that was only expressive of the imperfection
-which attached to the worshiper's apprehension, and in no wise of any
-defect in the offering, inasmuch as it was "unblemished" in the one
-case as well as in the other. Here, however, it was an offering of the
-very highest order, because it was Christ offering Himself to God.
-Christ, in the burnt-offering, was exclusively for the eye and heart
-of God. This point should be distinctly apprehended. God alone could
-duly estimate the Person and work of Christ; He alone could fully
-appreciate the cross as the expression of Christ's perfect
-devotedness. The cross, as foreshadowed by the burnt-offering, had an
-element in it which only the divine mind could apprehend; it had
-depths so profound, that neither mortal nor angel could fathom them.
-There was a voice in it which was intended exclusively for, and went
-directly to, the ear of the Father. There were communications between
-the cross of Calvary and the throne of God which lay far beyond the
-highest range of created intelligence.
-
-"He shall offer it of his own voluntary will at the door of the
-tabernacle of the congregation before the Lord." The use of the word
-"_voluntary_" here brings out with great clearness the grand idea in
-the burnt-offering. It leads us to contemplate the cross in an aspect
-which is not sufficiently apprehended. We are too apt to look upon the
-cross merely as the place where the great question of sin was gone
-into and settled between eternal Justice and the spotless Victim--as
-the place where our guilt was atoned for, and where Satan was
-gloriously vanquished. Eternal and universal praise to redeeming love!
-the cross was all this; but it was more than this,--it was the place
-where Christ's love to the Father was told out in language which only
-the Father could hear and understand. It is in the latter aspect that
-we have it typified in the burnt-offering, and therefore it is that
-the word "voluntary" occurs. Were it merely a question of the
-imputation of sin, and of enduring the wrath of God on account of sin,
-such an expression would not be in moral order. The blessed Lord Jesus
-could not, with strict propriety, be represented as _willing_ to be
-"made sin"--_willing_ to endure the wrath of God and the hiding of
-His countenance; and in this one fact we learn, in the clearest
-manner, that the _burnt-offering does not foreshadow Christ on the
-cross bearing sin_, but Christ on the cross accomplishing the will of
-God. That Christ Himself contemplated the cross in these two aspects
-of it is evident from His own words. When He looked at the cross as
-the place of sin-bearing--when He anticipated the horrors with which,
-in this point of view, it stood invested, He exclaimed, "Father, if
-Thou be willing, remove this cup from Me." (Luke xxiii. 42.) He shrank
-from that which His work, as a sin-bearer, involved. His pure and holy
-mind shrank from the thought of contact with sin, and His loving heart
-shrank from the thought of losing, for a moment, the light of God's
-countenance.
-
-But then, the cross had another aspect. It stood before the eye of
-Christ as a scene in which He could fully tell out all the deep
-secrets of His love to the Father--a place in which He could, "of His
-own voluntary will," take the cup which the Father had given Him, and
-drain it to the very dregs. True it is that the whole life of Christ
-emitted a fragrant odor, which ever ascended to the Father's
-throne--He did always those things which pleased the Father--He ever
-did the will of God; but the burnt-offering does not typify Him in His
-life--precious, beyond all thought, as was every act of that
-life,--but in His death, and in that, not as one "made a curse for
-us," but as one presenting to the heart of the Father an odor of
-incomparable fragrance.
-
-This truth invests the cross with peculiar charms for the spiritual
-mind. It imparts to the sufferings of our blessed Lord an interest of
-the most intense character. The guilty sinner, no doubt, finds in the
-cross a divine answer to the deepest and most earnest cravings of
-heart and conscience: the true believer finds in the cross that which
-captivates every affection of his heart, and transfixes his whole
-moral being: the angels find in the cross a theme for ceaseless
-admiration. All this is true; but there is that in the cross which
-passes far beyond the loftiest conceptions of saints or angels,
-namely, the deep-toned devotion of the heart of the Son presented to
-and appreciated by the heart of the Father. This is the elevated
-aspect of the cross which is so strikingly shadowed forth in the
-burnt-offering.
-
-And here let me remark that the distinctive beauty of the
-burnt-offering must be entirely sacrificed if we admit the idea that
-Christ was a sin-bearer all His life. There would then be no force, no
-value, no meaning in the word "voluntary." There could be no room for
-voluntary action in the case of one who was compelled, by the very
-necessity of his position, to yield up his life. If Christ were a
-sin-bearer in His life, then, assuredly, His death must have been a
-_necessary_, not a voluntary, act. Indeed, it may be safely asserted
-that there is not one of the offerings the beauty of which would not
-be marred, and its strict integrity sacrificed, by the theory of _a
-life_ of sin-bearing. In the burnt-offering, this is especially the
-case, inasmuch as it is not, in it, a question of sin-bearing, or
-enduring the wrath of God, but entirely one of voluntary devotedness,
-manifested in the death of the cross. In the burnt-offering, we
-recognize a type of God the Son accomplishing, by God the Spirit, the
-will of God the Father. This He did "of His own voluntary will."
-"Therefore doth My Father love Me, because I lay down My life, that I
-might take it again." (John x. 17.) Here we have the burnt-offering
-aspect of the death of Christ. On the other hand, the prophet,
-contemplating Him as the sin-offering, says, "His life _is taken_ from
-the earth" (Acts. viii. 33.) (which is the LXX. version of Isaiah
-liii. 8.). Again, Christ says, "No one [{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}] taketh it from Me,
-but I lay it down of Myself." Was He a sin-bearer when He said this?
-Observe, it is "No one,"--man, angel, devil, or else. It was His own
-voluntary act, to lay down His life that He might take it again. "I
-delight to do Thy will, O My God." Such was the language of the divine
-burnt-offering--of Him who found His unutterable joy in offering
-Himself without spot to God.
-
-Now, it is of the last importance to apprehend with distinctness the
-primary object of the heart of Christ in the work of redemption. It
-tends to consolidate the believer's peace. The accomplishment of God's
-will, the establishment of God's counsels, and the display of God's
-glory, occupied the fullest, deepest, and largest place in that
-devoted heart which viewed and estimated every thing in reference to
-God. The Lord Jesus never once stopped to inquire how any act or
-circumstance would affect Himself. "He humbled Himself"--"He made
-Himself of no reputation"--He surrendered all. And hence, when He
-arrived at the close of His career, He could look back upon it all,
-and say, with His eyes lifted up to heaven, "I have glorified Thee on
-the earth; I have finished the work which Thou gavest Me to do." (John
-xvii. 4.) It is impossible to contemplate the work of Christ, in this
-aspect of it, without having the heart filled with the sweetest
-affections toward His Person. It does not detract, in the smallest
-degree, from our sense of His love to us, to know that He made God His
-primary object in the work of the cross. Quite the opposite. His love
-to us, and our salvation in Him, could only be founded upon God's
-established glory. That glory must form the solid basis of every
-thing. "As truly as I live, all the earth shall be filled with the
-glory of the Lord." (Numb. xiv. 21.) But we know that God's eternal
-glory and the creature's eternal blessedness are, in the divine
-counsels, inseparably linked together, so that if the former be
-secured, the latter must needs be so likewise.
-
-"And he shall put his hand upon the head of the burnt-offering; and it
-shall be accepted for him, to make atonement for him." The act of
-laying on of hands was expressive of full identification. By that
-significant act, the offerer and the offering became one; and this
-oneness, in the ease of the burnt-offering, secured for the offerer
-all the acceptableness of his offering. The application of this to
-Christ and the believer sets forth a truth of the most precious
-nature, and one largely developed in the New Testament, namely, the
-believer's everlasting identification with, and acceptance in, Christ.
-"As He is, so are we in this world." "We are in Him that is true." (1
-John iv. 17; v. 20.) Nothing, in any measure, short of this could
-avail. The man who is not in Christ is in his sins. There is no middle
-ground: you must be either in Christ or out of Him. There is no such
-thing as being _partly_ in Christ. If there is a single hair's breadth
-between you and Christ, you are in an actual state of wrath and
-condemnation; but, on the other hand, if you are in Him, then are you
-"as He is" before God, and so accounted in the presence of infinite
-holiness. Such is the plain teaching of the Word of God. "Ye are
-complete in Him"--"accepted in the Beloved"--"members of His body, of
-His flesh, and of His bones." "He that is joined unto the Lord is one
-spirit." (1 Cor. vi. 17; Eph. i. 6; v. 30; Col. ii. 10.) Now, it is
-not possible that the Head can be in one degree of acceptance and the
-members in another. No; the head and the members are one. God counts
-them one, and therefore they are one. This truth is at once the ground
-of the loftiest confidence, and of the most profound humility. It
-imparts the fullest assurance of "boldness in the day of judgment,"
-inasmuch as it is not possible that aught can be laid to the charge of
-Him with whom we are united: it imparts the deep sense of our own
-nothingness, inasmuch as our union with Christ is founded upon the
-death of nature and the utter abolition of all its claims and
-pretensions.
-
-Since, therefore, the Head and the members are viewed in the same
-position of infinite favor and acceptance before God, it is perfectly
-evident that all the members stand in one acceptance, in one
-salvation, in one life, in one righteousness. There are no degrees in
-justification. The babe in Christ stands in the same justification as
-the saint of fifty years' experience. The one is in Christ, and so is
-the other; and this, as it is the only ground of life, so it is the
-only ground of justification. There are not two kinds of life, neither
-are there two kinds of justification. No doubt there are various
-measures of enjoyment of this justification--various degrees in the
-knowledge of its fullness and extent--various degrees in the ability
-to exhibit its power upon the heart and life; and these things are
-frequently confounded with the justification itself, which, as being
-divine, is necessarily eternal, absolute, unvarying, entirely
-unaffected by the fluctuations of human feeling and experience.
-
-But, further, there is no such thing as progress in justification. The
-believer is not more justified today than he was yesterday; nor will
-he be more justified to-morrow than he is to-day; yea, a soul who is
-"in Christ Jesus" is as completely justified as if he were before the
-throne. He is "_complete_ in Christ;" he is "_as_" Christ. He is, on
-Christ's own authority, "clean every whit." (John xiii. 10.) What
-more could he be at this side of the glory? He may [and if he walks in
-the Spirit, will] make progress in the sense and enjoyment of this
-glorious reality; but, as to the thing itself, the moment he, by the
-power of the Holy Ghost, believed the gospel, he passed from a
-positive state of unrighteousness and condemnation into a positive
-state of righteousness and acceptance. All this is based upon the
-divine perfectness of Christ's work; just as, in the case of the
-burnt-offering, the worshiper's acceptance was based upon the
-acceptableness of his offering. It was not a question of what he was,
-but simply of what the sacrifice was.--"_It_ shall be accepted _for
-him_, to make atonement for him."
-
-"And he shall kill the bullock before the Lord; and the priests,
-Aaron's sons, shall bring the blood, and sprinkle the blood round
-about upon the altar that is by the door of the tabernacle of the
-congregation." It is most needful, in studying the doctrine of the
-burnt-offering, to bear in mind that the grand point set forth therein
-is not the meeting of the sinner's need, but the presentation to God
-of that which was infinitely acceptable to Him. Christ as foreshadowed
-by the burnt-offering is not for the sinner's conscience, but for the
-heart of God. Further, the cross in the burnt-offering is not the
-exhibition of the exceeding hatefulness of sin, but of Christ's
-unshaken and unshakable devotedness to the Father; neither is it the
-scene of God's outpoured wrath on Christ the sin-bearer, but of the
-Father's unmingled complacency in Christ the voluntary and most
-fragrant Sacrifice. Finally, "atonement" as seen in the burnt-offering
-is not merely commensurate with the claims of man's conscience, but
-with the intense desire of the heart of Christ to carry out the will
-and establish the counsels of God--a desire which stopped not short of
-surrendering up His spotless, precious life, as "a voluntary offering"
-of "sweet savor" to God.
-
-From the carrying out of this desire, no power of earth or hell, men
-or devils, could shake Him. When Peter ignorantly sought to dissuade
-Him, by words of false tenderness, from encountering the shame and
-degradation of the cross--"Pity Thyself, Lord: this shall not be unto
-Thee"--what was the reply? "Get thee behind Me, Satan: Thou art an
-offense unto Me; for thou savorest not the things that be of God, but
-those that be of men." (Matt. xvi. 22, 23.) So, also, on another
-occasion, He says to His disciples, "Hereafter I will not talk much
-with you; for the prince of this world cometh, and hath nothing in Me.
-But that the world may know that _I love the Father_, and as the
-Father gave Me commandment, even so I do." (John xiv. 30.) These and
-numerous other kindred scriptures bring out the burnt-offering phase
-of Christ's work, in which, it is evident, the primary thought is His
-"offering Himself without spot to God."
-
-In full keeping with all that has been stated in reference to the
-special point in the burnt-offering, is the place which Aaron's sons
-get, and the functions assigned them therein. They "sprinkle the
-blood;" they "put the fire upon the altar;" they "lay the wood in
-order upon the fire;" they "lay the parts, the head and the fat, in
-order upon the wood that is on the fire which is upon the altar."
-These are very prominent actions, and they form a marked feature of
-the burnt-offering, as contrasted with the sin-offering, in which
-Aaron's sons are not mentioned at all. "The sons of Aaron" represent
-the Church, not as "one body," but as a priestly house. This is easily
-apprehended. If Aaron was a type of Christ, then Aaron's house was a
-type of Christ's house, as we read, in Heb. iii, "But Christ as a Son
-over His own house; whose house are we." And again, "Behold I and the
-children whom God hath given Me." Now, it is the privilege of the
-Church, as led and taught by the Holy Ghost, to gaze upon and delight
-in that aspect of Christ which is presented in this opening type of
-Leviticus. "Our fellowship is with the Father," who graciously calls
-us to participate with Him in His thoughts about Christ. True, we can
-never rise to the height of those thoughts, but we can have fellowship
-therein, by the Holy Ghost, who dwells in us. It is not here a
-question of having the conscience tranquilized by the blood of Christ
-as the sin-bearer, but of communion with God in the matter of Christ's
-perfect surrender of Himself on the cross.
-
-"_The priests_, Aaron's sons, shall bring the blood, and sprinkle the
-blood round about upon the altar that is by the door of the tabernacle
-of the congregation." Here we have a type of the Church bringing the
-memorial of an accomplished sacrifice, and presenting it in the place
-of individual approach to God. But we must remember, it is the blood
-of the burnt-offering, and not of the sin-offering;--it is the Church,
-in the power of the Holy Ghost, entering into the stupendous thought
-of Christ's accomplished devotedness to God, and not a convicted
-sinner entering into the value of the blood of the sin-bearer. I need
-hardly say that the Church is composed of sinners, and convicted
-sinners, too; but "Aaron's sons" do not represent convicted sinners,
-but worshiping saints,--it is as "_priests_" they have to do with the
-burnt-offering. Many err as to this. They imagine that because one
-takes the place of a worshiper (being invited by the grace of God, and
-fitted by the blood of Christ so to do), he thereby refuses to
-acknowledge himself a poor worthless sinner. This is a great mistake.
-The believer is, in himself, "nothing at all;" but in Christ, he is a
-purged worshiper. He does not stand in the sanctuary as a guilty
-sinner, but as a worshiping priest, clothed in "garments of glory and
-beauty." To be occupied with my guilt in the presence of God is not
-humility as regards myself, but unbelief as regards the Sacrifice.
-
-However, it must be very evident to my reader that the idea of
-sin-bearing--the imputation of sin--the wrath of God--does not appear
-in the burnt-offering. True, we read, "It shall be accepted for him,
-_to make atonement_ for him;" but then, it is "atonement," not
-according to the depths and enormity of human guilt, but according to
-the perfection of Christ's surrender of Himself to God, and the
-intensity of God's delight in Christ. This gives us the very loftiest
-idea of atonement. If I contemplate Christ as the sin-offering, I see
-atonement made according to the claims of divine justice with respect
-to sin; but when I see atonement in the burnt-offering, it is
-according to the measure of Christ's willingness and ability to
-accomplish the will of God, and according to the measure of God's
-complacency in Christ and His work. What a perfect atonement must that
-be which is the fruit of Christ's devotion to God! Could there be any
-thing beyond this? Assuredly not. The burnt-offering aspect of
-atonement is that about which the priestly household may well be
-occupied in the courts of the Lord's house forever.
-
-"And he shall flay the burnt-offering, and cut it into his pieces."
-The ceremonial act of "flaying" was peculiarly expressive. It was
-simply the removing of the outward covering, in order that what was
-_within_ might be fully revealed. It was not sufficient that the
-offering should be outwardly "without blemish," "the hidden parts"
-should be all disclosed, in order that every sinew and every joint
-might be seen. It was only in the case of the burnt-offering that this
-action was specially named. This is quite in character, and tends to
-set forth the depth of Christ's devotedness to the Father. It was no
-mere surface-work with Him. The more the secrets of His inner life
-were disclosed--the more the depths of His being were explored, the
-more clearly was it made manifest that pure devotion to the will of
-His Father, and earnest desire for His glory, were the springs of
-action in the great Antitype of the burnt-offering. He was, most
-assuredly, a whole burnt-offering.
-
-"And cut it into his pieces." This action presents a somewhat similar
-truth to that taught in the "sweet incense _beaten small_." (Lev.
-xvi.) The Holy Ghost delights to dwell upon the sweetness and
-fragrance of the sacrifice of Christ, not only as a whole, but also in
-all its minute details. Look at the burnt-offering as a whole, and you
-see it without blemish: look at it in all its parts, and you see it to
-be the same. Such was Christ; and as such He is shadowed forth in this
-important type.
-
-"And the sons of Aaron the priest shall put fire upon the altar, and
-lay the wood in order upon the fire. And the priests, Aaron's sons,
-shall lay the parts, the head, and the fat, in order upon the wood
-that is on the fire which is upon the altar." This was a high position
-for the priestly family. The burnt-offering was wholly offered to
-God,--it was all burnt upon the altar.[2] Man did not partake of it;
-but the sons of Aaron the priest (themselves being likewise priests)
-are here seen standing round the altar of God, to behold the flame of
-an acceptable sacrifice ascending to Him--an odor of sweet smell. This
-was a high position--high communion--a high order of priestly
-service--a striking type of the Church having fellowship with God, in
-reference to the perfect accomplishment of His will in the death of
-Christ. As convicted sinners, we gaze on the cross of our Lord Jesus
-Christ, and behold therein that which meets all our need. The cross,
-in this aspect of it, gives perfect peace to the conscience. But then,
-as priests, as purged worshipers, as members of the priestly family,
-we can look at the cross in another light--even as the grand
-consummation of Christ's holy purpose to carry out, even unto death,
-the will of the Father. As convicted sinners, we stand at the brazen
-altar, and find peace through the blood of atonement; but as priests,
-we stand there to behold and admire the completeness of that
-burnt-offering--the perfect surrender and presentation of the spotless
-One to God.
-
-  [2] It may be well, at this point, to inform the reader that the
-  Hebrew word which is rendered "burn" in the case of the burnt-offering
-  is wholly different from that which is used in the sin-offering. I
-  shall, because of the peculiar interest of the subject, refer to a few
-  of the passages in which each word occurs. The word used in the
-  burnt-offering signifies "incense," or to "burn incense," and occurs
-  in the following passages, in some one or other of its various
-  inflections: Lev. vi. 15--"And all the _frankincense_, ... and shall
-  _burn_ it upon the altar;" Deut. xxxiii. 10--"They shall put _incense_
-  before Thee, and whole _burnt_-sacrifice upon Thine altar;" Exod. xxx.
-  1--"And thou shalt make an altar to _burn incense_ upon;" Ps. lxvi.
-  15--"With the _incense_ of rams;" Jer. xliv. 21--"The _incense_ that
-  ye _burned_ in the cities of Judah;" Cant. iii. 16--"Perfumed with
-  myrrh and _frankincense_." Passages might be multiplied, but the above
-  will suffice to show the use of the word which occurs in the
-  burnt-offering.
-
-  The Hebrew word which is rendered "burn" in connection with the
-  sin-offering, signifies to burn in general, and occurs in the
-  following passages: Gen. xl. 3--"Let us make brick, and _burn_ them
-  thoroughly." Lev. x. 16--"And Moses diligently sought the goat of the
-  _sin_-offering, and, behold, it was _burnt_." 2 Chron. xvi. 14--"And
-  they made a very great _burning_ for him."
-
-  Thus, not only was the sin-offering burnt in a different place, but a
-  different word is adopted by the Holy Ghost to express the burning of
-  it. Now, we cannot imagine, for a moment, that this distinction is a
-  mere interchange of words, the use of which is indifferent. I believe
-  the wisdom of the Holy Ghost is as manifest in the use of the two
-  words as it is in any other point of difference in the two offerings.
-  The spiritual reader will attach the proper value to the above most
-  interesting distinction.
-
-We should have a very defective apprehension of the mystery of the
-cross were we only to see in it that which meets man's need as a
-sinner. There were depths in that mystery which only the mind of God
-could fathom. It is therefore important to see that when the Holy
-Ghost would furnish us with foreshadowings of the cross, He gives us,
-in the very first place, one which sets it forth in its aspect
-Godward. This alone would be sufficient to teach us that there are
-heights and depths in the doctrine of the cross which man never could
-reach. He may approach to "that one well-spring of delight," and drink
-forever--he may satisfy the utmost longings of his spirit--he may
-explore it with all the powers of the renewed nature; but, after all,
-there is that in the cross which only God could know and appreciate.
-Hence it is that the burnt-offering gets the first place. It typifies
-Christ's death as viewed and valued by God alone. And surely, we may
-say, we could not have done without such a type as this; for not only
-does it give us the highest possible aspect of the death of Christ,
-but it also gives us a most precious thought in reference to God's
-peculiar interest in that death. The very fact of His instituting a
-type of Christ's death which was to be exclusively for Himself,
-contains a volume of instruction for the spiritual mind.
-
-But though neither man nor angel can ever fully sound the amazing
-depths of the mystery of Christ's death, we can, at least, see some
-features of it which would needs make it precious, beyond all thought,
-to the heart of God. From the cross, He reaps His richest harvest of
-glory. In no other way could He have been so glorified as by the death
-of Christ. In Christ's voluntary surrender of Himself to death, the
-divine glory shines out in its fullest brightness; in it, too, the
-solid foundation of all the divine counsels was laid. This is a most
-comforting truth. Creation never could have furnished such a basis.
-Moreover, the cross furnishes a righteous channel through which divine
-love can flow. And, finally, by the cross Satan is eternally
-confounded, and "principalities and powers made a show of openly."
-These are glorious fruits produced by the cross; and, when we think of
-them, we can see just reason why there should have been a type of the
-cross exclusively for God Himself, and also a reason why that type
-should occupy the leading place--should stand at the very top of the
-list. Again let me say, there would have been a grievous blank among
-the types had the burnt-offering been lacking, and there would be a
-grievous blank in the page of inspiration had the record of that type
-been withheld.
-
-"But his inwards and his legs shall he wash in water; and the priest
-shall burn all on the altar, to be a burnt-sacrifice, an offering made
-by fire, of a sweet savor unto the Lord." This action rendered the
-sacrifice typically what Christ was essentially--pure--both inwardly
-and outwardly pure. There was the most perfect correspondence between
-Christ's inward motives and His outward conduct. The latter was the
-index of the former. All tended to the one point, namely, the glory of
-God. The members of His body perfectly obeyed and carried out the
-counsels of His devoted heart--that heart which only beat for God, and
-for His glory, in the salvation of men. Well, therefore, might the
-priest "burn _all_ on the altar." It was all typically pure, and all
-designed only as food for the altar of God. Of some sacrifices the
-priest partook; of some, the offerer; but the burnt-offering was "all"
-consumed on the altar. It was exclusively for God. The priests might
-arrange the wood and the fire, and see the flame ascend (and a high
-and holy privilege it was so to do); but they did not eat of the
-sacrifice: God alone was the object of Christ in the burnt-offering
-aspect of His death. We cannot be too simple in our apprehension of
-this. From the moment that the unblemished male was voluntarily
-presented at the door of the tabernacle of the congregation, until it
-was reduced to ashes by the action of the fire, we discern in it
-Christ offering Himself, by the Eternal Spirit, without spot to God.
-
-This makes the burnt-offering unspeakably precious to the soul. It
-gives us the most exalted view of Christ's work. In that work, God
-had His own peculiar joy--a joy into which no created intelligence
-could enter. This must never be lost sight of. It is unfolded in the
-burnt-offering, and confirmed by "the law of the burnt-offering," to
-which we shall just refer.
-
-"And the Lord spake unto Moses, saying, 'Command Aaron and his sons,
-saying, This is the law of the burnt-offering: It is the
-burnt-offering, because of the burning upon the altar all night unto
-the morning, and the fire of the altar shall be burning in it. And the
-priest shall put on his linen garment, and his linen breeches shall he
-put upon his flesh, and take up the ashes which the fire hath consumed
-with the burnt-offering on the altar, and he shall put them beside the
-altar. And he shall put off his garments, and put on other garments,
-and carry forth the ashes without the camp unto a clean place. And the
-fire upon the altar shall be burning in it; it shall not be put out:
-and the priest shall burn wood on it every morning, and lay the
-burnt-offering in order upon it; and he shall burn thereon the fat of
-the peace-offerings. The fire shall ever be burning upon the altar; it
-shall never go out.'" (Lev. vi. 8-13.) The fire on the altar consumed
-the burnt-offering and the fat of the peace-offering. It was the apt
-expression of divine holiness, which found in Christ and His perfect
-sacrifice a proper material on which to feed. That fire was never to
-go out. There was to be the perpetual maintenance of that which set
-forth the action of divine holiness. Through the dark and silent
-watches of the night, the fire blazed on the altar of God.
-
-"And the priest shall put on his linen garment," etc. Here, the priest
-takes, in type, the place of Christ, whose personal righteousness is
-set forth by the white linen garment. He having given Himself up to
-the death of the cross in order to accomplish the will of God, has
-entered, in His own eternal righteousness, into heaven, bearing with
-Him the memorials of His finished work. The ashes declared the
-completion of the sacrifice, and God's acceptance thereof. Those ashes
-placed beside the altar indicated that the fire had consumed the
-sacrifice--that it was not only a completed, but also an accepted,
-sacrifice. The ashes of the burnt-offering declared the acceptance of
-the sacrifice: the ashes of the sin-offering declared the judgment of
-the sin.
-
-Many of the points on which we have been dwelling will, with the
-divine blessing, come before us with increasing clearness, fullness,
-precision, and power as we proceed with the offerings. Each offering
-is, as it were, thrown into relief by being viewed in contrast with
-all the rest. All the offerings taken together give us a full view of
-Christ. They are like so many mirrors, arranged in such a manner as to
-reflect in various ways the figure of that true and only-perfect
-Sacrifice. No one type could fully present Him. We needed to have Him
-reflected in life and in death--as a Man and as a Victim, Godward and
-usward; and we have Him thus in the offerings of Leviticus. God has
-graciously met our need; and may He give us an enlarged capacity to
-enter into and enjoy His provision.
-
-
-
-
-CHAPTER II.
-
-
-We now come to consider the meat-offering, which presents, in a very
-distinct manner, "the Man Christ Jesus." As the burnt-offering
-typifies Christ in _death_, the meat-offering typifies Him in _life_.
-In neither the one nor the other is there a question of sin-bearing.
-In the burnt-offering, we see atonement, but no sin-bearing[3]--no
-imputation of sin--no outpoured wrath on account of sin. How can we
-know this? Because it was all consumed on the altar. Had there been
-aught of sin-bearing, it would have been consumed outside the camp.
-(Comp. Lev. iv. 11, 12, with Heb. xiii. 11.)
-
-  [3] That is to say, sin-bearing is not prominent. Of course, where
-  there is atonement, sin must be in question.
-
-But in the meat-offering, there was not even a question of
-bloodshedding. We simply find in it a beauteous type of Christ as He
-lived and walked and served down here on this earth. This one fact is,
-of itself, sufficient to draw the spiritual mind to the close and
-prayerful consideration of this offering. The pure and perfect manhood
-of our blessed Lord is a theme which must command the attention of
-every true Christian. It is to be feared that great looseness of
-thought prevails in reference to this holy mystery. The expressions
-which one sometimes hears and reads are sufficient to prove that the
-fundamental doctrine of incarnation is not laid hold of as the Word
-presents it. Such expressions may very probably proceed from
-misapprehension as to the real nature of His relations, and as to the
-true character of His sufferings; but, from what cause soever they
-arise, they should be judged in the light of holy Scripture, and
-rejected. Doubtless, many who make use of those expressions would
-recoil, with just horror and indignation, from the real doctrine
-contained in them were it put before them in its broad and true
-characters; and, for this reason, one should be sorry to attribute
-unsoundness as to fundamental truth, where it may merely be inaccuracy
-of statement.
-
-There is, however, one consideration which should weigh heavily in the
-estimation of every Christian, and that is, the vital nature of the
-doctrine of Christ's humanity. It lies at the very foundation of
-Christianity; and, for this reason, Satan has diligently sought, from
-the beginning, to lead people astray in reference to it. Almost all
-the leading errors which have found their way into the professing
-church disclose the satanic purpose to undermine the truth as to the
-Person of Christ. And even when earnest, godly men have sought to
-combat those errors, they have, in many cases, plunged into errors on
-the opposite side. Hence, therefore, the need of close adherence to
-the veritable words which the Holy Ghost has made use of in unfolding
-this profound and most sacred mystery. Indeed, I believe that, in
-every case, subjection to the authority of holy Scripture, and the
-energy of the divine life in the soul, will prove effectual safeguards
-against every complexion of error. It does not require high
-theological attainments to enable a soul to keep clear of error with
-respect to the doctrine of Christ. If only the word of Christ be
-dwelling richly, and "the Spirit of Christ" be in energy, in the soul,
-there will be no room for Satan to thrust in his dark and horrible
-suggestions. If the heart be delighting in the Christ which Scripture
-unfolds, it will assuredly shrink from the false Christs which Satan
-would introduce. If we are feeding upon God's reality, we shall
-unhesitatingly reject Satan's counterfeit. This is the best possible
-way in which to escape the entanglements of error, in every shape and
-character. "The sheep _hear His voice_, and ... follow Him; for they
-_know His voice_. And a stranger will they not follow, but will flee
-from him; for _they know not the voice of strangers_." (John x. 3-5.)
-It is not, by any means, needful to be acquainted with the voice of a
-stranger in order to turn away from it: all we require is to know the
-voice of "the good Shepherd." This will secure us against the
-ensnaring influence of every strange sound. While, therefore, I feel
-called upon to warn the reader against strange sounds in reference to
-the divine mystery of Christ's humanity, I do not deem it needful to
-discuss such sounds, but would rather seek, through grace, to arm him
-against them by unfolding the doctrine of Scripture on the subject.
-
-There are few things in which we exhibit more failure than in
-maintaining vigorous communion with the perfect manhood of the Lord
-Jesus Christ. Hence it is that we suffer so much from vacancy,
-barrenness, restlessness, and wandering. Did we but enter with a more
-artless faith into the truth that there is a real Man at the right
-hand of the Majesty in the heavens--One whose sympathy is perfect,
-whose love is fathomless, whose power is omnipotent, whose wisdom is
-infinite, whose resources are exhaustless, whose riches are
-unsearchable, whose ear is open to our every breathing, whose hand is
-open to our every need, whose heart is full of unspeakable love and
-tenderness towards us--how much more happy and elevated we should be,
-and how much more independent of creature streams, through what
-channel soever they may flow! There is nothing the heart can crave
-which we have not in Jesus. Does it long for genuine sympathy? Where
-can it find it, save in Him who could mingle His tears with those of
-the bereaved sisters of Bethany? Does it desire the enjoyment of
-sincere affection? It can only find it in that heart which told forth
-its love in drops of blood. Does it seek the protection of real power?
-It has but to look to Him who made the world. Does it feel the need of
-unerring wisdom to guide? Let it betake itself to Him who is wisdom
-personified, and "who of God is made unto us wisdom." In one word, we
-have all in Christ. The divine mind and the divine affections have
-found a perfect object in "the Man Christ Jesus;" and surely, if there
-is that in the Person of Christ which can perfectly satisfy God, there
-is that which ought to satisfy us, and which will satisfy us in
-proportion as, by the grace of the Holy Ghost, we walk in communion
-with God.
-
-The Lord Jesus Christ was the only perfect Man that ever trod this
-earth. He was all perfect--perfect in thought, perfect in word,
-perfect in action. In Him every moral quality met in divine and
-therefore perfect proportion. No one feature preponderated. In Him
-were exquisitely blended a majesty which overawed, and a gentleness
-which gave perfect ease in His presence. The scribes and the Pharisees
-met His withering rebuke, while the poor Samaritan and "the woman that
-was a sinner" found themselves unaccountably, yet irresistibly,
-attracted to Him. No one feature displaced another, for all was in
-fair and comely proportion. This may be traced in every scene of His
-perfect life. He could say, in reference to five thousand hungry
-people, "Give ye them to eat;" and when they were filled, He could
-say, "Gather up the fragments that remain, that nothing be lost." The
-benevolence and the economy are both perfect, and neither interferes
-with the other: each shines in its own proper sphere. He could not
-send unsatisfied hunger away; neither could He suffer a single
-fragment of God's creatures to be wasted. He would meet, with a full
-and liberal hand, the need of the human family, and when that was
-done, He would carefully treasure up every atom. The self-same hand
-that was widely open to every form of human need was firmly closed
-against all prodigality. There was nothing niggardly nor yet
-extravagant in the character of the perfect--the heavenly Man.
-
-What a lesson for us! How often, with us, does benevolence resolve
-itself into an unwarrantable profusion! and, on the other hand, how
-often is our economy marred by the exhibition of a miserly spirit! At
-times, too, our niggard hearts refuse to open themselves to the full
-extent of the need which presents itself before us; while, at other
-times, we squander, through a wanton extravagance, that which might
-satisfy many a needy fellow-creature. Oh, my reader, let us carefully
-study the divine picture set before us in the life of "the Man Christ
-Jesus." How refreshing and strengthening to "the inward man" to be
-occupied with Him who was perfect in all His ways, and who "in all
-things must have the pre-eminence"!
-
-See Him in the garden of Gethsemane. There, He kneels in the profound
-depths of a humility which none but Himself could exhibit; but yet
-before the traitor's band He exhibits a self-possession and majesty
-which cause them to go backward and fall to the ground. His deportment
-before God is prostration; before His judges and accusers, unbending
-dignity. All is perfect. The self-emptiness and the self-possession,
-the prostration and the dignity, are all divine.
-
-So, also, when we contemplate the beauteous combination of His divine
-and human relations, the same perfectness is observable. He could say,
-"How was it that ye sought Me? Wist ye not that I must be about My
-Father's business?" And, at the same time, He could go down to
-Nazareth, and there set an example of perfect subjection to parental
-authority. (See Luke ii. 49-51.) He could say to His mother, "Woman,
-what have I to do with thee?" And yet, when passing through the
-unutterable agony of the cross, He could tenderly commit that mother
-to the care of the beloved disciple. In the former case, He separated
-Himself, in the spirit of perfect Nazariteship, to accomplish His
-Father's will; while in the latter, He gave expression to the tender
-feelings of the perfect human heart. The devotion of the Nazarite and
-the affection of the Man were both perfect. Neither was permitted to
-interfere with the other: each shone with undimmed lustre in its
-proper sphere.
-
-Now, the shadow of this perfect Man passes before us in the "fine
-flour" which formed the basis of the meat-offering. There was not so
-much as a single coarse grain. There was nothing uneven--nothing
-unequal--nothing rough to the touch. No matter what pressure came from
-without, there was always an even surface. He was never ruffled by any
-circumstance or set of circumstances. He never had to retrace a step
-or recall a word. Come what might, He always met it in that perfect
-evenness which is so strikingly typified by the "fine flour."
-
-In all these things, it is needless to say, He stands in marked
-contrast with His most honored and devoted servants. For example,
-Moses, though "the meekest man in all the earth," yet "spoke
-unadvisedly with his lips." In Peter, we find a zeal and an energy
-which at times proved too much for the occasion; and, again, a
-cowardice which shrank from the place of testimony and reproach. There
-was the assertion of a devotedness which, when the time for action
-arrived, was not forthcoming. John, who breathed so much of the
-atmosphere of the immediate presence of Christ, exhibited, at times, a
-sectarian and an intolerant spirit. In Paul, the most devoted of
-servants, we observe considerable unevenness. He uttered words to the
-high-priest which he had to recall: he sent a letter to the
-Corinthians of which at first he repented and afterwards repented not.
-In all, we find some flaw, save in Him who is "the fairest among ten
-thousand, and altogether lovely."
-
-In the examination of the meat-offering, it will give clearness and
-simplicity to our thoughts to consider, first, the materials of which
-it was composed; secondly, the various forms in which it was
-presented; and, thirdly, the persons who partook of it.
-
-As to the materials, the "fine flour" may be regarded as the basis of
-the offering; and in it we have a type of Christ's humanity, wherein
-every perfection met. Every virtue was there, and ready for effectual
-action in due season. The Holy Ghost delights to unfold the glories of
-Christ's Person, to set Him forth in all His peerless excellence, to
-place Him before us in contrast with all beside. He contrasts Him with
-Adam, even in his very best and highest state; as we read, "The first
-man is of the earth, earthy: the second Man is the Lord from heaven."
-(1 Cor. xv. 47.) The first Adam, even in his unfallen condition, was
-"of the earth;" but the second Man was "the Lord from heaven."
-
-The "oil," in the meat-offering, is a type of the Holy Ghost. But
-inasmuch as the oil is applied in a twofold way, so we have the Holy
-Ghost presented in a double aspect, in _connection_ with the
-_incarnation_ of the Son. The fine flour was "_mingled_" with oil, and
-there was oil "_poured_" upon it. Such was the type; and in the
-Antitype, we see the blessed Lord Jesus Christ first "_conceived_,"
-and then "_anointed_," by the Holy Ghost. (Comp. Matt. i. 18-23 with
-chap. iii. 16.) This is divine! The accuracy, which is here so
-apparent, draws forth the soul's admiration. It is one and the same
-Spirit which records the ingredients of the type, and gives us the
-facts in the Antitype. The One who has detailed for us, with such
-amazing precision, the types and shadows of the book of Leviticus, has
-also given us the glorious subject thereof in the gospel narratives.
-The same Spirit breathes through the pages of the Old and those of the
-New Testament, and enables us to see how exactly the one corresponds
-with the other.
-
-The conception of Christ's humanity by the Holy Ghost, in the womb of
-the virgin, unfolds one of the most profound mysteries which can
-possibly engage the attention of the renewed mind. It is most fully
-set forth in Luke's gospel; and this is entirely characteristic,
-inasmuch as, throughout that gospel, it would seem to be the special
-object of the Holy Ghost to unfold, in His own divinely touching
-manner, "the Man Christ Jesus." In Matthew, we have "the Son of
-Abraham--the Son of David;" in Mark, we have the divine Servant--the
-heavenly Workman; in John, we have "the Son of God"--the Eternal
-Word--the Life--the Light, by whom all things were made; but the great
-theme of the Holy Ghost in Luke is "the Son of Man."
-
-When the angel Gabriel had announced to Mary the dignity which was
-about to be conferred upon her, in connection with the great work of
-incarnation, she, not in a spirit of scepticism, but of honest
-ignorance, inquired, "How shall this be, seeing I know not a man?" It
-manifestly seemed to her that the birth of this glorious Person who
-was about to appear should be according to the ordinary principles of
-generation; and this her thought is made the occasion, in the
-exceeding goodness of God, of developing much valuable light in
-reference to the cardinal truth of incarnation. The angel's reply to
-the virgin's question is unspeakably interesting, and cannot be too
-closely considered. "And the angel answered and said unto her, 'The
-Holy Ghost shall come upon thee, and the power of the Highest shall
-overshadow thee; _therefore_ also that _holy Thing_ which shall be
-born of thee shall be called the Son of God." (Luke i. 35.)
-
-From this magnificent passage, we learn that the human body into which
-the Eternal Son entered was formed by "the power of the Highest." "A
-body hast _Thou_ prepared Me." (Comp. Ps. xl. 6 with Heb. x. 5.) It
-was a real human body--real "flesh and blood." There is no possible
-foundation here on which gnosticism or mysticism can base its vapid
-and worthless theories,--no warrant for the cold abstractions of the
-former, or the misty fancies of the latter. All is deep, solid, and
-divine reality: the very thing which our hearts needed--the very thing
-which God has given. The early promise had declared that "the seed of
-the woman shall bruise the serpent's head," and none but a real man
-could accomplish this prediction--one whose nature was as real as it
-was pure and incorruptible. "Thou shalt conceive in thy womb," said
-the angelic messenger, "and bring forth a Son."[4] And then, lest
-there should be any room for an error in reference to the mode of this
-conception, he adds such words as prove, unanswerably, that the "flesh
-and blood" of which the Eternal Son "took part," while absolutely
-real, was absolutely incapable of receiving, of retaining, or of
-communicating a single taint. The humanity of the Lord Jesus was
-emphatically "_that holy Thing_." And inasmuch as it was wholly
-without taint, it was wholly without a seed of mortality. We cannot
-think of mortality, save in connection with sin; and Christ's humanity
-had naught to do with sin, either personally or relatively. Sin was
-imputed to Him on the cross, where He was "made sin for us." But the
-meat-offering is not the type of Christ as a sin-bearer. It
-foreshadows Him in His perfect life here below--a life in which He
-suffered, no doubt, but not as a sin-bearer--not as a substitute--not
-at the hand of God. Let this be distinctly noted. Neither in the
-burnt-offering nor in the meat-offering have we Christ as a
-sin-bearer. In the latter, we see Him _living_; and in the former, we
-see Him _dying_; but in neither is there a question of the imputation
-of sin, nor of enduring the wrath of God on account of sin. In short,
-to present Christ as the sinner's substitute any where else save on
-the cross, is to rob His life of all its divine beauty and excellency,
-and to displace the cross altogether. Moreover, it would involve the
-types of Leviticus in hopeless confusion.
-
-  [4] "But when the fullness of the time was come, God sent forth His
-  Son, made of a woman, made under the law." ({~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}
-  {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}.) This is a most
-  important passage, inasmuch as it sets forth our blessed Lord as Son
-  of God and Son of Man.--"God sent forth _His_ Son, made _of a woman_."
-  Precious testimony!
-
-I would, at this point, solemnly admonish my reader, that he cannot be
-too jealous in reference to the vital truth of the Person and the
-relations of the Lord Jesus Christ. If there be error as to this,
-there is no security as to any thing. God cannot give the sanction of
-His presence to aught that has not this truth for its foundation. The
-Person of Christ is the living--the divine centre round which the Holy
-Ghost carries on all His operations. Let slip the truth as to Him, and
-you are like a vessel broken from its moorings, and carried, without
-rudder or compass, over the wild watery waste, and in imminent danger
-of being dashed to fragments upon the rocks of Arianism, Infidelity,
-or Atheism. Question the eternal Sonship of Christ, question His
-deity, question His unspotted humanity, and you have opened the
-floodgate for a desolating tide of deadly error to rush in. Let no one
-imagine, for a moment, that this is a mere matter to be discussed by
-learned theologians--a curious question--a recondite mystery--a point
-about which we may lawfully differ. No; it is a vital, fundamental
-truth, to be held in the power of the Holy Ghost, and maintained at
-the expense of all beside--yea, to be confessed under all
-circumstances, whatever may be the consequences.
-
-What we want, is, simply to receive into our hearts, by the grace of
-the Holy Spirit, the Father's revelation of the Son, and then our
-souls shall be effectually preserved from the snares of the enemy, let
-them take what shape they may. He may speciously cover the trap of
-Arianism or Socinianism with the grass and leaves of a most plausible
-and attractive system of interpretation; but directly the devoted
-heart discovers what this system attempts to make of the blessed One
-to whom it owes every thing, and where it attempts to put Him, it
-finds but little difficulty in sending it back to where it manifestly
-came from. We can well afford to do without human theories; but we can
-never do without Christ--the Christ of God--the Christ of God's
-affections--the Christ of God's counsels--the Christ of God's word.
-
-The Lord Jesus Christ, God's eternal Son--a distinct Person in the
-glorious Trinity--God manifest in the flesh--God over all, blessed
-forever, assumed a body which was inherently and divinely pure, holy,
-and without the possibility of taint--absolutely free from every seed
-or principle of sin and mortality. Such was the humanity of Christ,
-that He could at any moment, so far as He was personally concerned,
-have returned to heaven, from whence He had come and to which He
-belonged. I speak not here of the eternal counsels of redeeming love,
-or of the unswerving love of the heart of Jesus--His love to God--His
-love to God's elect, or of the work that was needful to ratify God's
-everlasting covenant with the seed of Abraham and with the whole
-creation. Christ's own words teach us that "it behoved Him to suffer,
-and to rise from the dead the third day." (Luke xxiv. 46.) It was
-necessary that He should suffer, in order to the full manifestation
-and perfect accomplishment of the great mystery of redemption. It was
-His gracious purpose to "bring many sons unto glory." He would not
-"abide alone," and therefore He, as the "corn of wheat," should "fall
-into the ground and die." The more fully we enter into the _truth_ of
-His Person, the more fully do we apprehend the _grace_ of His work.
-
-When the apostle speaks of Christ's being "made perfect through
-suffering," it is as "the Captain of our salvation" that he
-contemplates Him, and not as the Eternal Son, who, as regards His own
-abstract Person and nature, was divinely perfect, and could not
-possibly have aught added to Him. So, also, when He Himself says,
-"Behold, I cast out devils, and I do cures to-day and to-morrow, and
-the third day I shall be perfected" (Luke xiii. 32.), He refers to His
-being perfected, in the power of resurrection, as the Accomplisher of
-the entire work of redemption. So far as He was personally concerned,
-He could say, even on His way forth from the garden of Gethsemane,
-"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.
-53, 54.)
-
-It is well that the soul be clear as to this--well to have a divine
-sense of the harmony which exists between those scriptures which
-present Christ in the essential dignity of His Person and the divine
-purity of His nature, and those which present Him in His relation with
-His people and as accomplishing the great work of redemption. At times
-we find both these things combined in the same passage, as in Heb. v.
-8, 9,--"Though _He were a Son_, yet learned He obedience by the things
-which He suffered; and being made perfect, He became the author of
-eternal salvation to all them that obey Him." We must, however, bear
-in mind that not one of those relations into which Christ voluntarily
-entered--whether as the expression of divine love to a lost world, or
-the Servant of the divine counsels--not one of these could possibly
-interfere with the essential purity, excellency, and glory of His
-Person. "The Holy Ghost came upon" the virgin, and "the power of the
-Highest overshadowed her;" and "therefore that holy Thing which was
-born of her was called the Son of God." Most magnificent unfolding,
-this, of the deep secret of Christ's pure and perfect humanity--the
-great Antitype of the "_fine flour mingled with oil_"!
-
-And here let me observe, that between humanity as seen in the Lord
-Jesus Christ and humanity as seen in us there could be no union. That
-which is pure could never coalesce with that which is impure. That
-which is incorruptible could never unite with that which is
-corruptible. The spiritual and the carnal--the heavenly and the
-earthly--could never combine. Hence, therefore, it follows that
-incarnation was not, as some have attempted to teach, Christ's taking
-our fallen nature into union with Himself. If He could have done this,
-there would have been no need of the death of the cross. He needed
-not, in that case, to feel "straitened" until the baptism was
-accomplished--the corn of wheat did not need to "fall into the ground
-and die." This is a point of grave moment. Let the spiritual mind
-ponder it deeply. Christ could not possibly take sinful humanity into
-union with Himself. Hear what the angel saith to Joseph, in the first
-chapter of Matthew's gospel,--"Joseph, thou son of David, fear not to
-take unto thee Mary thy wife; for _that which is conceived in her is
-of the Holy Ghost_." See how Joseph's natural sensibilities, as well
-as Mary's pious ignorance, are made the occasion of a fuller
-unfolding of the holy mystery of Christ's humanity, and also of
-guarding that humanity against all the blasphemous attacks of the
-enemy.
-
-How, then, is it that believers are united to Christ? Is it in
-incarnation, or resurrection? In resurrection, assuredly. How is this
-proved? "Except a corn of wheat fall into the ground and die, it
-abideth _alone_." (John xii. 24.) At this side of death, there could
-be no union between Christ and His people. It is in the power of a new
-life that believers are united to Christ. They were dead _in sin_, and
-He, in perfect grace, came down and (though Himself pure and sinless)
-was "made sin," "died _unto sin_," put it away, rose triumphant over
-it and all pertaining to it, and, in resurrection, became the Head of
-a new race. Adam was the head of the old creation, which fell with
-him. Christ, by dying, put Himself under the full weight of His
-people's condition, and having perfectly met all that was against
-them, rose victorious over all, and carried them with Him into the new
-creation, of which He is the glorious Head and Centre. Hence, we read,
-"He that is joined unto the Lord is one spirit." (1 Cor. vi. 17.) "But
-God, who is rich in mercy, for His great love wherewith He loved us,
-even when were _dead in sins_, hath quickened us _together with
-Christ_, (by grace ye are saved;) and hath raised us up together, and
-made us sit together in heavenly places in Christ Jesus." (Eph. ii.
-4-6.) "For we are members of His body, of His flesh, and of His
-bones." (Eph. v. 30.) "And you, being _dead in your sins_ and the
-uncircumcision of your flesh, _hath He quickened together with Him_,
-having forgiven you all trespasses." (Col. ii. 13.)
-
-Passages might be multiplied, but the above are amply sufficient to
-prove that it was not in incarnation, but in death, that Christ took a
-position in which His people could be "quickened together with Him."
-Does this seem unimportant to the reader? Let him examine it in the
-light of Scripture. Let him weigh all the consequences. Let him view
-it in its bearing upon Christ's Person, upon His life, upon His death,
-upon our condition by nature in the old creation, and our place
-through mercy in the new. Let him consider it thus, and I feel
-persuaded he will no longer regard it as a light matter. Of one thing,
-at least, he may rest assured, that the writer of these pages would
-not pen a single line to prove this point did he not consider it to be
-fraught with the most momentous results. The whole of divine
-revelation so hangs together--is so adjusted by the hand of the Holy
-Ghost--is so consistent in all its parts, that if one truth be
-disturbed, the entire arch is injured. This consideration should
-suffice to produce, in the mind of every Christian, a holy caution,
-lest, by some rude touch, he mar the beauteous superstructure. Every
-stone must be left in its divinely appointed place; and,
-unquestionably, the truth as to Christ's Person is the key-stone of
-the arch.
-
-Having thus endeavored to unfold the truth typified by the "fine flour
-_mingled_ with oil," we may remark another point of much interest in
-the expression, "He shall _pour_ oil upon it." In this we have a type
-of the anointing of the Lord Jesus Christ by the Holy Ghost. The body
-of the Lord Jesus was not merely formed mysteriously by the Holy
-Ghost, but that pure and holy vessel was also anointed for service by
-the same power. "And it came to pass when all the people were
-baptized, and Jesus also being baptized, and praying, the heaven was
-opened, and the Holy Ghost descended in a bodily shape as a dove upon
-Him, and there was a voice from heaven, saying, 'Thou art My beloved
-Son; in Thee I am well pleased." (Luke iii. 21, 22.)
-
-The anointing of the Lord Jesus by the Holy Ghost previous to His
-entrance upon His public ministry is of immense practical importance
-to every one who really desires to be a true and an effectual servant
-of God. Though conceived, as to His manhood, by the Holy Ghost;
-though, in His own proper Person, "God manifest in the flesh;" though
-embodying in Himself all the fullness of the Godhead; yet, be it well
-observed, when coming forth as man to do the will of God on the earth,
-whatever that will might be--whether preaching the gospel, teaching in
-the synagogues, healing the sick, cleansing the leper, casting out
-devils, feeding the hungry, or raising the dead--He did all by the
-Holy Ghost. That holy and heavenly vessel in which God the Son was
-pleased to appear in this world was formed, filled, anointed, and led
-by the Holy Ghost.
-
-What a deep and holy lesson for us! A most needful and salutary
-lesson! How prone are we to run unsent! How prone to act in the mere
-energy of the flesh! How much of that which looks like ministry is
-only the restless and unhallowed activity of a nature which has never
-been measured and judged in the divine presence! Truly, we need to
-contemplate more closely our divine "meat-offering"--to understand
-more fully the meaning of the "fine flour anointed with oil." We need
-to meditate more deeply upon Christ Himself, who, though possessing,
-in His own Person, divine power, nevertheless, did all His work,
-wrought all His miracles, and, finally, "offered Himself, without spot
-to God, by the eternal Spirit." He could say, "I by the Spirit of God
-cast out devils."
-
-Nothing is of any value save that which is wrought by the power of the
-Holy Ghost. A man may write; but if his pen be not guided and used by
-the Holy Ghost, his lines will produce no permanent results. A man may
-speak; but if his lips be not anointed by the Holy Ghost, his word
-will not take permanent root. This is a solemn consideration, and if
-properly weighed, would lead to much watchfulness over ourselves, and
-much earnest dependence upon the Holy Ghost. What we need is thorough
-self-emptiness, so that there may be room left for the Spirit to act
-by us. It is impossible that a man full of himself can be the vessel
-of the Holy Ghost. Such an one must first be emptied of himself, and
-then the Spirit can use him. When we contemplate the Person and
-ministry of the Lord Jesus, we see how that in every scene and
-circumstance He acted by the direct power of the Holy Ghost. Having
-taken His place as man down here, He showed that man should not only
-live by the Word, but act by the Spirit of God. Even though, as man,
-His will was perfect--His thoughts, His words, His acts, all
-perfect--yet He would not act save by the direct authority of the
-Word, and by the direct power of the Holy Ghost. Oh that in this, as
-in every thing else, we could more closely, more faithfully, follow in
-His steps! Then, indeed, would our ministry be more effective, our
-testimony more fruitful, our whole course more entirely to the glory
-of God.
-
-The next ingredient in the meat-offering demanding our consideration
-is "the frankincense." As has been remarked, the "fine flour" was the
-basis of the offering. The "oil" and "frankincense" were the two
-leading adjuncts; and, truly, the connection between these two latter
-is most instructive. The "oil" typifies the _power_ of Christ's
-ministry; the "frankincense" typifies the _object_ thereof. The former
-teaches us that He did every thing by the Spirit of God; the latter,
-that He did every thing to the glory of God. The frankincense presents
-that in the life of Christ which was exclusively for God. This is
-evident from the second verse--"And he shall bring it [the
-meat-offering] to Aaron's sons, the priests: and he shall take
-thereout his handful of flour thereof, and of the oil thereof, with
-_all the frankincense_ thereof; and the priest shall burn the
-memorial of it upon the altar, to be an offering made by fire, of a
-sweet savor unto the Lord." Thus was it in the true meat-offering--the
-Man Christ Jesus. There was that in His blessed life which was
-exclusively for God. Every thought, every word, every look, every act
-of His emitted a fragrance which went up immediately to God. And as,
-in the type, it was the "fire of the altar" that drew forth the sweet
-odor of the frankincense; so, in the Antitype, the more He was
-"tried," in all the scenes and circumstances of His blessed life, the
-more fully was it manifested that, in His manhood, there was nothing
-that could not ascend as an odor of a sweet smell to the throne of
-God. If in the burnt-offering we behold Christ "offering Himself
-without spot to God," in the meat-offering we behold Him presenting
-all the intrinsic excellence and perfect actings of His human nature
-to God. A perfect, a self-emptied, an obedient Man on the earth doing
-the will of God, acting by the authority of the Word, and by the power
-of the Spirit, had a sweet odor which could only be for divine
-acceptance. The fact that "all the frankincense" was consumed on the
-altar, fixes its import in the simplest manner.
-
-It now only remains for us to consider an ingredient which was an
-inseparable adjunct of the meat-offering, namely, "_salt_."--"And
-every oblation of thy meat-offering shalt thou season with salt;
-neither shalt thou suffer the salt of the covenant of thy God to be
-lacking from thy meat-offering: with all thine offerings thou shalt
-offer salt." The expression, "Salt of the covenant," sets forth the
-enduring character of that covenant. God Himself has so ordained it,
-in all things, that naught can ever alter it--no influence can ever
-corrupt it. In a spiritual and practical point of view, it is
-impossible to overestimate the value of such an ingredient. "Let your
-conversation be always with grace, seasoned with _salt_." The whole
-conversation of the Perfect Man exhibited the power of this principle.
-His words were not merely words of grace, but words of pungent
-power--words divinely adapted to preserve from all taint and
-corrupting influence. He never uttered a word which was not redolent
-with "frankincense," and "seasoned with salt." The former was most
-acceptable to God; the latter, most profitable for man.
-
-Sometimes, alas! man's corrupt heart and vitiated taste could not
-tolerate the pungency of the divinely-salted meat-offering. Witness,
-for example, the scene in the synagogue of Nazareth. (Luke iv. 16-29.)
-The people could "bear Him witness, and wonder at the _gracious_ words
-which proceeded out of His mouth;" but when He proceeded to season
-those words with _salt_, which was so needful in order to preserve
-them from the corrupting influence of their national pride, they would
-fain have cast Him over the brow of the hill whereon their city was
-built.
-
-So, also, in Luke xiv, when His words of "grace" had drawn "great
-multitudes" after Him, He instantly throws in the "salt," by setting
-forth, in words of holy faithfulness, the sure results of following
-Him. "Come, for all things are now ready,"--here was the "grace;" but
-then, "Whosoever forsaketh not all that he hath, cannot be My
-disciple,"--here was the "salt." Grace is attractive; but "salt is
-good." Gracious discourse may be popular; but salted discourse never
-will. The pure gospel of the grace of God may, at certain times, and
-under certain circumstances, be run after by "the multitude" for
-awhile; but when the "salt" of a fervid and faithful application is
-introduced, it will soon thin the benches of all save such as are
-brought under the power of the Word.
-
-Having thus considered the ingredients which composed the
-meat-offering, we shall now refer to those which were excluded from
-it.
-
-The first of these was "leaven." "No meat-offering, which ye shall
-bring unto the Lord, shall be made with leaven." This ingredient is
-used throughout the inspired volume, without so much as a single
-exception, as the symbol of _evil_. In chap. xxiii. of our book, which
-will be noticed in due course, we find leaven admitted in the two
-loaves which were offered on the day of Pentecost; but from the
-meat-offering leaven was most sedulously excluded. There was to be
-nothing sour--nothing that would puff up--nothing expressive of evil
-in that which typified "the Man Christ Jesus." In Him, there could be
-nothing savoring of nature's sourness, nothing turgid--nothing
-inflated: all was pure, solid, and genuine. His word might, at times,
-cut to the quick; but it was never sour. His style never rose above
-the occasion. His deportment ever exhibited the deep reality of one
-walking in the immediate presence of God.
-
-In those who bear the name of Jesus, we know, too well, alas! how
-leaven shows itself in all its properties and effects. There has been
-but one untainted sheaf of human fruit--but one perfectly unleavened
-meat-offering; and, blessed be God, that one is ours--ours to feed
-upon in the sanctuary of the divine presence, in fellowship with God.
-No exercise can be more truly edifying and refreshing for the renewed
-mind than to dwell upon the unleavened perfectness of Christ's
-humanity--to contemplate the life and ministry of One who was
-absolutely and essentially unleavened. In all His springs of thought,
-affection, desire, and imagination, there was not so much as a
-particle of leaven. He was the sinless, spotless, perfect Man. And the
-more we are enabled, by the power of the Spirit, to enter into all
-this, the deeper will be our experience of the grace which led this
-perfect One to place Himself under the full consequences of His
-people's sins, as He did when He hung upon the cross. This thought,
-however, belongs entirely to the sin-offering aspect of our blessed
-Lord. In the meat-offering, sin is not in question. It is not the type
-of a sin-bearer, but of a real, perfect, unblemished Man, conceived
-and anointed by the Holy Ghost, possessing an unleavened nature, and
-living an unleavened life down here, emitting ever Godward the
-fragrance of His own personal excellency, and maintaining amongst men
-a deportment characterized by "grace seasoned with salt."
-
-But there was another ingredient, as positively excluded from the
-meat-offering as "leaven," and that was "honey."--"For ye shall burn
-no leaven, _nor any honey_, in any offering of the Lord made by fire."
-(Ver. 11.) Now, as "leaven" is the expression of that which is
-positively and palpably _evil_ in nature, we may regard "honey" as the
-significant symbol of that which is apparently _sweet_ and attractive.
-Both are disallowed of God, both were carefully excluded from the
-meat-offering, both were unfit for the altar. Men may undertake, like
-Saul, to distinguish between what is "vile and refuse" and what is
-not; but the judgment of God ranks the delicate Agag with the vilest
-of the sons of Amalek. No doubt, there are some good moral qualities
-in man, which must be taken for what they are worth. "Hast thou found
-_honey_, eat so much as is convenient;" but, be it remembered, it
-found no place in the meat-offering, nor in its Antitype. There was
-the fullness of the Holy Ghost, there was the fragrant odor of the
-frankincense, there was the preservative virtue of "the salt of the
-covenant,"--all these things accompanied the "fine flour" in the
-Person of the true "Meat-offering," but "no honey."
-
-What a lesson for the heart is here! yea, what a volume of wholesome
-instruction! The blessed Lord Jesus knew how to give nature and its
-relationships their proper place: He knew how much "honey" was
-"convenient." He could say to His mother, "Wist ye not that I must be
-about My Father's business?" and yet He could say, again, to the
-beloved disciple, "Behold thy mother." In other words, nature's claims
-were never allowed to interfere with the presentation to God of all
-the energies of Christ's perfect manhood. Mary, and others too, might
-have thought that her human relation to the blessed One gave her some
-peculiar claim or influence, on merely natural grounds. "There came,
-then, His brethren ["after the flesh"] and His mother, and standing
-without, sent unto Him, calling Him. And the multitude sat about Him;
-and they said unto Him, 'Behold, Thy mother and Thy brethren without
-seek for Thee.'" What was the reply of the true Meat-offering? Did He
-at once abandon His work, in order to respond to nature's call? By no
-means. Had He done so, it would have been to mingle "honey" with the
-meat-offering, which could not be. The honey was faithfully excluded
-on this as on every occasion when God's claims were to be attended to,
-and instead thereof, the power of the Spirit, the odor of the
-"frankincense," and the virtues of the "salt" were blessedly
-exhibited. "And he answered them, saying, 'Who is My mother, or My
-brethren?' And He looked round about on them which sat about Him, and
-said, 'Behold My mother and My brethren! For whosoever shall do the
-will of God, the same is My brother, and My sister, and mother.'"[5]
-(Mark iii. 31-35.)
-
-(Note, next page.)
-
-  [5] How important to see, in the above beautiful passage, that doing
-  God's will brings the soul into a relationship with Christ of which
-  His brethren according to the flesh knew nothing, on merely natural
-  grounds! It was as true with respect to those brethren as any one else
-  that "except a man be born again, he cannot see the kingdom of God."
-  Mary would not have been saved by the mere fact of her being the
-  mother of Jesus. She needed personal faith in Christ as much as any
-  other member of Adam's fallen family: she needed to pass, by being
-  born again, out of the old creation into the new. It was by treasuring
-  up Christ's words in her heart that this blessed woman was saved. No
-  doubt she was "highly favored" in being chosen as a vessel to such a
-  holy office; but then, as a lost sinner, she needed to "rejoice in God
-  her Saviour," like any one else. She stands on the same platform, is
-  washed in the same blood, clothed in the same righteousness, and will
-  sing the same song as all the rest of God's redeemed.
-
-  This simple fact will give additional force and clearness to a point
-  already stated, namely, that incarnation was not Christ's taking our
-  nature into union with Himself. This truth should be carefully
-  pondered. It is fully brought out in 2 Cor. v.--"For the love of
-  Christ constraineth us; because we thus judge, that if one died for
-  all, then were all dead: and that He died for all, that they which
-  live should not henceforth live unto themselves, but unto Him which
-  died for them, and rose again. Wherefore henceforth know we no man
-  after the flesh; yea, _though we have known Christ after the flesh,
-  yet now henceforth know we Him no more_. Therefore if any man be _in
-  Christ_, he is a new creation: old things are passed away; behold, all
-  things are become new." (Ver. 14-17.)
-
-There are few things which the servant of Christ finds more difficult
-than to adjust, with spiritual accuracy, the claims of natural
-relationship, so as not to suffer them to interfere with the claims of
-the Master. In the case of our blessed Lord, as we know, the
-adjustment was divine. In our case, it often happens that divinely
-recognized duties are openly neglected for what we imagine to be the
-service of Christ,--the doctrine of God is constantly sacrificed to
-the apparent work of the gospel. Now, it is well to remember that true
-devotedness always starts from a point within which all godly claims
-are fully secured. If I hold a situation which demands my services
-from ten till four every day, I have no right to go out to visit or
-preach during those hours. If I am in business, I am bound to maintain
-the integrity of that business in a godly manner. I have no right to
-run hither and thither preaching while my business at home lies "in
-sixes and sevens," bringing great reproach on the holy doctrine of
-God. A man may say, I feel myself called to preach the gospel, and I
-find my situation, or my business, a clog. Well, _if you are divinely
-called and fitted_ for the work of the gospel, and that you cannot
-combine the two things, then resign your situation, or wind up your
-business, in a godly manner, and go forth in the name of the Lord.
-But, clearly, so long as I hold a situation, or carry on a business,
-my work in the gospel must begin from a point within which the godly
-claims of such business or situation are fully responded to. This is
-devotedness: aught else is confusion, however well intended. Blessed
-be God, we have a perfect example before us in the life of the Lord
-Jesus, and ample guidance for the new man in the Word of God; so that
-we need not make any mistakes in the varied relationships which we may
-be called, in the providence of God, to fill, or as to the various
-claims which God's moral government has set up in connection with such
-relationships.
-
-II. The second point in our theme is the mode in which the
-meat-offering was prepared. This was, as we read, by the action of
-fire,--it was "baken in an oven"--"baken in a pan," or "baken in a
-frying-pan." The process of baking suggests the idea of suffering. But
-inasmuch as the meat-offering is called "a sweet savor" (a term which
-is never applied to the sin-offering or trespass-offering), it is
-evident that there is no thought of suffering for sin--no thought of
-suffering the wrath of God on account of sin--no thought of suffering
-at the hand of Infinite Justice, as the sinner's substitute. The two
-ideas of "sweet savor" and suffering for sin are wholly incompatible
-according to the Levitical economy. It would completely destroy the
-type of the meat-offering were we to introduce into it the idea of
-suffering for sin.
-
-In contemplating the _life_ of the Lord Jesus, which, as we have
-already remarked, is the special subject foreshadowed in the
-meat-offering, we may notice three distinct kinds of suffering,
-namely, suffering for righteousness, suffering by the power of
-sympathy, and suffering in anticipation.
-
-As the righteous Servant of God, He suffered in the midst of a scene
-in which all was contrary to Him; but this was the very opposite of
-suffering for sin. It is of the utmost importance to distinguish
-between these two kinds of suffering. The confounding of them must
-lead to serious error. Suffering as a righteous One standing amongst
-men on God's behalf is one thing, and suffering instead of man under
-the hand of God is quite another. The Lord Jesus suffered for
-righteousness during His _life_: He suffered for sin in His _death_.
-During His life, man and Satan did their utmost; and even at the cross
-they put forth all their powers; but when all that they could do was
-done--when they had traveled, in their deadly enmity, to the utmost
-limit of human and diabolical opposition, there lay, far beyond, a
-region of impenetrable gloom and horror into which the Sin-bearer had
-to travel, in the accomplishment of His work. During His life, He ever
-walked in the unclouded light of the divine countenance; but on the
-cursed tree, the dark shadow of sin intervened and shut out that
-light, and drew forth that mysterious cry, "My God, My God, why hast
-Thou forsaken Me?" This was a moment which stands absolutely alone in
-the annals of eternity. From time to time during the life of Christ
-down here, heaven had opened to give forth the expression of divine
-complacency in Him; but on the cross, God forsook Him, because He was
-making His soul an offering for sin. If Christ had been a sin-bearer
-all His life, then what was the difference between the cross and any
-other period? Why was He not forsaken of God during His entire course?
-What was the difference between Christ on the cross, and Christ on the
-holy mount of transfiguration? Was He forsaken of God on the mount?
-was He a sin-bearer there? These are very simple questions, which
-should be answered by those who maintain the idea of a life of
-sin-bearing.
-
-The plain fact is this: there was nothing either in Christ's humanity
-or in the nature of His associations which could possibly connect Him
-with sin, or wrath, or death. He was "made sin" on the cross; and
-there He endured the wrath of God, and there He gave up His life, as
-an all-sufficient atonement for sin; but nothing of this finds a place
-in the meat-offering. True, we have the process of baking--the action
-of fire; but this is not the wrath of God. The meat-offering was not a
-sin-offering, but a "sweet savor" offering. Thus, its import is
-definitely fixed; and, moreover, the intelligent interpretation of it
-must ever guard, with holy jealousy, the precious truth of Christ's
-spotless humanity, and the true nature of His associations. To make
-Him, by the necessity of His birth, a sin-bearer, or to place Him
-thereby under the curse of the law and the wrath of God, is to
-contradict the entire truth of God as to incarnation--truth announced
-by the angel, and repeated again and again by the inspired apostle.
-Moreover, it destroys the entire character and object of Christ's
-life, and robs the cross of its distinctive glory. It lowers the sense
-of what sin is, and of what atonement is. In one word, it removes the
-key-stone of the arch of revelation, and lays all in hopeless ruin and
-confusion around us.
-
-But, again, the Lord Jesus suffered by the power of sympathy; and this
-character of suffering unfolds to us the deep secrets of His tender
-heart. Human sorrow and human misery ever touched a chord in that
-bosom of love. It was impossible that a perfect human heart could
-avoid feeling, according to its own divine sensibilities, the
-miseries which sin had entailed upon the human family. Though
-personally free both from the cause and the effect--though belonging
-to heaven, and living a perfect heavenly life on the earth, yet did He
-descend, by the power of an intense sympathy, into the deepest depths
-of human sorrow; yea, He felt the sorrow more keenly, by far, than
-those who were the direct subjects thereof, inasmuch as His humanity
-was perfect. And, further, He was able to contemplate both the sorrow
-and its cause according to their just measure and character in the
-presence of God. He felt as none else could feel. His feelings, His
-affections, His sensibilities, His whole moral and mental
-constitution, were perfect; and hence none can tell what such an One
-must have suffered in passing through such a world as this. He beheld
-the human family struggling beneath the ponderous weight of guilt and
-wretchedness; He beheld the whole creation groaning under the yoke;
-the cry of the prisoner fell upon His ear; the tear of the widow met
-His view; bereavement and poverty touched His sensitive heart;
-sickness and death made Him "groan in the spirit;" His sympathetic
-sufferings were beyond all human conception.
-
-I shall quote a passage for my reader, illustrative of that character
-of suffering to which we are now referring.--"When the even was come,
-they brought unto Him many that were possessed with devils; and He
-cast out the spirits with His word, and healed all that were sick;
-that it might be fulfilled which was spoken by Esaias the prophet,
-saying, '_Himself took our infirmities, and bare our sicknesses_.'"
-(Matt. viii. 16, 17.) This was entirely sympathetic--the power of
-fellow-feeling, which in Him was perfect. He had no sicknesses or
-infirmities of His own. Those things which are sometimes spoken of as
-"sinless infirmities," were, in His case, but the evidences of a
-veritable, a real, a perfect manhood. But by sympathy--by perfect
-fellow-feeling, "He _took_ our infirmities, and _bare_ our
-sicknesses." None but a perfect man could have done this. We may feel
-for and with each other, but only Jesus could make human infirmity and
-sickness His own.
-
-Now, had He been bearing all these things by the necessity of His
-birth, or of His relations with Israel and the human family, we should
-have lost all the beauty and preciousness of His voluntary sympathy.
-There could be no room for voluntary action when absolute necessity
-was laid upon Him. But, on the other hand, when we see His entire
-freedom, both personally and relatively, from human misery and that
-which produced it, we can enter into that perfect grace and compassion
-which led Him to "take our infirmities, and bear our sicknesses," in
-the power of true sympathy. There is, therefore, a very manifest
-difference between Christ's suffering as a voluntary sympathizer with
-human misery, and His sufferings as the sinner's substitute. The
-former are apparent throughout His entire _life_; the latter are
-confined to His _death_.
-
-Finally, we have to consider Christ's sufferings by anticipation. We
-find the dark shadow of the cross casting itself athwart His path, and
-producing a very keen order of suffering, which, however, must be as
-clearly distinguished from His atoning suffering as either His
-suffering for righteousness or His suffering by sympathy. Let us take
-a passage in proof--"And He came out, and went, as He was wont, to the
-mount of Olives; and His disciples also followed Him. And when He was
-at the place, He said unto them, 'Pray that ye enter not into
-temptation.' And He was withdrawn from them about a stone's cast, and
-kneeled down, and prayed, saying, 'Father, if Thou be willing, remove
-this cup from Me: nevertheless not My will, but Thine, be done.' And
-there appeared an angel unto Him from heaven, strengthening Him. And
-being in an agony, He prayed more earnestly: and His sweat was as it
-were great drops of blood falling down to the ground." (Luke xxii.
-39-44.) Again, we read, "And He took with Him Peter and the two sons
-of Zebedee, and began to be sorrowful and very heavy. Then saith He
-unto them, 'My soul is exceeding sorrowful, even unto death: tarry ye
-here, and watch with Me.'... He went away again the second time, and
-prayed, saying, 'O My Father, if this cup may not pass from Me, except
-I drink it, Thy will be done.'" (Matt. xxvi. 37-42.)
-
-From these verses, it is evident there was a something in prospect
-which the blessed Lord had never encountered before,--there was a
-"cup" being filled out for Him of which He had not yet drunk. If He
-had been a sin-bearer all His life, then why this intense "agony" at
-the thought of coming in contact with sin and enduring the wrath of
-God on account of sin? What was the difference between Christ in
-Gethsemane and Christ at Calvary if He were a sin-bearer all His life?
-There was a material difference; but it is because He was not a
-sin-bearer all His life. What is the difference? In Gethsemane, He was
-_anticipating_ the cross; at Calvary, He was actually _enduring_ it.
-In Gethsemane, "there appeared an angel unto Him from heaven,
-strengthening Him;" at Calvary, He was forsaken of all. There was no
-angelic ministry there. In Gethsemane, He addresses God as "_Father_,"
-thus enjoying the full communion of that ineffable relationship; but
-at Calvary, He cries, "My _God_, My _God_, why hast Thou forsaken Me?"
-Here the Sin-bearer looks up and beholds the throne of Eternal Justice
-enveloped in dark clouds, and the countenance of Inflexible Holiness
-averted from Him, because He was being "made sin for us."
-
-The reader will, I trust, find no difficulty in examining this subject
-for himself. He will be able to trace, in detail, the three characters
-of the _life_-sufferings of our blessed Lord, and to distinguish
-between them and His _death_-sufferings--His sufferings for sin. He
-will see how that when man and Satan had done their utmost, there yet
-remained a character of suffering which was perfectly unique, namely,
-suffering at the hand of God on account of sin--suffering as the
-sinner's substitute. Until He came to the cross, He could ever look up
-and bask in the clear light of His Father's countenance; in the
-darkest hour, He found a sure resource above. His path down here was a
-rough one. How could it be otherwise, in a world where all was
-directly contrary to His pure and holy nature? He had to "endure the
-contradiction of sinners against Himself;" He had to endure "the
-reproach of them that reproached God." What had He not to endure? He
-was misunderstood, misinterpreted, abused, maligned, accused of being
-mad, and of having a devil. He was betrayed, denied, deserted, mocked,
-buffeted, spit upon, crowned with thorns, cast out, condemned, and
-nailed between two malefactors. All these things He endured at the
-hand of man, together with all the unutterable terrors which Satan
-brought to bear upon His spirit; but, let it be once more emphatically
-repeated, when man and Satan had exhausted their power and enmity, our
-blessed Lord and Saviour had to endure a something compared with which
-all the rest was as nothing, and that was the hiding of God's
-countenance--the three hours of darkness and awful gloom, during which
-He suffered what none but God could know.
-
-Now, when Scripture speaks of our having fellowship with Christ's
-sufferings, it refers simply to His sufferings for righteousness--His
-sufferings at the hand of man. Christ suffered for sin that we might
-not have to suffer for it.--He endured the wrath of God that we might
-not have to endure it (this is the ground of our peace); but as
-regards suffering from man, we shall always find that the more
-faithfully we follow in the footsteps of Christ, the more we shall
-suffer in this respect; but this is a matter of gift, a matter of
-privilege, a favor, a dignity. (See Phil. i. 29, 30.) To walk in the
-footsteps of Christ--to enjoy companionship with Him--to be thrown
-into a place of sympathy with Him, are privileges of the very highest
-order. Would that we all entered more fully into them! But, alas! we
-are too well content to do without them--too well satisfied, like
-Peter, to "follow afar off"--to keep aloof from a despised and
-suffering Christ. All this is, undoubtedly, our heavy loss. Had we
-only more fellowship with His sufferings, the crown would glisten far
-more brightly in our soul's vision. When we shrink from fellowship
-with Christ's sufferings, we rob ourselves of the deep joy of His
-present companionship, and also of the moral power of the hope of His
-future glory.
-
-III. Having considered the ingredients which composed the
-meat-offering, and the various forms in which it was presented, it
-only remains for us to refer to the persons who partook of it. These
-were the head and members of the priestly house. "And that which is
-left of the meat-offering shall be Aaron's and his sons': it is a
-thing most holy of the offerings of the Lord made by fire." (Ver. 10.)
-As in the burnt-offering we observed the sons of Aaron introduced as
-types of all true believers, not as convicted sinners, but as
-worshiping priests; so in the meat-offering we find them feeding upon
-the remnant of that which had been laid, as it were, on the table of
-the God of Israel. This was a high and holy privilege. None but
-priests could enjoy it. This is set forth with great distinctness in
-"the law of the meat-offering," which I shall here quote at
-length.--"And this is the law of the meat-offering: The sons of Aaron
-shall offer it before the Lord, before the altar. And he shall take of
-it his handful, of the flour of the meat-offering, and of the oil
-thereof, and _all the frankincense_ which is upon the meat-offering,
-and shall burn it upon the altar for a sweet savor, even the memorial
-of it, unto the Lord. And the remainder thereof shall Aaron and his
-sons eat: _with unleavened bread_ shall it be eaten _in the holy
-place_; in the court of the tabernacle of the congregation they shall
-eat it. It shall not be baken with leaven. I have given it unto them
-for their portion of My offerings made by fire; it is most holy, as is
-the sin-offering, and as the trespass-offering. _All the males_ among
-the children of Aaron shall eat of it. It shall be a statute forever
-in your generations concerning the offerings of the Lord made by fire:
-_every one that toucheth them shall be holy_." (Lev. vi. 14-18.)
-
-Here, then, we are furnished with a beauteous figure of the Church
-feeding "in the holy place," in the power of practical holiness, upon
-the perfections of "the Man Christ Jesus." This is our portion,
-through the grace of God; but, we must remember, it is to be eaten
-"with unleavened bread." We cannot feed upon Christ if we are
-indulging in any thing evil. "Every one that toucheth them shall be
-holy." Moreover, it must be "in the holy place." Our position, our
-practice, our persons, our associations, must be holy ere we can feed
-upon the meat-offering. Finally, it is "all the males among the
-children of Aaron shall eat of it." That is to say, real priestly
-energy, according to the divine idea of it, is required in order to
-enjoy this holy portion. Aaron's "_sons_" set forth the idea of
-_energy_ in priestly action: his "_daughters_," _feebleness_ therein.
-(Compare Numb. xviii. 8-13.) There were some things which the sons
-could eat which the daughters could not. Our hearts should earnestly
-desire the highest measure of priestly energy, so that we may
-discharge the highest priestly functions, and partake of the highest
-order of priestly food.
-
-In conclusion, let me add, that inasmuch as we are made, through
-grace, "partakers of the divine nature," we can, if living in the
-energy of that nature, walk in the footsteps of Him who is
-foreshadowed in the meat-offering. If only we are self-emptied, our
-every act may emit a sweet odor to God. The smallest as well as the
-greatest services may, by the power of the Holy Ghost, present the
-fragrance of Christ. The paying of a visit, the writing of a letter,
-the public ministry of the Word, giving a cup of cold water to a
-disciple, giving a penny to a pauper, yea, the commonplace acts of
-eating and drinking--all may emit the sweet perfume of the name and
-grace of Jesus.
-
-So, also, if only nature be kept in the place of death, there may be
-in us the exhibition of that which is not corruptible, even a
-conversation seasoned with the "salt" of abiding communion with God.
-But in all these things we fail and come short; we grieve the Holy
-Spirit of God in our ways. We are prone to self-seeking or
-men-pleasing in our very best services, and we fail to "season" our
-conversation. Hence our constant deficiency in the "oil," the
-"frankincense," and the "salt;" while, at the same time, there is the
-tendency to suffer the "leaven" or the "honey" of nature to make its
-appearance. There has been but one perfect "meat-offering;" and,
-blessed be God, we are accepted in Him. We are the "sons" of the true
-Aaron; our place is in the sanctuary, where we can feed upon the holy
-portion. Happy place! Happy portion! May we enjoy them more than ever
-we have done! May our retirement of heart from all but Christ be more
-profound! May our gaze at Him be so intense that we shall have no
-heart for the attractions of the scene around us, nor yet for the ten
-thousand petty circumstances in our path which would fret the heart
-and perplex the mind! May we rejoice in Christ in the sunshine and in
-the darkness; when the gentle breezes of summer play around us, and
-when the storms of winter rage fiercely abroad; when passing over the
-surface of a placid lake, or tossed on the bosom of a stormy ocean.
-Thank God, "we have found Him" who is to be our satisfying portion
-forever! We shall spend eternity dwelling upon the divine perfections
-of the Lord Jesus. Our eyes shall never be averted from Him when once
-we have seen Him as He is.
-
-May the Spirit of God work mightily in us, to strengthen us "in the
-inner man"! May He enable us to feed upon that perfect Meat-offering,
-the memorial of which has been fed upon by God Himself! This is our
-holy and happy privilege. May we realize it yet more fully!
-
-
-
-
-CHAPTER III.
-
-
-The more closely we contemplate the offerings, the more fully do we
-see how that no one offering furnishes a complete view of Christ. It
-is only by putting all together that any thing like a just idea can be
-formed. Each offering, as might be expected, has features peculiar to
-itself. The peace-offering differs from the burnt-offering in many
-points, and a clear understanding of the points in which any one type
-differs from the others will be found to help much in the apprehension
-of its special import.
-
-Thus, in comparing the peace-offering with the burnt-offering, we find
-that the threefold action of "flaying," "cutting it into its pieces,"
-and "washing the inwards and legs" is entirely omitted: and this is
-quite in character. In the burnt-offering, as we have seen, we find
-Christ offering Himself to and accepted by God; and hence the
-completeness of His self-surrender, and also the searching process to
-which He submitted Himself, had to be typified. In the peace-offering,
-the leading thought is the communion of the worshiper. It is not
-Christ as enjoyed exclusively by God, but as enjoyed by the worshiper
-in communion with God; therefore it is that the whole line of action
-is less intense. No heart, be its love ever so elevated, could
-possibly rise to the height of Christ's devotedness to God, or of
-God's acceptance of Christ. None but God Himself could duly note the
-pulsations of that heart which throbbed in the bosom of Jesus; and
-therefore a type was needed to set forth that one feature of Christ's
-death, namely, His perfect devotedness therein to God. This type we
-have in the burnt-offering, in which alone we observe the threefold
-action above referred to.
-
-So also in reference to the character of the sacrifice. In the
-burnt-offering, it should be "a male without blemish;" whereas in the
-peace-offering, it might be "a male or female," though equally
-"without blemish." The nature of Christ, whether we view Him as
-enjoyed exclusively by God, or by the worshiper in fellowship with
-God, must ever be one and the same; there can be no alteration in
-that. The only reason why "a female" was permitted in the
-peace-offering, was because it was a question of the worshiper's
-capacity to enjoy that blessed One, who, in Himself, is "the same
-yesterday, to-day, and forever." (Heb. xiii.)
-
-Again, in the burnt-offering, we read, "The priest shall burn _all_;"
-whereas in the peace-offering, _a part_ only was burnt, that is, "the
-fat, the kidneys, and the caul." This makes it exceedingly simple. The
-most excellent portion of the sacrifice was laid on God's altar. The
-inward parts--the hidden energies--the tender sensibilities of the
-blessed Jesus, were devoted to God, as the only One who could
-perfectly enjoy them. Aaron and his sons fed upon "the wave breast"
-and "the heave shoulder."[6] (See, carefully, Lev. vii. 28-36.) All
-the members of the priestly family, in communion with their head, had
-their proper portion of the peace-offering; and now, all true
-believers constituted, by grace, priests unto God, can feed upon the
-_affections_ and the _strength_ of the true Peace-offering,--can enjoy
-the happy assurance of having His loving heart and powerful shoulder
-to comfort and sustain them continually.[7] "This is the portion of
-the anointing of Aaron, and of the anointing of his sons, out of the
-offerings of the Lord made by fire, in the day when he presented them
-to minister unto the Lord in the priest's office; which the Lord
-commanded to be given them of the children of Israel, in the day that
-He anointed them by a statute forever throughout their generations."
-(Chap. vii. 35, 36.)
-
-  [6] The "breast" and the "shoulder" are emblematical of love and
-  power--strength and affection.
-
-  [7] There is much force and beauty in verse 31--"The breast shall be
-  Aaron's and his sons'." It is the privilege of all true believers to
-  feed upon the affections of Christ--the changeless love of that heart
-  which beats with a deathless and changeless love for them.
-
-All these are important points of difference between the
-burnt-offering and the peace-offering, and when taken together, they
-set the two offerings with great clearness before the mind. There is
-something more in the peace-offering than the abstract devotedness of
-Christ to the will of God. The worshiper is introduced; and that not
-merely as a spectator, but as a participator--not merely to gaze, but
-to feed. This gives very marked character to this offering. When I
-look at the Lord Jesus in the burnt-offering, I see Him as One whose
-heart was devoted to the one object of glorifying God and
-accomplishing His will; but when I see Him in the peace-offering, I
-find One who has a place in His loving heart and on His powerful
-shoulder for a worthless, helpless sinner. In the burnt-offering, the
-breast and shoulder, legs and inwards, head and fat, were all burnt on
-the altar--all went up as a sweet savor to God; but in the
-peace-offering, the very portion that suits me is left for me. Nor am
-I left to feed in solitude on that which meets my individual need. By
-no means. I feed in communion--in communion with God, and in communion
-with my fellow-priests. I feed in the full and happy intelligence that
-the self-same sacrifice which feeds my soul has already refreshed the
-heart of God; and, moreover, that the same portion which feeds me
-feeds all my fellow-worshipers. Communion is the order
-here,--communion with God--the communion of saints. There was no such
-thing as isolation in the peace-offering. God had His portion, and so
-had the priestly family.
-
-Thus it is in connection with the Antitype of the peace-offering. The
-very same Jesus who is the object of Heaven's delight, is the spring
-of joy, of strength, and of comfort to every believing heart; and not
-only to every heart in particular, but also to the whole church of God
-in fellowship. God, in His exceeding grace, has given His people the
-very same object that He has Himself. "Truly our fellowship is with
-the Father, and with His Son Jesus Christ." (1 John i.) True, our
-thoughts of Jesus can never rise to the height of God's thoughts. Our
-estimation of such an object must ever fall far short of His; and
-hence, in the type, the house of Aaron could not partake of the fat.
-But though we can never rise to the standard of the divine estimation
-of Christ's Person and sacrifice, it is nevertheless the same object
-we are occupied with, and therefore the house of Aaron had "the wave
-breast and the heave shoulder." All this is replete with comfort and
-joy to the heart. The Lord Jesus Christ, the One "who was dead, but is
-alive for evermore," is now the exclusive object before the eye and
-thoughts of God; and, in perfect grace, He has given unto us a portion
-in the same blessed and all-glorious Person. Christ is our object
-too--the object of our hearts and the theme of our song. "Having made
-peace by the blood of His cross," He ascended into heaven, and sent
-down the Holy Ghost, that "other Comforter," by whose powerful
-ministrations we feed upon "the breast and shoulder" of our divine
-"Peace-offering." He is indeed our peace; and it is our exceeding joy
-to know that such is God's delight in the establishment of our peace,
-that the sweet odor of our Peace-offering has refreshed His heart.
-This imparts a peculiar charm to this type. Christ as the
-Burnt-offering commands the admiration of the heart; Christ as the
-Peace-offering establishes the peace of the conscience, and meets the
-deep and manifold necessities of the soul. The sons of Aaron might
-stand around the altar of burnt-offering; they might behold the flame
-of that offering ascending to the God of Israel; they might see the
-sacrifice reduced to ashes; they might, in view of all this, bow their
-heads and worship; but they carried naught away for themselves. Not so
-in the peace-offering. In it, they not only beheld that which was
-capable of emitting a sweet odor to God, but also of yielding a most
-substantial portion for themselves, on which they could feed in happy
-and holy fellowship.
-
-And, assuredly, it heightens the enjoyment of every true priest to
-know that God (to use the language of our type) has had His portion
-ere he gets the breast and the shoulder. The thought of this gives
-tone and energy, unction and elevation, to the worship and communion;
-it unfolds the amazing grace of Him who has given us the same object,
-the same theme, the same joy with Himself. Nothing lower--nothing less
-than this could satisfy Him. The Father will have the prodigal
-feeding upon the fatted calf, in fellowship with Himself. He will not
-assign him a lower place than at His own table, nor any other portion
-than that on which He feeds Himself. The language of the
-peace-offering is, "It is meet that _we_ should make merry and be
-glad,"--"Let _us_ eat and be merry." Such is the precious grace of
-God! No doubt we have reason to be glad, as being the partakers of
-such grace; but when we can hear the blessed God saying, "Let _us_ eat
-and be merry," it should call forth from our hearts a continual stream
-of praise and thanksgiving. God's joy in the salvation of sinners, and
-His joy in the communion of saints, may well elicit the admiration of
-men and angels throughout eternity.
-
-Having thus compared the peace-offering with the burnt-offering, we
-may now briefly glance at it in connection with the meat-offering. The
-leading point of difference here is, that in the peace-offering there
-was blood-shedding, and in the meat-offering there was not. They were
-both "sweet savor" offerings; and, as we learn from chap. vii. 12, the
-two offerings were very intimately associated. Now, both the
-connection and the contrast are full of meaning and instruction.
-
-It is only in communion with God that the soul can delight itself in
-contemplating the perfect humanity of the Lord Jesus Christ. God the
-Holy Ghost must _impart_, as He must also _direct_, by the Word, the
-vision by which we can gaze on "the Man Christ Jesus." He might have
-been revealed "in the likeness of sinful flesh,"--He might have lived
-and labored on this earth,--He might have shone amid the darkness of
-this world in all the heavenly lustre and beauty which belonged to His
-Person,--He might have passed rapidly, like a brilliant luminary,
-across this world's horizon,--and all the while have been beyond the
-range of the sinner's vision.
-
-Man could not enter into the deep joy of communion with all this,
-simply because there would be no basis laid down on which this
-communion might rest. In the peace-offering, this necessary basis is
-fully and clearly established.--"He shall lay his hand upon the head
-of his offering, and kill it at the door of the tabernacle of the
-congregation: and Aaron's sons, the priests, shall sprinkle the blood
-upon the altar round about." (Chap. iii. 2.) Here, we have that which
-the meat-offering does not supply, namely, a solid foundation for the
-worshiper's communion with all the fullness, the preciousness, and the
-beauty of Christ, so far as he, by the gracious energy of the Holy
-Ghost, is enabled to enter thereinto. Standing on the platform which
-"the precious blood of Christ" provides, we can range, with
-tranquilized hearts and worshiping spirits, throughout all the
-wondrous scenes of the manhood of the Lord Jesus Christ. Had we naught
-save the meat-offering aspect of Christ, we should lack the title by
-which, and the ground on which, we can contemplate and enjoy Him
-therein. If there were no blood-shedding, there could be no title--no
-standing-place for the sinner. But Leviticus vii. 12 links the
-meat-offering with the peace-offering, and, by so doing, teaches us,
-that, when our souls have found peace, we can delight in the One who
-has "made peace," and who is "our peace."
-
-But let it be distinctly understood that while in the peace-offering
-we have the shedding and sprinkling of blood, yet sin-bearing is not
-the thought. When we view Christ in the peace-offering, He does not
-stand before us as the bearer of our sins, as in the sin and trespass
-offerings, but (having borne them) as the ground of our peaceful and
-happy fellowship with God. If sin-bearing were in question, it could
-not be said, "It is an offering made by fire, of a sweet savor unto
-the Lord." (Chap. iii. 5, comp. with chap. iv. 10-12.) Still, though
-sin-bearing is not the thought, there is full provision for one who
-knows himself to be a sinner, else he could not have any portion
-therein. To have fellowship with God, we must be "in the light;" and
-how can we be there? Only on the ground of that precious
-statement--"The blood of Jesus Christ His Son cleanseth us from _all_
-sin." (1 John i.) The more we abide in the light, the deeper will be
-our sense of every thing which is contrary to that light; and the
-deeper, also, our sense of the value of that blood which entitles us
-to be there. The more closely we walk with God, the more we shall know
-of "the unsearchable riches of Christ."
-
-It is most needful to be established in the truth that we are in the
-presence of God only as the partakers of divine life, and as standing
-in divine righteousness. The father could only have the prodigal at
-his table clothed in "the best robe," and in all the integrity of that
-relationship in which he viewed him. Had the prodigal been left in his
-rags, or placed "as a hired servant" in the house, we never should
-have heard those glorious words, "Let us eat and be merry: for this
-_my son_ was dead, and is alive again; he was lost, and is found."
-Thus it is with all true believers. Their old nature is not recognized
-as existing before God. He counts it dead, and so should they. It is
-dead to God, dead to faith. It must be kept in the place of death. It
-is not by improving our old nature that we get into the divine
-presence, but as the possessors of a new nature. It was not by
-repairing the rags of his former condition that the prodigal got a
-place at the father's table, but by being clothed in a robe which he
-had never seen or thought of before. He did not bring this robe with
-him from the "far country," neither did he provide it as he came
-along; but the father had it for him in the house. The prodigal did
-not make it, or help to make it; but the father provided it for him,
-and rejoiced to see it on him. Thus it was they sat down together, to
-feed in happy fellowship upon "the fatted calf."
-
-I shall now proceed to quote at length "the law of the sacrifice of
-peace-offering," in which we shall find some additional points of much
-interest--points which belong peculiarly to itself.--"And this is the
-law of the sacrifice of peace-offerings, which he shall offer unto
-the Lord: If he offer it for a thanksgiving, then he shall offer with
-the sacrifice of thanksgiving unleavened cakes mingled with oil, and
-unleavened wafers anointed with oil, and cakes mingled with oil, of
-fine flour, fried. Besides the cakes, he shall offer for his offering
-leavened bread with the sacrifice of thanksgiving of his
-peace-offerings. And of it he shall offer one out of the whole
-oblation for a heave-offering unto the Lord, and it shall be the
-priest's that sprinkleth the blood of the peace-offerings. And the
-flesh of the sacrifice of his peace-offerings for thanksgiving shall
-be eaten the same day that it is offered; he shall not leave any of it
-until the morning. But if the sacrifice of his offering be a vow, or a
-voluntary offering, it shall be eaten the same day that he offereth
-his sacrifice; and on the morrow also the remainder of it shall be
-eaten; but the remainder of the flesh of the sacrifice on the third
-day shall be burnt with fire. And if any of the flesh of the sacrifice
-of his peace-offerings be eaten at all on the third day, it shall not
-be accepted, neither shall it be imputed unto him that offereth it: it
-shall be an abomination, and the soul that eateth of it shall bear his
-iniquity. And the flesh that toucheth any unclean thing shall not be
-eaten; it shall be burnt with fire: and as for the flesh, all that be
-clean shall eat thereof. But the soul that eateth of the flesh of the
-sacrifice of peace-offerings, that pertain unto the Lord, having his
-uncleanness upon him, even that soul shall be cut off from his people.
-Moreover the soul that shall touch any unclean thing, as the
-uncleanness of man, or any unclean beast, or any abominable unclean
-thing, and eat of the flesh of the sacrifice of peace-offerings, which
-pertain unto the Lord, even that soul shall be cut off from his
-people." (Lev. vii. 11-21.)
-
-It is of the utmost importance that we accurately distinguish between
-sin _in the flesh_ and sin _on the conscience_. If we confound these
-two, our souls must necessarily be unhinged, and our worship marred.
-An attentive consideration of 1 John i. 8-10 will throw much light
-upon this subject, the understanding of which is so essential to a due
-appreciation of the entire doctrine of the peace-offering, and more
-especially of that point therein at which we have now arrived. There
-is no one who will be so conscious of indwelling sin as the man who
-walks in the light. "If we say that we have _no sin_, we deceive
-ourselves, and the truth is not in us." In the verse immediately
-preceding, we read, "The blood of Jesus Christ His Son cleanseth us
-from _all sin_." Here, the distinction between sin _in_ us and sin
-_on_ us is fully brought out and established. To say that there is sin
-on the believer, in the presence of God, is to call in question the
-purging efficacy of the blood of Jesus, and to deny the truth of the
-divine record. If the blood of Jesus can perfectly purge, then the
-believer's conscience is perfectly purged. The Word of God thus puts
-the matter; and we must ever remember that it is from God Himself we
-are to learn what the true condition of the believer is in His sight.
-We are more disposed to be occupied in telling God what we are in
-ourselves, than to allow Him to tell us what we are in Christ. In
-other words, we are more taken up with our own self-consciousness than
-with God's revelation of Himself. God speaks to us on the ground of
-what He is in Himself, and of what He has accomplished in Christ. Such
-is the nature and character of His revelation, of which faith takes
-hold, and thus fills the soul with perfect peace. God's revelation is
-one thing; my consciousness is quite another.
-
-But the same Word which tells us we have no sin _on_ us, tells us,
-with equal force and clearness, that we have sin _in_ us. "If we say
-that we have no sin, we deceive ourselves, and the truth is not in
-us." Every one who has "truth" in him, will know that he has "_sin_"
-in him likewise; for truth reveals every thing as it is. What, then,
-are we to do? It is our privilege so to walk in the power of the new
-nature, that the "_sin_" which dwells in us may not manifest itself in
-the form of "_sins_." The Christian's position is one of victory and
-liberty. He is not only delivered from the guilt of sin, but also from
-sin as a ruling principle in his life. "Knowing this, that our old man
-is crucified with Him, that the body of sin might be destroyed, that
-henceforth we should not serve sin. For he that is dead is freed from
-sin.... Let not sin therefore _reign_ in your mortal body, that ye
-should _obey_ it in the lusts thereof.... For sin shall not have
-dominion over you; for ye are not under the law, but under grace."
-(Rom. vi. 6-14.) Sin is there in all its native vileness; but the
-believer is "dead to it." How? He died in Christ. By nature, he was
-dead _in_ sin: by grace, he is dead _to_ it. What claim can any thing
-or any one have upon a dead man? None whatever. Christ "died unto sin
-once," and the believer died in Him. "Now if we be dead with Christ,
-we believe that we shall also live with Him: knowing that Christ being
-raised from the dead dieth no more; death hath no more dominion over
-Him. For in that He died, He died unto sin once; but in that He
-liveth, He liveth unto God." What is the result of this in reference
-to believers? "_Likewise_ reckon ye also yourselves to be _dead indeed
-unto sin_, but alive unto God through Jesus Christ our Lord." Such is
-the believer's unalterable position before God! so that it is his holy
-privilege to enjoy freedom from sin as a _ruler_ over him, though it
-be a _dweller_ in him.
-
-But then, "if any man sin," what is to be done? The inspired apostle
-furnishes a full and most blessed answer,--"If we confess our sins, He
-is faithful and just to forgive us our sins, and to cleanse us from
-all unrighteousness." (1 John i. 9.) Confession is the mode in which
-the conscience is to be kept free. The apostle does not say, If we
-pray for pardon, He is gracious and merciful to forgive us. No doubt
-it is ever happy for a child to breathe the sense of need into his
-father's ear--to tell him of feebleness, to confess folly, infirmity,
-and failure. All this is most true; and, moreover, it is equally true
-that our Father is most gracious and merciful to meet His children in
-all their weakness and ignorance; but, while all this is true, the
-Holy Ghost declares, by the apostle, that "if we _confess_," God is
-"_faithful_ and _just_ to forgive." Confession, therefore, is the
-divine mode. A Christian, having erred, in thought, word, or deed,
-might pray for pardon for days and months together, and not have any
-assurance, from 1 John i. 9, that he was forgiven; whereas the moment
-he truly confesses his sin before God, it is a simple matter of faith
-to know that he is perfectly forgiven and perfectly cleansed.
-
-There is an immense moral difference between praying for forgiveness
-and confessing our sins, whether we look at it in reference to the
-character of God, the sacrifice of Christ, or the condition of the
-soul. It is quite possible that a person's prayer may involve the
-confession of his sin, whatever it may happen to be, and thus come to
-the same thing; but then it is always well to keep close to Scripture
-in what we think and say and do. It must be evident that when the Holy
-Ghost speaks of _confession_, He does not mean _praying_; and it is
-equally evident that He knows there are moral elements in, and
-practical results flowing out of, confession, which do not belong to
-prayer. In point of fact, one has often found that a habit of
-importuning God for the forgiveness of sins displayed ignorance as to
-the way in which God has revealed Himself in the Person and work of
-Christ, as to the relation in which the sacrifice of Christ has set
-the believer, and as to the divine mode of getting the conscience
-relieved from the burden and purified from the soil of sin.
-
-God has been perfectly satisfied as to all the believer's sins in the
-cross of Christ. On that cross, a full atonement was presented for
-every jot and tittle of sin in the believer's nature and on his
-conscience. Hence, therefore, God does not need any further
-propitiation. He does not need aught to draw His heart toward the
-believer. We do not require to supplicate Him to be "faithful and
-just," when His faithfulness and justice have been so gloriously
-displayed, vindicated, and answered in the death of Christ. Our sins
-can never come into God's presence, inasmuch as Christ, who bore them
-all and put them away, is there instead. But if we sin, conscience
-will feel it--must feel it,--yea, the Holy Ghost will make us feel it.
-He cannot allow so much as a single light thought to pass unjudged.
-What then? Has our sin made its way into the presence of God? Has it
-found its place in the unsullied light of the inner sanctuary? God
-forbid! The "Advocate" is there--"Jesus Christ the righteous," to
-maintain, in unbroken integrity, the relationship in which we stand.
-But though sin cannot affect God's thoughts in reference to us, it can
-and does affect our thoughts in reference to Him;[8] though it cannot
-make its way into His presence, it can make its way into ours, in a
-most distressing and humiliating manner; though it cannot hide the
-Advocate from God's view, it can hide Him from ours. It gathers, like
-a thick, dark cloud, on our spiritual horizon, so that our souls
-cannot bask in the blessed beams of our Father's countenance. It
-cannot affect our relationship with God, but it can very seriously
-affect our enjoyment thereof. What, therefore, are we to do? The Word
-answers, "If we confess our sins, He is faithful and just to forgive
-us our sins, and to cleanse us from all unrighteousness." By
-confession, we get our conscience cleared, the sweet sense of
-relationship restored, the dark cloud dispersed, the chilling,
-withering influence removed, our thoughts of God set straight. Such is
-the divine method; and we may truly say that the heart that knows what
-it is to have ever been in the place of confession, will feel the
-divine power of the apostle's words--"My little children, these things
-write I unto you, THAT YE SIN NOT." (1 John ii. 1.)
-
-  [8] The reader will bear in mind that the subject treated of in the
-  text leaves wholly untouched the important and most practical truth
-  taught in John xiv. 21-23, namely, the peculiar love of the Father for
-  an obedient child, and the special communion of such a child with the
-  Father and the Son. May this truth be written on all our hearts, by
-  the pen of God the Holy Ghost!
-
-Then, again, there is a style of praying for forgiveness which
-involves a losing sight of the perfect ground of forgiveness which has
-been laid in the sacrifice of the cross. If God forgives sins, He must
-be "faithful and just" in so doing; but it is quite clear that our
-prayers, be they ever so sincere and earnest, could not form the basis
-of God's faithfulness and justice in forgiving us our sins. Naught
-save the work of the cross could do this. There, the faithfulness and
-justice of God have had their fullest establishment, and that, too,
-in immediate reference to our actual sins, as well as to the root
-thereof in our nature. God has already judged our sins in the Person
-of our Substitute "on the tree;" and, in the act of confession, we
-judge ourselves. This is essential to divine forgiveness and
-restoration. The very smallest unconfessed, unjudged sin on the
-conscience will entirely mar our communion with God. Sin _in_ us need
-not do this; but if we suffer sin to remain _on_ us, we cannot have
-fellowship with God. He has put away our sins in such a manner as that
-He can have us in His presence; and so long as we abide in His
-presence, sin does not trouble us; but if we get out of His presence,
-and commit sin, even in thought, our communion must, of necessity, be
-suspended, until, by confession, we have got rid of the sin. All this,
-I need hardly add, is founded exclusively upon the perfect sacrifice
-and righteous advocacy of the Lord Jesus Christ.
-
-Finally, as to the difference between prayer and confession, as
-respects the condition of the heart before God, and its moral sense of
-the hatefulness of sin, it cannot possibly be over-estimated. It is a
-much easier thing to ask, in a general way, for the forgiveness of our
-sins than to confess those sins. Confession involves _self-judgment_;
-asking for forgiveness may not, and, in itself, does not. This alone
-would be sufficient to point out the difference. Self-judgment is one
-of the most valuable and healthful exercises of the Christian life,
-and therefore any thing which produces it must be highly esteemed by
-every earnest Christian.
-
-The difference between asking for pardon and confessing the sin is
-continually exemplified in dealing with children. If a child has done
-any thing wrong, he finds much less difficulty in asking his father to
-forgive him than in openly and unreservedly confessing the wrong. In
-asking for forgiveness, the child may have in his mind a number of
-things which tend to lessen the sense of the evil,--he may be secretly
-thinking that he was not so much to blame after all, though, to be
-sure, it is only proper to ask his father to forgive him; whereas, in
-confessing the wrong, there is just the one thing, and that is,
-self-judgment. Further, in asking for forgiveness, the child may be
-influenced mainly by a desire to escape the consequences of his wrong;
-whereas, a judicious parent will seek to produce a just sense of its
-moral evil, which can only exist in connection with the full
-confession of the fault--in connection with self-judgment.
-
-Thus it is, in reference to God's dealings with His children when they
-do wrong. He must have the whole thing brought out and thoroughly
-judged. He will make us not only dread the consequences of sin (which
-are unutterable), but hate the thing itself, because of its
-hatefulness in His sight. Were it possible for us, when we commit sin,
-to be forgiven merely for the asking, our sense of sin and our
-shrinking from it would not be nearly so intense, and, as a
-consequence, our estimate of the fellowship with which we are blessed
-would not be nearly so high. The moral effect of all this upon the
-general tone of our spiritual constitution, and also upon our whole
-character and practical career, must be obvious to every experienced
-Christian.[9]
-
-  [9] The case of Simon Magus, in Acts viii, may present a difficulty to
-  the reader. But of him, it is sufficient to say that one "in the gall
-  of bitterness and in the bond of iniquity" could never be set forth as
-  a model for God's dear children. His case in no wise interferes with
-  the doctrine of 1 John i. 9. He was not in the relationship of a
-  child, and, as a consequence, not a subject of the advocacy. I would
-  further add, that the subject of the Lord's prayer is by no means
-  involved in what is stated above. I wish to confine myself to the
-  immediate passage under consideration. We must ever avoid laying down
-  iron rules. A soul may cry to God under any circumstances, and ask for
-  what it needs: He is ever ready to hear and answer.
-
-This entire train of thought is intimately connected with, and fully
-borne out by, two leading principles laid down in "the law of the
-peace-offering."
-
-In verse 13 of the seventh of Leviticus we read, "He shall offer for
-his offering _leavened_ bread;" and yet at verse 20 we read, "But the
-soul that eateth of the flesh of the sacrifice of peace-offerings,
-that pertain unto the Lord, having his uncleanness _upon_ him, even
-that soul shall be cut off from his people." Here, we have the two
-things clearly set before us, namely, sin _in_ us and sin _on_ us.
-"Leaven" was permitted, because there was sin in the worshiper's
-nature: "uncleanness" was forbidden, because there should be no sin on
-the worshiper's conscience. If sin be in question, communion must be
-out of the question. God has met and provided for the sin, which He
-knows to be in us, by the blood of atonement; and hence, of the
-leavened bread in the peace-offering, we read, "Of it he shall offer
-one out of the whole oblation for a heave offering unto the Lord, and
-it shall be _the priest's that sprinkleth the blood of the
-peace-offerings_." (Ver. 14.) In other words, the "leaven" in the
-worshiper's nature was perfectly met by the "blood" of the sacrifice.
-The priest who gets the leavened bread must be the sprinkler of the
-blood. God has put our sin out of His sight forever. Though it be in
-us, it is not the object on which His eye rests. He sees only the
-blood, and therefore He can go on with us, and allow us the most
-unhindered fellowship with Him. But if we allow the "_sin_" which is
-in us to develop itself in the shape of "_sins_," there must be
-confession, forgiveness, and cleansing ere we can again eat of the
-flesh of the Peace-offering. The cutting off of the worshiper because
-of ceremonial uncleanness, answers to the suspension of the believer's
-communion now because of unconfessed sin. To attempt to have
-fellowship with God in our sins would involve the blasphemous
-insinuation that He could walk in companionship with sin. "If we say
-that we have fellowship with Him, and walk in darkness, we lie, and do
-not the truth." (1 John i. 6.)
-
-In the light of the foregoing line of truth, we may easily see how
-much we err when we imagine it to be a mark of spirituality to be
-occupied with our sins. Could sin or sins ever be the ground or
-material of our communion with God? Assuredly not. We have just seen
-that, so long as sin is the object before us, communion must be
-interrupted. Fellowship can only be "in the light;" and, undoubtedly,
-there is no sin in the light. There is naught to be seen there save
-the blood which has put our sins away and brought us nigh, and the
-Advocate which keeps us nigh. Sin has been forever obliterated from
-that platform on which God and the worshiper stand in hallowed
-fellowship. What was it which constituted the material of communion
-between the father and the prodigal? Was it the rags of the latter?
-Was it the husks of "the far country"? By no means. It was not any
-thing that the prodigal brought with him: it was the rich provision of
-the father's love--"the fatted calf." Thus it is with God and every
-true worshiper. They feed together, in holy and elevated communion,
-upon Him whose precious blood has brought them into everlasting
-association, in that light to which no sin can ever approach.
-
-Nor need we, for an instant, suppose that true humility is either
-evidenced or promoted by looking at or dwelling upon our sins. An
-unhallowed and melancholy mopishness may thus be superinduced; but the
-deepest humility springs from a totally different source. Whether was
-the prodigal a humbler man "when he came to himself" in the far
-country, or when he came to the father's bosom and the father's house?
-Is it not evident that the grace which elevates us to the loftiest
-heights of fellowship with God is that alone which leads us into the
-most profound depths of a genuine humility? Unquestionably. The
-humility which springs from the removal of our sins must ever be
-deeper than that which springs from the discovery of them. The former
-connects us with God: the latter has to do with self. The way to be
-truly humble is to walk with God in the intelligence and power of the
-relationship in which He has set us. He has made us His children; and
-if only we walk as such, we shall be humble.
-
-Ere leaving this part of our subject, I would offer a remark as to the
-Lord's Supper, which, as being a prominent act of the Church's
-communion, may, with strict propriety, be looked at in connection with
-the doctrine of the peace-offering. The intelligent celebration of the
-Lord's Supper must ever depend upon the recognition of its purely
-eucharistic or thanksgiving character. It is very especially a feast
-of thanksgiving--thanksgiving for an accomplished redemption. "The cup
-of blessing which we bless, is it not the communion of the blood of
-Christ? The bread which we break, is it not the communion of the body
-of Christ?" (1 Cor. x. 16.) Hence, a soul bowed down under the heavy
-burden of sin cannot, with spiritual intelligence, eat the Lord's
-Supper, inasmuch as that feast is expressive of the complete removal
-of sin by the death of Christ.--"Ye do show the Lord's death till He
-come." (1 Cor. xi.) In the death of Christ, faith sees the end of
-every thing that pertained to our old-creation standing; and seeing
-that the Lord's Supper "shows forth" that death, it is to be viewed as
-the memento of the glorious fact that the believer's burden of sin was
-borne by One who put it away forever. It declares that the chain of
-our sins, which once tied and bound us, has been eternally snapped by
-the death of Christ, and can never tie and bind us again. We gather
-round the Lord's table in all the joy of conquerors. We look back to
-the cross, where the battle was fought and won; and we look forward to
-the glory, where we shall enter into the full and eternal results of
-the victory.
-
-True, we have "leaven" _in_ us; but we have no "uncleanness" _on_ us.
-We are not to gaze upon our sins, but upon Him who bore them on the
-cross and put them away forever. We are not to "deceive ourselves" by
-the vain notion "that we have no sin" in us; nor are we to deny the
-truth of God's Word, and the efficacy of Christ's blood, by refusing
-to rejoice in the precious truth that we have no sin on us, for "the
-blood of Jesus Christ His Son cleanseth us from all sin." It is truly
-deplorable to observe the heavy cloud that gathers round the Supper of
-the Lord, in the judgment of so many professing Christians. It tends,
-as much as any thing else, to reveal the immense amount of
-misapprehension which obtains in reference to the very elementary
-truths of the gospel. In fact, we know that when the Lord's Supper is
-resorted to on any ground save that of known salvation--enjoyed
-forgiveness--conscious deliverance, the soul becomes wrapped up in
-thicker and darker mists than ever. That which is only a memorial of
-Christ is used to displace Him,--that which celebrates an accomplished
-redemption is used as a stepping-stone thereto. It is thus that the
-ordinances are abused, and souls plunged in darkness, confusion, and
-error.
-
-How different from this is the beautiful ordinance of the
-peace-offering! In this latter, looked at in its typical import, we
-see that the moment the blood was shed, God and the worshiper could
-feed in happy, peaceful fellowship. Nothing more was needed. Peace was
-established by the blood, and on that ground the communion proceeded.
-A single question as to the establishment of peace must be the
-death-blow to communion. If we are to be occupied with the vain
-attempt to make peace with God, we must be total strangers to either
-communion or worship. If the blood of the peace-offering has not been
-shed, it is impossible that we can feed upon "the wave breast" or "the
-heave shoulder." But if, on the other hand, the blood has been shed,
-then peace is made already. God Himself has made it, and this is
-enough for faith; and therefore, by faith, we have fellowship with
-God, in the intelligence and joy of accomplished redemption. We taste
-the freshness of God's own joy in that which He has wrought. We feed
-upon Christ in all the fullness and blessedness of God's presence.
-
-This latter point is connected with and based upon another leading
-truth laid down in "the law of the peace-offering."--"And the flesh
-of the sacrifice of his peace-offerings for thanksgiving shall be
-eaten the same day that it is offered: he shall not leave any of it
-until the morning." That is to say, the communion of the worshiper
-must never be separated from the sacrifice on which that communion is
-founded. So long as one has spiritual energy to maintain the
-connection, the worship and communion are also maintained, in
-freshness and acceptableness; but no longer. _We must keep close to
-the Sacrifice_, in the spirit of our minds, the affections of our
-hearts, and the experience of our souls. This will impart power and
-permanency to our worship. We may commence some act or expression of
-worship with our hearts in immediate occupation with Christ, and ere
-we reach the close we may become occupied with what we are doing or
-saying, or with the persons who are listening to us, and, in this way,
-fall into what may be termed "iniquity in our holy things." This is
-deeply solemn, and should make us very watchful. We may begin our
-worship in the Spirit and end in the flesh. Our care should ever be,
-not to suffer ourselves to proceed for a single moment beyond the
-energy of the Spirit, at the time; for the Spirit will always keep us
-occupied directly with Christ. If the Holy Ghost produces "five words"
-of worship or thanksgiving, let us utter the five and have done. If we
-proceed further, we are eating the flesh of our sacrifice beyond the
-time; and, so far from its being "accepted," it is really "an
-abomination." Let us remember this, and be watchful. It need not
-alarm us. God would have us led by the Spirit, and so filled with
-Christ in all our worship. He can only accept of that which is divine,
-and therefore He would have us presenting that only which is divine.
-
-"But if the sacrifice of his offering be a vow or a
-voluntary-offering, it shall be eaten the same day that he offereth
-his sacrifice: and _on the morrow also the remainder of it shall be
-eaten_." (Chap. vii. 16.) When the soul goes forth to God in a
-voluntary act of worship, such worship will be the result of a larger
-measure of spiritual energy than where it merely springs from some
-special mercy experienced at the time. If one had been visited with
-some marked favor from the Lord's own hand, the soul at once ascends
-in thanksgiving. In this case, the worship is awakened by and
-connected with that favor or mercy, whatever it may happen to be, and
-there it ends; but where the heart is led forth by the Holy Ghost in
-some voluntary or deliberate expression of praise, it will be of a
-more enduring character. But spiritual worship will always connect
-itself with the precious sacrifice of Christ.
-
-"The remainder of the flesh of the sacrifice, on the third day, shall
-be burnt with fire. And if any of the flesh of the sacrifice of his
-peace-offerings be eaten at all on the third day, it shall not be
-accepted, neither shall it be imputed unto him that offereth it: it
-shall be an abomination, and the soul that eateth of it shall bear his
-iniquity." Nothing is of any value, in the judgment of God, which is
-not immediately connected with Christ. There may be a great deal of
-what looks like worship, which is, after all, the mere excitement and
-outgoing of natural feeling; there may be much apparent devotion,
-which is merely fleshly pietism. Nature may be acted upon, in a
-religious way, by a variety of things, such as pomp, ceremony, and
-parade, tones and attitudes, robes and vestments, an eloquent liturgy,
-all the varied attractions of a splendid ritualism, while there may be
-a total absence of spiritual worship. Yea, it not unfrequently happens
-that the very same tastes and tendencies which are called forth and
-gratified by the splendid appliances of so-called religious worship,
-would find most suited aliment at the opera or in the concert-room.
-
-All this has to be watched against by those who desire to remember
-that "God is a spirit, and they that worship Him must worship Him in
-spirit and in truth." (John iv.) Religion, so called, is, at this
-moment, decking herself with her most powerful charms. Casting off the
-grossness of the middle ages, she is calling to her aid all the
-resources of refined taste, and of a cultivated and enlightened age.
-Sculpture, music, and painting are pouring their rich treasures into
-her lap, in order that she may therewith prepare a powerful opiate to
-lull the thoughtless multitude into a slumber, which shall only be
-broken in upon by the unutterable horrors of death, judgment, and the
-lake of fire. She, too, can say, "I have _peace-offerings_ with me;
-this day have I paid my _vows_.... I have decked my bed with
-coverings of tapestry, with carved works, with fine linen of Egypt. I
-have perfumed my bed with myrrh, aloes, and cinnamon." (Prov. vii.)
-Thus does corrupt religion allure, by her powerful influence, those
-who will not hearken to Wisdom's heavenly voice.
-
-Reader, beware of all this. See that your worship stands inseparably
-connected with the work of the cross. See that Christ is the ground,
-Christ the material, and the Holy Ghost the power of your worship.
-Take care that your outward act of worship does not stretch itself
-beyond the inward power. It demands much watchfulness to keep clear of
-this evil. Its incipient workings are most difficult to be detected
-and counteracted. We may commence a hymn in the true spirit of
-worship, and, through lack of spiritual power, we may, ere we reach
-the close, fall into the evil which answers to the ceremonial act of
-eating the flesh of the peace-offering on the third day. Our only
-security is in keeping close to Jesus. If we lift up our hearts in
-"thanksgiving" for some special mercy, let us do so in the power of
-the name and sacrifice of Christ. If our souls go forth in "voluntary"
-worship, let it be in the energy of the Holy Ghost. In this way shall
-our worship exhibit that freshness, that fragrance, that depth of
-tone, that moral elevation, which must result from having the Father
-as the object, the Son as the ground, and the Holy Ghost as the power
-of our worship.[10]
-
-  [10] The statement in the text affords no warrant for the idea that
-  our Lord Jesus Christ is not, equally with the Father, the object of
-  worship. We utterly abhor and reject such a blasphemy.
-
-  Let the reader turn to John v. 23--"That all men should honor the Son,
-  even as they honor the Father. He that honoreth not the Son honoreth
-  not the Father which hath sent Him." How can any one, in the face of
-  such a passage as this, attempt to teach that it is wrong to present
-  worship to the Lord Jesus? Woe be to the man who so teaches! He is
-  plainly at issue with God.
-
-  Again, look at Rev. v. 12--"Worthy is the Lamb that was slain to
-  receive power, and riches, and wisdom, and strength, and honor, and
-  glory, and blessing." What mean these words if our Lord Jesus Christ
-  is not to be addressed in prayer or worship?
-
-  Was the martyr, Stephen, wrong when he said, "Lord Jesus, receive my
-  spirit"? Was Paul mistaken when he besought the Lord to remove the
-  thorn?
-
-  But it is needless to multiply passages: the teaching of the inspired
-  volume, from cover to cover, establishes, beyond all question, the
-  rightness of presenting prayer and worship to our Lord Jesus Christ;
-  and therefore all who teach otherwise are in direct opposition to the
-  Word of God.
-
-Thus may it be, O Lord, with all Thy worshiping people, until we find
-ourselves--body, soul, and spirit--in the security of Thine own
-eternal presence, beyond the reach of all the unhallowed influences of
-false worship and corrupt religion, and also beyond the reach of the
-various hindrances which arise from these bodies of sin and death
-which we carry about with us!
-
-       *       *       *       *       *
-
-NOTE.--It is interesting to observe that although the peace-offering
-itself stands third in order, yet "the law" thereof is given us last
-of all. This circumstance is not without its import. There is none of
-the offerings in which the communion of the worshiper is so fully
-unfolded as in the peace-offering. In the burnt-offering, it is Christ
-offering Himself to God. In the meat-offering, we have Christ's
-perfect humanity. Then, passing on to the sin-offering, we learn that
-_sin_, in its root, is fully met. In the trespass-offering, there is a
-full answer to the actual _sins_, in the life. But in none is the
-doctrine of the communion of the worshiper unfolded. This latter
-belongs to "the peace-offering;" and hence, I believe, the position
-which the law of that offering occupies. It comes in at the close of
-all, thereby teaching us that, when it becomes a question of the
-soul's feeding upon Christ, it must be a full Christ,--looked at in
-every possible phase of His life, His character, His Person, His work,
-His offices; and, furthermore, that, when we shall have done forever
-with sin and sins, we shall delight in Christ, and feed upon Him,
-throughout the everlasting ages. It would, I believe, be a serious
-defect in our study of the offerings were we to pass over a
-circumstance so worthy of notice as the above. If "the law of the
-peace-offering" were given in the order in which the offering itself
-occurs, it would come in immediately after the law of the
-meat-offering; but instead of that, "the law of the sin-offering" and
-"the law of the trespass-offering" are given, and then "the law of the
-peace-offering" closes the entire.
-
-
-
-
-CHAPTER IV.-V. 13
-
-
-Having considered the "sweet savor" offerings, we now approach the
-"sacrifices for sin." These were divided into two classes, namely,
-sin-offerings and trespass-offerings. Of the former, there were three
-grades; first, the offering for "the priest that is anointed," and for
-"the whole congregation." These two were the same in their rites and
-ceremonies. (Compare ver. 3-12 with ver. 13-21.) It was the same in
-result, whether it were the representative of the assembly or the
-assembly itself that sinned. In either case there were three things
-involved,--God's dwelling-place in the assembly, the worship of the
-assembly, and individual conscience. Now, inasmuch as all three
-depended upon the blood, we find, in the first grade of sin-offering,
-there were three things done with the blood. It was sprinkled "seven
-times before the Lord, _before the vail of the sanctuary_." This
-secured Jehovah's relationship with the people, and His dwelling in
-their midst. Again, we read, "The priest shall put some of the blood
-upon the horns of the altar of sweet incense before the Lord, which is
-in the tabernacle of the congregation." This secured the worship of
-the assembly. By putting the blood upon "the golden altar," the true
-basis of worship was preserved; so that the flame of the incense and
-the fragrance thereof might continually ascend. Finally, "He shall
-pour all the blood of the bullock at the bottom of the altar of the
-burnt-offering, which is at the door of the tabernacle of the
-congregation." Here, we have the claims of individual conscience fully
-answered; for the brazen altar was the place of individual
-approach,--it was the place where God met the sinner.
-
-In the two remaining grades--for "a ruler" or "one of the common
-people," it was merely a question of individual conscience, and
-therefore there was only one thing done with the blood,--it was all
-poured "at the bottom of the altar of burnt-offering." (Comp. ver. 7
-with ver. 25, 30.) There is divine precision in all this, which
-demands the close attention of my reader, if only he desires to enter
-into the marvelous detail of this type.[11]
-
-  [11] There is this difference between the offering for "a ruler" and
-  for "one of the common people:" in the former, it was "a _male_
-  without blemish;" in the latter, "a _female_ without blemish." The sin
-  of a ruler would necessarily exert a wider influence than that of a
-  common person, and therefore a more powerful application of the value
-  of the blood was needed. In chapter v. 13, we find cases demanding a
-  still lower application of the sin-offering--cases of swearing, and of
-  touching any uncleanness, in which "the tenth part of an ephah of fine
-  flour" was admitted as a sin-offering. (See chap. v. 11-13.) What a
-  contrast between the view of atonement presented by a ruler's bullock
-  and a poor man's handful of flour! And yet, in the latter, just as
-  truly as in the former, we read, "It shall be forgiven him."
-
-  The reader will observe that chapter v. 1-13 forms a part of chapter
-  iv. Both are comprehended under one head, and present the doctrine of
-  the sin-offering in all its applications, from the bullock to the
-  handful of flour. Each class of offering is introduced by the words,
-  "And the Lord spake unto Moses." Thus, for example, the sweet savor
-  offerings (chap. i.-iii.) are introduced by the words, "The Lord
-  called unto Moses." These words are not repeated until chapter iv. 1,
-  where they introduce the sin-offering. They occur again at chapter v.
-  14, where they introduce the trespass-offering for wrongs done "in the
-  holy things of the Lord;" and again at chapter vi. 1, where they
-  introduce the trespass-offering for wrongs done to one's neighbor.
-
-  This classification is beautifully simple, and will help the reader to
-  understand the different classes of offering. As to the different
-  grades in each class, whether "a bullock," "a ram," "a female," "a
-  bird," or "a handful of flour," they would seem to be so many varied
-  applications of the same grand truth.
-
-The effect of individual sin could not extend beyond individual
-conscience. The sin of "a ruler," or of "one of the common people,"
-could not, in its influence, reach "the altar of incense"--the place
-of priestly worship; neither could it reach to "the vail of the
-sanctuary"--the sacred boundary of God's dwelling-place in the midst
-of His people. It is well to ponder this. We must never raise a
-question of personal sin or failure in the place of priestly worship
-or in the assembly; it must be settled in the place of personal
-approach. Many err as to this. They come into the assembly, or into
-the ostensible place of priestly worship, with their conscience
-defiled, and thus drag down the whole assembly and mar its worship.
-This should be closely looked into, and carefully guarded against. We
-need to walk more watchfully, in order that our conscience may ever be
-in the light. And when we fail, (as, alas! we do in many things,) let
-us have to do with God in secret about our failure, in order that true
-worship and the true position of the assembly may always be kept with
-fullness and clearness before the soul.
-
-Having said thus much as to the three grades of sin-offering, we shall
-proceed to examine, in detail, the principles unfolded in the first of
-these. In so doing, we shall be able to form, in some measure, a just
-conception of the principles of all. Before, however, entering upon
-the direct comparison already proposed, I would call my reader's
-attention to a very prominent point set forth in the second verse of
-this fourth chapter; it is contained in the expression, "If a soul
-shall sin through _ignorance_." This presents a truth of the deepest
-blessedness, in connection with the atonement of the Lord Jesus
-Christ. In contemplating that atonement, we see infinitely more than
-the mere satisfaction of the claims of conscience, even though that
-conscience had reached the highest point of refined sensibility. It is
-our privilege to see therein that which has fully satisfied all the
-claims of divine holiness, divine justice, and divine majesty. The
-holiness of God's dwelling-place, and the ground of His association
-with His people, could never be regulated by the standard of man's
-conscience, no matter how high the standard might be. There are many
-things which man's conscience would pass over--many things which might
-escape man's cognizance--many things which his heart might deem all
-right, which God could not tolerate; and which, as a consequence,
-would interfere with man's approach to, his worship of, and his
-relationship with God. Wherefore, if the atonement of Christ merely
-made provision for such sins as come within the compass of man's
-apprehension, we should find ourselves very far short of the true
-ground of peace. We need to understand that sin has been atoned for,
-according to God's measurement thereof--that the claims of His throne
-have been perfectly answered--that sin, as seen in the light of His
-inflexible holiness, has been divinely judged. This is what gives
-settled peace to the soul. A full atonement has been made for the
-believer's sins of ignorance, as well as for his known sins. The
-sacrifice of Christ lays the foundation of his relationship and
-fellowship with God, according to the divine estimate of the claims
-thereof.
-
-A clear sense of this is of unspeakable value. Unless this feature of
-the atonement be laid hold of, there cannot be settled peace; nor will
-there be any just moral sense of the extent and fullness of the work
-of Christ, or of the true nature of the relationship founded thereon.
-God knew what was needed in order that man might be in His presence
-without a single misgiving, and He has made ample provision for it in
-the cross. Fellowship between God and man were utterly impossible if
-sin had not been disposed of according to God's thoughts about it;
-for, albeit man's conscience were satisfied, the question would ever
-be suggesting itself, Has God been satisfied? If this question could
-not be answered in the affirmative, fellowship could never
-subsist.[12] The thought would be continually intruding itself upon
-the heart, that things were manifesting themselves in the details of
-life which divine holiness could not tolerate. True, we might be doing
-such things "through ignorance," but this could not alter the matter
-before God, inasmuch as all is known to Him. Hence, there would be
-continual apprehension, doubt, and misgiving. All these things are
-divinely met by the fact that sin has been atoned for, not according
-to our "ignorance," but according to God's knowledge. The assurance of
-this gives great rest to the heart and conscience. All God's claims
-have been answered by His own work. He Himself has made the provision;
-and therefore the more refined the believer's conscience becomes,
-under the combined action of the Word and Spirit of God--the more he
-grows in a divinely-adjusted sense of all that morally befits the
-sanctuary--the more keenly alive he becomes to every thing which is
-unsuited to the divine presence, the fuller, clearer, deeper, and more
-vigorous will be his apprehension of the infinite value of that
-Sin-offering which has not only traveled beyond the utmost bounds of
-human conscience, but also met, in absolute perfection, all the
-requirements of divine holiness.
-
-  [12] I would desire it to be particularly remembered that the point
-  before us in the text is simply atonement. The Christian reader is
-  fully aware, I doubt not, that the possession of "the divine nature"
-  is essential to fellowship with God. I not only need a _title_ to
-  approach God, but a _nature_ to enjoy Him. The soul that "believes in
-  the name of the only begotten Son of God" has both the one and the
-  other. (See John i. 12, 13; iii. 36; v. 24; xx. 31; 1 John v. 11-13.)
-
-Nothing can more forcibly express man's incompetency to deal with sin
-than the fact of there being such a thing as a "sin of ignorance." How
-could he deal with that which he knows not? How could he dispose of
-that which has never even come within the range of his conscience?
-Impossible. Man's ignorance of sin proves his total inability to put
-it away. If he does not know of it, what can he do about it? Nothing.
-He is as powerless as he is ignorant. Nor is this all. The fact of a
-"sin of ignorance" demonstrates most clearly the uncertainty which
-must attend upon every settlement of the question of sin, in which no
-higher claims have been responded to than those put forth by the most
-refined human conscience. There can never be settled peace upon this
-ground. There will always be the painful apprehension that there is
-something wrong underneath. If the heart be not led into settled
-repose by the Scripture testimony that the inflexible claims of divine
-Justice have been answered, there must, of necessity, be a sensation
-of uneasiness, and every such sensation presents a barrier to our
-worship, our communion, and our testimony. If I am uneasy in reference
-to the settlement of the question of sin, I cannot worship, I cannot
-enjoy communion either with God or His people, nor can I be an
-intelligent or effective witness for Christ. The heart must be at rest
-before God as to the perfect remission of sin ere we can "worship Him
-in spirit and in truth." If there be guilt on the conscience, there
-must be terror in the heart; and, assuredly, a heart filled with
-terror cannot be a happy or a worshiping heart. It is only from a
-heart filled with that sweet and sacred repose which the blood of
-Christ imparts, that true and acceptable worship can ascend to the
-Father. The same principle holds good with respect to our fellowship
-with the people of God and our service and testimony amongst men,--all
-must rest upon the foundation of settled peace, and this peace rests
-upon the foundation of a perfectly purged conscience, and this purged
-conscience rests upon the foundation of the perfect remission of all
-our sins, whether they be sins of knowledge or sins of ignorance.
-
-We shall now proceed to compare the sin-offering with the
-burnt-offering, in doing which we shall find two very different
-aspects of Christ. But although the aspects are different, it is one
-and the same Christ; and hence the sacrifice in each case was "without
-blemish." This is easily understood. It matters not in what aspect we
-contemplate the Lord Jesus Christ, He must ever be seen as the same
-pure, spotless, holy, perfect One. True, He did, in His abounding
-grace, stoop to be the Sin-bearer of His people; but it was a perfect,
-spotless Christ who did so; and it would be nothing short of
-diabolical wickedness to take occasion from the depth of His
-humiliation to tarnish the personal glory of the humbled One. The
-intrinsic excellence, the unsullied purity, and the divine glory of
-our blessed Lord appear in the sin-offering as fully as in the
-burnt-offering. It matters not in what relationship He stands, what
-office He fills, what work He performs, what position He occupies, His
-personal glories shine out in all their divine effulgence.
-
-This truth of one and the same Christ, whether in the burnt-offering
-or in the sin-offering, is seen not only in the fact that in each
-case the offering was "without blemish," but also in "the law of the
-sin-offering," where we read, "This is the law of the sin-offering: In
-the place where the burnt-offering is killed shall the sin-offering be
-killed before the Lord: it is most holy." (Lev. vi. 25.) Both types
-point to one and the same great Antitype, though they present Him in
-such contrasted aspects of His work. In the burnt-offering, Christ is
-seen meeting the divine affections; in the sin-offering, He is seen
-meeting the depths of human need. That presents Him to us as the
-Accomplisher of the will of God; this, as the Bearer of the sin of
-man. In the former, we are taught the preciousness of the Sacrifice;
-in the latter, the hatefulness of sin. Thus much as to the two
-offerings, in the main. The most minute examination of the details
-will only tend to establish the mind in the truth of this general
-statement.
-
-In the first place, when considering the burnt-offering, we observed
-that it was a voluntary offering.--"He shall offer it of his own
-voluntary will."[13] Now, the word "voluntary" does not occur in the
-sin-offering. This is precisely what we might expect. It is in full
-keeping with the specific object of the Holy Ghost, in the
-burnt-offering, to set it forth as a free-will offering. It was
-Christ's meat and drink to do the will of God, whatever that will
-might be. He never thought of inquiring what ingredients were in the
-cup which the Father was putting into His hand. It was quite
-sufficient for Him that the Father had mingled it. Thus it was with
-the Lord Jesus as foreshadowed by the burnt-offering. But in the
-sin-offering, we have quite a different line of truth unfolded. This
-type introduces Christ to our thoughts, not as the "voluntary"
-Accomplisher of the will of God, but as the Bearer of that terrible
-thing called "sin," and the Endurer of all its appalling consequences,
-of which the most appalling to Him was the hiding of God's
-countenance. Hence, the word "voluntary" would not harmonize with the
-object of the Spirit in the sin-offering. It would be as completely
-out of place in that type as it is divinely in place in the
-burnt-offering. Its presence and its absence are alike divine; and
-both alike exhibit the perfect, the divine precision of the types of
-Leviticus.
-
-  [13] Some may find difficulty in the fact that the word "voluntary"
-  has reference to the worshiper and not to the sacrifice; but this can
-  in no wise affect the doctrine put forward in the text, which is
-  founded upon the fact that a special word used in the burnt-offering
-  is omitted in the sin-offering. The contrast holds good whether we
-  think of the offerer or the offering.
-
-Now, the point of contrast which we have been considering, explains,
-or rather harmonizes, two expressions used by our Lord. He says, on
-one occasion, "The cup which My Father hath given Me, shall I not
-drink it?" And again, "Father, if it be possible, let this cup pass
-from Me." The former of these expressions was the full carrying out of
-the words with which He entered upon His course, namely, "Lo, I come
-to do Thy will, O God;" and, moreover, it is the utterance of Christ
-as the Burnt-offering. The latter, on the other hand, is the utterance
-of Christ when contemplating the place which He was about to occupy as
-the Sin-offering. What that place was, and what was involved to Him in
-taking it, we shall see as we proceed; but it is interesting and
-instructive to find the entire doctrine of the two offerings involved,
-as it were, in the fact that a single word introduced in the one is
-omitted in the other. If in the burnt-offering we find the perfect
-readiness of heart with which Christ offered Himself for the
-accomplishment of the will of God, then in the sin-offering we find
-how perfectly He entered into all the consequences of man's sin, and
-how He traveled into the most remote distance of man's position as
-regards God. He delighted to do the will of God; He shrank from
-losing, for a moment, the light of His blessed countenance. No one
-offering could have foreshadowed Him in both these phases. We needed a
-type to present Him to us as One delighting to do the will of God, and
-we needed a type to present Him to us as One whose holy nature shrank
-from the consequences of imputed sin. Blessed be God, we have both.
-The burnt-offering furnishes the one; the sin-offering, the other.
-Wherefore, the more fully we enter into the devotion of Christ's heart
-to God, the more fully we shall apprehend His abhorrence of sin; and
-_vice versa_. Each throws the other into relief; and the use of the
-word "voluntary" in the one and not in the other, fixes the leading
-import of each.
-
-But it may be said, Was it not the will of God that Christ should
-offer Himself as an atonement for sin? and if so, how could there be
-aught of shrinking from the accomplishment of that will? Assuredly, it
-was "the determinate counsel" of God that Christ should suffer, and,
-moreover, it was Christ's joy to do the will of God; but how are we to
-understand the expression, "If it be possible, let this cup pass from
-Me"? Is it not the utterance of Christ? And is there no express type
-of the Utterer thereof? Unquestionably. There would be a serious blank
-among the types of the Mosaic economy were there not one to reflect
-the Lord Jesus in the exact attitude in which the above expression
-presents Him. But the burnt-offering does not thus reflect Him. There
-is not a single circumstance connected with that offering which would
-correspond with such language. The sin-offering alone furnishes the
-fitting type of the Lord Jesus as the One who poured forth those
-accents of intense agony; for in it alone do we find the circumstances
-which evoked such accents from the depths of His spotless soul. The
-awful shadow of the cross, with its shame, its curse, and its
-exclusion from the light of God's countenance, was passing across His
-spirit, and He could not even contemplate it without an "If it be
-possible, let this cup pass from Me." But no sooner had He uttered
-these words than His profound subjection manifests itself in "Thy will
-be done." What a bitter "cup" it must have been to elicit from a
-perfectly subject heart the words, "Let it pass from Me"! What
-perfect subjection there must have been, when, in the presence of so
-bitter a cup, the heart could breath forth, "Thy will be done"!
-
-We shall now consider the typical act of "laying on of hands." This
-act was common both to the burnt-offering and the sin-offering; but in
-the case of the former, it identified the offerer with an unblemished
-offering; in the case of the latter, it involved the transfer of the
-sin of the offerer to the head of the offering. Thus it was in the
-type; and when we look at the Antitype, we learn a truth of the most
-comforting and edifying nature--a truth which, were it more clearly
-understood and fully experienced, would impart a far more settled
-peace than is ordinarily possessed.
-
-What, then, is the doctrine set forth in the laying on of hands? It is
-this: Christ was "made sin for us, that we might be made the
-righteousness of God in Him." (2 Cor. v.) He took our position with
-all its consequences, in order that we might get His position with all
-its consequences. He was treated as sin upon the cross, that we might
-be treated as righteousness in the presence of Infinite Holiness. He
-was cast out of God's presence because He had sin on Him by
-imputation, that we might be received into God's house and into His
-bosom because we have a perfect righteousness by imputation. He had to
-endure the hiding of God's countenance, that we might bask in the
-light of that countenance. He had to pass through three hours'
-darkness, that we might walk in everlasting light. He was forsaken of
-God for a time, that we might enjoy His presence forever. All that was
-due to us as ruined sinners was laid upon Him, in order that all that
-was due to Him as the Accomplisher of redemption might be ours. There
-was every thing against Him when He hung upon the cursed tree, in
-order that there might be nothing against us. He was identified with
-us in the reality of death and judgment, in order that we might be
-identified with Him in the reality of life and righteousness. He drank
-the cup of wrath--the cup of trembling, that we might drink the cup of
-salvation--the cup of infinite favor. He was treated according to our
-deserts, that we might be treated according to His.
-
-Such is the wondrous truth illustrated by the ceremonial act of
-imposition of hands. When the worshiper had laid his hand upon the
-head of the burnt-offering, it ceased to be a question as to what he
-was or what He deserved, and became entirely a question of what the
-offering was in the judgment of Jehovah. If the offering was without
-blemish, so was the offerer; if the offering was accepted, so was the
-offerer. They were perfectly identified. The act of laying on of hands
-constituted them one in God's view. He looked at the offerer through
-the medium of the offering. Thus it was in the case of the
-burnt-offering. But in the sin-offering, when the offerer had laid his
-hand upon the head of the offering, it became a question of what the
-offerer was, and what he deserved; the offering was treated according
-to the deserts of the offerer. They were perfectly identified. The act
-of laying on of hands constituted them one in the judgment of God. The
-sin of the offerer was dealt with in the sin-offering; the person of
-the offerer was accepted in the burnt-offering. This made a vast
-difference. Hence, though the act of laying on of hands was common to
-both types, and, moreover, though it was expressive, in the case of
-each, of identification, yet were the consequences as different as
-possible. The just treated as the unjust; the unjust accepted in the
-just.--"Christ hath once suffered for sins, the just for the unjust,
-that He might bring us to God." This is the doctrine. Our sins brought
-Christ to the cross, but He brings us to God. And if He brings us to
-God, it is in His own acceptableness, as risen from the dead, having
-put away our sins, according to the perfectness of His own work. He
-bore away our sins far from the sanctuary of God, in order that He
-might bring us nigh, even into the holiest of all, in full confidence
-of heart, having the conscience purged by His precious blood from
-every stain of sin.
-
-Now, the more minutely we compare all the details of the
-burnt-offering and the sin-offering, the more clearly shall we
-apprehend the truth of what has been above stated in reference to the
-laying on of hands and the results thereof in each case.
-
-In the first chapter of this volume, we noticed the fact that "the
-sons of Aaron" are introduced in the burnt-offering, but not in the
-sin-offering. As priests, they were privileged to stand around the
-altar and behold the flame of an acceptable sacrifice ascending to the
-Lord. But in the sin-offering, in its primary aspect, it was a
-question of the solemn judgment of sin, and not of priestly worship or
-admiration, and therefore the sons of Aaron do not appear. It is as
-convicted sinners that we have to do with Christ as the Antitype of
-the sin-offering: it is as worshiping priests, clothed in garments of
-salvation, that we contemplate Christ as the Antitype of the
-burnt-offering.
-
-But, further, my reader may observe that the burnt-offering was
-"flayed," the sin-offering was not; the burnt-offering was "cut into
-his pieces," the sin-offering was not; "the inwards and the legs" of
-the burnt-offering were "washed in water," which act was entirely
-omitted in the sin-offering. Lastly, the burnt-offering was burnt upon
-the altar, the sin-offering was burnt without the camp. These are
-weighty points of difference, arising simply out of the distinctive
-character of the offerings. We know there is nothing in the Word of
-God without its own specific meaning; and every intelligent and
-careful student of Scripture will notice the above points of
-difference, and when he notices them, he will naturally seek to
-ascertain their real import. _Ignorance_ of this import there may be,
-but _indifference_ to it there should not. In any section of
-inspiration, but especially one so rich as that which lies before us,
-to pass over a single point would be to offer dishonor to the divine
-Author, and to deprive our own souls of much profit. We should hang
-over the most minute details, either to adore God's wisdom in them, or
-to confess our own ignorance of them. To pass them by, in a spirit of
-indifference, is to imply that the Holy Ghost has taken the trouble to
-write what we do not deem worthy of the desire to understand. This is
-what no right-minded Christian would presume to think. If the Spirit,
-in writing upon the ordinance of the sin-offering, has omitted the
-various rites above alluded to--rites which get a prominent place in
-the ordinance of the burnt-offering, there must assuredly be some good
-reason for, and some important meaning in, His doing so. These we
-should seek to apprehend, and no doubt they arise out of the special
-design of the divine mind in each offering. The sin-offering sets
-forth that aspect of Christ's work in which He is seen taking
-judicially the place which belonged to us morally. For this reason we
-could not look for that intense expression of what He was in all His
-secret springs of action, as unfolded in the typical act of "flaying."
-Neither could there be that enlarged exhibition of what he was, not
-merely as a whole, but in the most minute features of his character,
-as seen in the act of "cutting it into his pieces." Nor yet could
-there be that manifestation of what He was personally, practically,
-and intrinsically, as set forth in the significant act of "washing the
-inwards and legs in water."
-
-All these things belonged to the burnt-offering phase of our blessed
-Lord, and to that alone, because in it we see Him offering Himself to
-the eye, to the heart, and to the altar of Jehovah, without any
-question of imputed sin, of wrath, or of judgment. In the
-sin-offering, on the contrary, instead of having, as the great
-prominent idea, what Christ is, we have what sin is,--instead of the
-preciousness of Jesus, we have the odiousness of sin. In the
-burnt-offering, inasmuch as it is Christ Himself offered to and
-accepted by God, we have every thing done that could possibly make
-manifest what He was in every respect. In the sin-offering, because it
-is sin as judged by God, the very reverse is the case. All this is so
-plain as to need no effort of the mind to understand it. It naturally
-flows out of the distinctive character of the type.
-
-However, although the leading object in the sin-offering is to shadow
-forth what Christ became for us, and not what He was in Himself, there
-is nevertheless one rite connected with this type which most fully
-expresses His personal acceptableness to Jehovah. This rite is laid
-down in the following words: "And he shall take off from it all the
-fat of the bullock for the sin-offering; the fat that covereth the
-inwards, and all the fat that is upon the inwards, and the two
-kidneys, and the fat that is upon them, which is by the flanks, and
-the caul above the liver, with the kidneys, it shall he take away, as
-it was taken off from the bullock of the sacrifice of peace-offering;
-and the priest shall burn them upon the altar of the burnt-offering."
-(Chap. iv. 8-10.) Thus the intrinsic excellency of Christ is not
-omitted even in the sin-offering. The fat burnt upon the altar is the
-apt expression of the divine appreciation of the preciousness of
-Christ's Person, no matter what place He might, in perfect grace, take
-on our behalf or in our stead. He was made sin for us, and the
-sin-offering is the divinely appointed shadow of Him in this respect;
-but inasmuch as it was the Lord Jesus Christ--God's Elect, His Holy
-One--His pure, His spotless, His eternal Son that was made sin,
-therefore the fat of the sin-offering was burnt upon the altar, as a
-proper material for that fire which was the impressive exhibition of
-divine holiness.
-
-But even in this very point we see what a contrast there is between
-the sin-offering and the burnt-offering. In the case of the latter, it
-was not merely the fat, but the whole sacrifice that was burnt upon
-the altar, because it was Christ, without any question of sin-bearing
-whatever. In the case of the former, there was nothing but the fat to
-be burnt upon the altar, because it was a question of sin-bearing,
-though Christ was the Sin-bearer. The divine glories of Christ's
-Person shine out even from amid the darkest shades of that cursed tree
-to which He consented to be nailed as a curse for us. The hatefulness
-of that with which, in the exercise of divine love, He connected His
-blessed Person on the cross, could not prevent the sweet odor of His
-preciousness from ascending to the throne of God. Thus have we
-unfolded to us the profound mystery of God's face hidden from that
-which Christ _became_, and God's heart refreshed by what Christ _was_.
-This imparts a peculiar charm to the sin-offering. The bright beams of
-Christ's Personal glory shining out from amid the awful gloom of
-Calvary--His Personal worth set forth in the very deepest depths of
-His humiliation--God's delight in the One from whom He had, in
-vindication of His inflexible justice and holiness, to hide His
-face--all this is set forth in the fact that the fat of the
-sin-offering was burnt upon the altar.
-
-Having thus endeavored to point out, in the first place, what was done
-with "the blood," and, in the second place, what was done with "the
-fat," we have now to consider what was done with "the flesh." "And the
-skin of the bullock, and _all his flesh_, ... even _the whole bullock_
-shall he carry forth without the camp unto a clean place, where the
-ashes are poured out, and burn him on the wood with fire: where the
-ashes are poured out shall he be burnt." (Ver. 11, 12.) In this act,
-we have the main feature of the sin-offering--that which distinguished
-it both from the burnt-offering and the peace-offering. Its flesh was
-not burnt upon the altar as in the burnt-offering, neither was it
-eaten by the priest or the worshiper as in the peace-offering; it was
-wholly burnt without the camp.[14] "No sin-offering, whereof any of
-the blood is brought into the tabernacle of the congregation to
-reconcile withal in the holy place, shall be eaten: it shall be burnt
-in the fire." (Lev. vi. 30.) "For the bodies of those beasts, whose
-blood is brought into the sanctuary by the high-priest for sin, are
-burned without the camp. Wherefore Jesus also, that He might sanctify
-the people with His own blood, suffered without the gate." (Heb. xiii.
-11, 12.)
-
-  [14] The statement in the text refers only to the sin-offerings of
-  which the blood was brought into the holy place. There were
-  sin-offerings of which Aaron and his _sons_ partook. (See Lev. vi. 26,
-  29; Numb. xviii. 9, 10.)
-
-Now, in comparing what was done with the "blood" with what was done
-with the "flesh," or "body," of the sacrifice, two great branches of
-truth present themselves to our view, namely, worship and
-discipleship. The blood brought into the sanctuary is the foundation
-of the former; the body burnt outside the camp is the foundation of
-the latter. Before ever we can worship in peace of conscience and
-liberty of heart, we must know, on the authority of the Word, and by
-the power of the Spirit, that the entire question of _sin_ has been
-forever settled by the blood of the divine Sin-offering--that His
-blood has been sprinkled perfectly before the Lord--that all God's
-claims, and all our necessities as ruined and guilty sinners, have
-been forever answered. This gives perfect peace; and, in the enjoyment
-of this peace, we worship God. When an Israelite of old had offered
-his sin-offering, his conscience was set at rest, in so far as the
-offering was capable of imparting rest. True, it was but a temporary
-rest, being the fruit of a temporary sacrifice; but, clearly, whatever
-kind of rest the offering was fitted to impart, that the offerer might
-enjoy. Hence, therefore, our Sacrifice being divine and eternal, our
-rest is divine and eternal also. As is the sacrifice, such is the rest
-which is founded thereon. A Jew never had an eternally purged
-conscience, simply because he had not an eternally efficacious
-sacrifice. He might, in a certain way, have his conscience purged for
-a day, a month, or a year; but he could not have it purged forever.
-"But Christ being come a High-Priest of good things to come, by a
-greater and more perfect tabernacle, not made with hands, that is to
-say, not of this building; 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 if the blood of bulls and of goats,
-and the ashes of a heifer sprinkling the unclean, sanctifieth to the
-purifying of the flesh; 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.
-11-14.)
-
-Here, we have the full, explicit statement of the doctrine. The blood
-of goats and calves procured a temporary redemption: the blood of
-Christ procures eternal redemption. The former purified outwardly; the
-latter, inwardly. That purged the flesh for a time; this, the
-conscience forever. The whole question hinges, not upon the character
-or condition of the offerer, but upon the value of the offering. The
-question is not, by any means, whether a Christian is a better man
-than a Jew, but whether the blood of Christ is better than the blood
-of a bullock. Assuredly, it is better. How much better? Infinitely
-better. The Son of God imparts all the dignity of His own divine
-Person to the sacrifice which He offered; and if the blood of a
-bullock purified the flesh for a year, "how much more" shall the blood
-of the Son of God purge the conscience forever?--if that took away
-_some_ sin, how much more shall this take away "_all_"?
-
-Now, why was the mind of a Jew set at rest, for the time being, when
-he had offered his sin-offering? How did he know that the special sin
-for which he had brought his sacrifice was forgiven? Because God had
-said, "It shall be forgiven him." His peace of heart, in reference to
-that particular sin, rested upon the testimony of the God of Israel
-and the blood of the victim. So now, the peace of the believer, in
-reference to "ALL SIN," rests upon the authority of God's word and
-"the precious blood of Christ." If a Jew had sinned, and neglected to
-bring his sin-offering, he should have been "cut off from among his
-people;" but when he took his place as a sinner--when he laid his hand
-upon the head of a sin-offering, then the offering was "cut off"
-instead of him, and he was free, so far. The offering was treated as
-the offerer deserved; and hence, for him not to know that his sin was
-forgiven him, would have been to make God a liar, and to treat the
-blood of the divinely appointed sin-offering as nothing.
-
-And if this were true in reference to one who had only the blood of a
-goat to rest upon, "how much more" powerfully does it apply to one
-who has the precious blood of Christ to rest upon? The believer sees
-in Christ One who has been judged for all his sin--One who, when He
-hung upon the cross, sustained the entire burden of his sin--One who,
-having made Himself responsible for that sin, could not be where He
-now is if the whole question of sin had not been settled according to
-all the claims of Infinite Justice. So absolutely did Christ take the
-believer's place on the cross--so entirely was he identified with
-Him--so completely was all the believer's sin imputed to Him, there
-and then, that all question of the believer's liability--all thought
-of his guilt--all idea of his exposure to judgment and wrath, is
-eternally set aside.[15] It was all settled on the cursed tree,
-between Divine Justice and the spotless Victim. And now the believer
-is as absolutely identified with Christ on the throne, as Christ was
-identified with him on the cross. Justice has no charge to bring
-against the believer, because it has no charge to bring against
-Christ. Thus it stands forever. If a charge could be preferred against
-the believer, it would be calling in question the reality of Christ's
-identification with him on the cross, and the perfectness of Christ's
-work on his behalf. If, when the worshiper of old was on his way
-back, after having offered his sin-offering, any one had charged him
-with that special sin for which his sacrifice had bled, what would
-have been his reply? Just this: The sin has been rolled away by the
-blood of the victim, and Jehovah has pronounced the words, "It shall
-be forgiven him." The victim had died instead of him, and he lived
-instead of the victim.
-
-  [15] We have a singularly beautiful example of the divine accuracy of
-  Scripture in 2 Cor. v. 21.--"He hath _made_ Him to be sin [{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}
-  {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}] for us, that we might _become_ [{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}] the
-  righteousness of God in Him." The English reader might suppose tha
-  the word which is rendered "made" is the same in each clause of the
-  passage. This is not the case.
-
-Such was the type. And as to the Antitype, when the eye of faith rests
-on Christ as the Sin-offering, it beholds Him as One who having
-assumed a perfect human life, gave up that life on the cross, because
-sin was there and then attached to it by imputation. But it beholds
-Him also as One who having in Himself the power of divine and eternal
-life, rose from the tomb therein, and who now imparts this His risen,
-His divine, His eternal life to all who believe in His name. The sin
-is gone, because the life to which it was attached is gone. And now,
-instead of the life to which sin was attached, all true believers
-possess the life to which righteousness attaches. The question of sin
-can never once be raised, in reference to the risen and victorious
-life of Christ; but this is the life which believers possess. There is
-no other life. All beside is death, because all beside is under the
-power of sin. "He that hath the Son hath life," and he that hath life
-hath righteousness also. The two things are inseparable, because
-Christ is both the one and the other. If the judgment and death of
-Christ upon the cross were realities, then the life and righteousness
-of the believer are realities; if imputed sin was a reality to
-Christ, imputed righteousness is a reality to the believer. The one is
-as real as the other; for if not, Christ would have died in vain. The
-true and irrefragable ground of peace is this,--that the claims of
-God's nature have been perfectly met as to sin. The death of Jesus has
-satisfied them all--satisfied them forever. What is it that proves
-this to the satisfaction of the awakened conscience? The great fact of
-resurrection. A risen Christ declares the full deliverance of the
-believer--his perfect discharge from every possible demand.--"He was
-delivered for our offenses, and raised again for our justification."
-(Rom. iv. 25.) For a Christian not to know that his sin is gone, and
-gone forever, is to cast a slight upon the blood of his divine
-Sin-offering; it is to deny that there has been the perfect
-presentation--the sevenfold sprinkling of the blood before the Lord.
-
-And now, ere turning from this fundamental point which has been
-occupying us, I would desire to make an earnest and a most solemn
-appeal to my reader's heart and conscience. Let me ask you, dear
-friend, have you been led to repose on this holy and happy foundation?
-Do you know that the question of your sin has been forever disposed
-of? Have you laid your hand, by faith, on the head of the
-Sin-offering? Have you seen the atoning blood of Jesus rolling away
-all your guilt, and carrying it into the mighty waters of God's
-forgetfulness? Has Divine Justice any thing against you? Are you free
-from the unutterable horrors of a guilty conscience? Do not, I pray
-you, rest satisfied until you can give a joyous answer to these
-inquiries. Be assured of it, it is the happy privilege of the feeblest
-babe in Christ to rejoice in a full and everlasting remission of sins,
-on the ground of a finished atonement; and hence, for any to teach
-otherwise, is to lower the sacrifice of Christ to the level of "goats
-and calves." If we cannot know that our sins are forgiven, then where
-are the glad tidings of the gospel? Is a Christian in no wise better
-off, in the matter of a sin-offering, than a Jew? The latter was
-privileged to know that his matters were set straight for a year, by
-the blood of an annual sacrifice. Can the former not have any
-certainty at all? Unquestionably. Well, then, if there is any
-certainty, it must be eternal, inasmuch as it rests on an eternal
-sacrifice.
-
-This, and this alone, is the basis of worship. The full assurance of
-sin put away ministers, not to a spirit of self-confidence, but to a
-spirit of praise, thankfulness, and worship. It produces, not a spirit
-of self-complacency, but of Christ-complacency, which, blessed be God,
-is the spirit which shall characterize the redeemed throughout
-eternity. It does not lead one to think little of sin, but to think
-much of the grace which has perfectly pardoned it, and of the blood
-which has perfectly canceled it. It is impossible that any one can
-gaze on the cross--can see the place which Christ took--can meditate
-upon the sufferings which He endured--can ponder on those three
-terrible hours of darkness, and at the same time think lightly of
-sin. When all these things are entered into, in the power of the Holy
-Ghost, there are two results which must follow, namely, an abhorrence
-of sin in all its forms, and a genuine love to Christ, His people, and
-His cause.
-
-Let us now consider what was done with the "flesh," or "body," of the
-sacrifice, in which, as has been stated, we have the true ground of
-discipleship. "The whole bullock shall he carry forth, _without the
-camp_, unto a clean place, where the ashes are poured out, and burn
-him on the wood with fire." (Chap. iv. 12.) This act is to be viewed
-in a double way; first, as expressing the place which the Lord Jesus
-took for us as bearing sin; secondly, as expressing the place into
-which He was cast by a world which had rejected Him. It is to this
-latter point that I would here call my reader's attention.
-
-The use which the apostle, in Heb. xiii, makes of Christ's having
-"suffered without the gate," is deeply practical.--"Let us go forth
-therefore _unto Him_ without the camp, _bearing His reproach_." If the
-sufferings of Christ have secured us an entrance into heaven, the
-place where He suffered expresses our rejection from earth. His death
-has procured us a city on high; the place where He died divests us of
-a city below.[16] "He suffered without the gate," and, in so doing,
-He set aside Jerusalem as the present centre of divine operation.
-There is no such thing now as a consecrated spot on the earth. Christ
-has taken His place, as a suffering One, outside the range of this
-world's religion, its politics, and all that pertains to it. The world
-hated Him and cast Him out. Wherefore, the word is, "_Go forth_." This
-is the motto as regards every thing that men would set up here in the
-form of a "camp," no matter what that camp may be. If men set up "a
-holy city," you must look for a rejected Christ "without the gate." If
-men set up a religious camp, call it by what name you please, you must
-"go forth" out of it, in order to find a rejected Christ. It is not
-that blind superstition will not grope amid the ruins of Jerusalem in
-search of relics of Christ. It assuredly will do so, and has done so.
-It will affect to find out and do honor to the site of His cross and
-to His sepulchre. Nature's covetousness, too, taking advantage of
-nature's superstition, has carried on for ages a lucrative traffic,
-under the crafty plea of doing honor to the so-called sacred
-localities of antiquity. But a single ray of light from Revelation's
-heavenly lamp is sufficient to enable us to say that you must "go
-forth" of all these things, in order to find and enjoy communion with
-a rejected Christ.
-
-  [16] The epistle to the Ephesians furnishes the most elevated view of
-  the Church's place above, and gives it to us, not merely as to the
-  title, but also as to the mode. The title is assuredly the blood; but
-  the mode is thus stated: "But God, who is rich in mercy, for His great
-  love wherewith He loved us, even when we were dead in sins, hath
-  quickened us together with Christ, (by grace ye are saved;) and hath
-  raised us up together, and made us sit together in heavenly places in
-  Christ Jesus." (Eph. ii. 4-6.)
-
-However, my reader will need to remember that there is far more
-involved in the soul-stirring call to "go forth" than a mere escape
-from the gross absurdities of an ignorant superstition, or the
-designs of a crafty covetousness. There are many who can powerfully
-and eloquently expose all such things, who are very far indeed from
-any thought of responding to the apostolic summons. When men set up a
-"camp," and rally round a standard on which is emblazoned some
-important dogma of truth, or some valuable institution--when they can
-appeal to an orthodox creed--an advanced and enlightened scheme of
-doctrine--a splendid ritual, capable of satisfying the most ardent
-aspirations of man's devotional nature--when any or all of these
-things exist, it demands much spiritual intelligence to discern the
-real force and proper application of the words, "Let us go forth," and
-much spiritual energy and decision to act upon them. They should,
-however, be discerned and acted upon, for it is perfectly certain that
-the atmosphere of a camp, let its ground or standard be what it may,
-is destructive of personal communion with a rejected Christ; and no
-so-called religious advantage can ever make up for the loss of that
-communion. It is the tendency of our hearts to drop into cold
-stereotyped forms. This has ever been the case in the professing
-church. These forms may have originated in real power; they may have
-resulted from positive visitations of the Spirit of God. The
-temptation is to stereotype the form when the spirit and power have
-all departed. This is, in principle, to set up a camp. The Jewish
-system could boast a divine origin. A Jew could triumphantly point to
-the temple, with its splendid system of worship, its priesthood, its
-sacrifices, its entire furniture, and show that it had all been handed
-down from the God of Israel. He could give chapter and verse, as we
-say, for every thing connected with the system to which he was
-attached. Where is the system, ancient, medieval, or modern, that
-could put forth such lofty and powerful pretensions, or come down upon
-the heart with such an overwhelming weight of authority? And yet, the
-command was to "GO FORTH."
-
-This is a deeply solemn matter. It concerns us all, because we are all
-prone to slip away from communion with a living Christ and sink into
-dead routine. Hence the practical power of the words, "Go forth
-therefore unto _Him_." It is not, Go forth from one system to
-another--from one set of opinions to another--from one company of
-people to another. No; but, Go forth from every thing that merits the
-appellation of a camp, "_to Him_" who "suffered without the gate." The
-Lord Jesus is as thoroughly outside the gate now as He was when He
-suffered there eighteen centuries ago. What was it that put Him
-outside? "The religious world" of that day; and the religious world of
-that day is, in spirit and principle, the religious world of the
-present moment. The world is the world still. "There is nothing new
-under the sun." Christ and the world are not one. The world has
-covered itself with the cloak of Christianity; but it is only in order
-that its hatred to Christ may work itself up into more deadly forms
-underneath. Let us not deceive ourselves. If we will walk with a
-rejected Christ, we must be a rejected people. If our Master "suffered
-_without_ the gate," we cannot expect to reign _within_ the gate. If
-we walk in His footsteps, whither will they lead us? Surely, not to
-the high places of this Godless, Christless world.
-
-    "His path, uncheered by earthly smiles,
-      Led only to the cross."
-
-He is a despised Christ--a rejected Christ--a Christ outside the camp.
-Oh, then, dear Christian reader, let us go forth to Him, bearing His
-reproach. Let us not bask in the sunshine of this world's favor,
-seeing it crucified, and still hates with an unmitigated hatred, the
-beloved One to whom we owe our present and eternal all, and who loves
-us with a love which many waters cannot quench. Let us not, directly
-or indirectly, accredit that thing which calls itself by His sacred
-name, but, in reality, hates His Person, hates His ways, hates His
-truth, hates the bare mention of His advent. Let us be faithful to an
-absent Lord. Let us live for Him who died for us. While our
-consciences repose in His blood, let our heart's affections entwine
-themselves around His Person; so that our separation from "this
-present evil world" may not be merely a matter of cold principle, but
-an affectionate separation, because the object of our affections is
-not here. May the Lord deliver us from the influence of that
-consecrated, prudential selfishness so common at the present time,
-which would not be without religiousness, but is the enemy of the
-cross of Christ. What we want, in order to make a successful stand
-against this terrible form of evil, is not peculiar views, or special
-principles, or curious theories, or cold intellectual accuracy: we
-want a deep-toned devotedness to the Person of the Son of God, a
-whole-hearted consecration of ourselves--body, soul, and spirit--to
-His service, an earnest longing for His glorious advent. These, my
-reader, are the special wants of the times in which you and I live.
-Will you not, then, join in uttering, from the very depths of your
-heart, the cry, "O Lord, revive Thy work!"--"Accomplish the number of
-Thine elect!"--"Hasten Thy kingdom!"--"Come, Lord Jesus, come!"
-
-
-
-
-CHAPTER V. 14-VI. 7
-
-
-These verses contain the doctrine of the trespass-offering, of which
-there were two distinct kinds, namely, trespass against _God_, and
-trespass against _man_. "If a soul commit a trespass, and sin _through
-ignorance_, in the holy things of the Lord, then shall he bring for
-his trespass unto the Lord a ram without blemish out of the flocks,
-with thy estimation by shekels of silver, after the shekel of the
-sanctuary, for a trespass-offering." Here we have a case in which a
-positive wrong was done, in the holy things which pertained unto the
-Lord; and, albeit this was done "through ignorance," yet could it not
-be passed over. God can forgive all manner of trespass, but He cannot
-pass over a single jot or tittle. His grace is perfect, and therefore
-He can forgive _all_: His holiness is perfect, and therefore He
-cannot pass over any thing. He cannot sanction iniquity, but He can
-blot it out; and that, moreover, according to the perfection of His
-grace, and according to the perfect claims of His holiness.
-
-It is a very grave error to suppose that, provided a man acts up to
-the dictates of his conscience, he is all right and safe. The peace
-which rests upon such a foundation as this will be eternally destroyed
-when the light of the judgment-seat shines in upon the conscience. God
-could never lower His claim to such a level. The balances of the
-sanctuary are regulated by a very different scale from that afforded
-by the most sensitive conscience. We have had occasion to dwell upon
-this point before, in the notes on the sin-offering. It cannot be too
-strongly insisted upon. There are two things involved in it,--first, a
-just perception of what the holiness of God really is; and secondly, a
-clear sense of the ground of a believer's peace in the divine
-presence.
-
-Whether it be a question of my condition or my conduct--my nature or
-my acts--God alone can be the Judge of what suits Himself, and of what
-befits His holy presence. Can human ignorance furnish a plea when
-divine requirements are in question? God forbid. A wrong has been done
-"in the holy things of the Lord," but man's conscience has not taken
-cognizance of it. What then? Is there to be nothing more about it? Are
-the claims of God to be thus lightly disposed of? Assuredly not. This
-would be subversive of every thing like divine relationship. The
-righteous are called to give thanks at the remembrance of God's
-holiness. (Ps. xcvii. 12.) How can they do this? Because their peace
-has been secured on the ground of the full vindication and perfect
-establishment of that holiness. Hence, the higher their sense of what
-that holiness is, the deeper and more settled must be their peace.
-This is a truth of the most precious nature. The unregenerate man
-could never rejoice in the divine holiness. His aim would be to lower
-that holiness, if he could not ignore it altogether. Such an one will
-console himself with the thought that God is good, God is gracious,
-God is merciful; but you will never find him rejoicing in the thought
-that God is holy. He has unholy thoughts respecting God's goodness,
-His grace, and His mercy. He would fain find in those blessed
-attributes an excuse for his continuing in sin.
-
-On the contrary, the renewed man exults in the holiness of God. He
-sees the full expression thereof in the cross of the Lord Jesus
-Christ. It is that holiness which has laid the foundation of his
-peace; and not only so, but he is made a partaker of it, and he
-delights in it, while he hates sin with a perfect hatred. The
-instincts of the divine nature shrink from it, and long after
-holiness. It would be impossible to enjoy true peace and liberty of
-heart if one did not know that all the claims connected with "the holy
-things of the Lord" had been perfectly met by our divine
-Trespass-offering. There would ever be springing up in the heart the
-painful sense that those claims had been slighted, through our
-manifold infirmities and shortcomings. Our very best services, our
-holiest seasons, our most hallowed exercises, may present something of
-trespass "in the holy things of the Lord"--"something that ought not
-to be done." How often are our seasons of public worship and private
-devotion infringed upon and marred by barrenness and distraction!
-Hence it is that we need the assurance that our trespasses have all
-been divinely met by the precious blood of Christ. Thus, in the
-ever-blessed Lord Jesus, we find One who has come down to the full
-measure of our necessities as sinners by nature, and trespassers in
-act. We find in Him the perfect answer to all the cravings of a guilty
-conscience, and to all the claims of Infinite Holiness, in reference
-to _all_ our sins and _all_ our trespasses; so that the believer can
-stand, with an uncondemning conscience and emancipated heart, in the
-full light of that holiness which is too pure to behold iniquity or
-look upon sin.
-
-"And he shall make amends for the harm that he hath done in the holy
-thing, and shall add the fifth part thereto, and give it unto the
-priest; and the priest shall make an atonement for him with the ram of
-the trespass-offering, and it shall be forgiven him." (Chap. v. 16.)
-In the addition of "the fifth part," as here set forth, we have a
-feature of the true Trespass-offering which, it is to be feared, is
-but little appreciated. When we think of all the wrong and all the
-trespass which we have done against the Lord, and, further, when we
-remember how God has been wronged of His rights in this wicked world,
-with what interest can we contemplate the work of the cross as that
-wherein God has not merely received back what was lost, but whereby He
-is an actual gainer. He has gained more by redemption than ever He
-lost by the fall. He reaps a richer harvest of glory, honor, and
-praise in the fields of redemption than ever He could have reaped from
-those of creation. "The sons of God" could raise a loftier song of
-praise around the empty tomb of Jesus than ever they raised in view of
-the Creator's accomplished work. The wrong has not only been perfectly
-atoned for, but an eternal advantage has been gained by the work of
-the cross. This is a stupendous truth. God is a gainer by the work of
-Calvary. Who could have conceived this? When we behold man, and the
-creation of which he was lord, laid in ruins at the feet of the enemy,
-how could we conceive that, from amid those ruins, God should gather
-richer and nobler spoils than any which our unfallen world could have
-yielded? Blessed be the name of Jesus for all this! It is to Him we
-owe it all. It is by His precious cross that ever a truth so amazing,
-so divine, could be enunciated. Assuredly, that cross involves a
-mysterious wisdom "which none of the princes of this world knew; for
-had they known it, they would not have crucified the Lord of glory."
-(1 Cor. ii. 8.) No marvel, therefore, that around that cross, and
-around Him who was crucified thereon, the affections of patriarchs,
-prophets, apostles, martyrs, and saints have ever entwined themselves.
-No marvel that the Holy Ghost should have given forth that solemn, but
-just, decree, "If any man love not the Lord Jesus Christ, let him be
-Anathema Maran-atha." (1 Cor. xvi. 22.) Heaven and earth shall echo
-forth a loud and an eternal amen to this anathema. No marvel that it
-should be the fixed and immutable purpose of the divine mind, that "at
-the name of Jesus every knee should bow, of things in heaven, and
-things in earth, and things under the earth; and that every tongue
-should confess that Jesus Christ is Lord, to the glory of God the
-Father." (Phil. ii. 10, 11.)
-
-The same law in reference to "the fifth part" obtained in the case of
-a trespass committed against a man, as we read, "If a soul sin, and
-commit a trespass _against the Lord_,[17] and lie unto his neighbor in
-that which was delivered him to keep, or in fellowship, or in a thing
-taken away by violence, or hath deceived his neighbor; or have found
-that which was lost, and lieth concerning it, and sweareth falsely; in
-any of all these that a man doeth, sinning therein: then it shall be,
-because he hath sinned, and is guilty, that he shall restore that
-which he took violently away, or the thing which he hath deceitfully
-gotten, or that which was delivered him to keep, or the lost thing
-which he found, or all that about which he hath sworn falsely; he
-shall even restore it in the principal, _and shall add the fifth part
-more thereto_, and give it unto him to whom it appertaineth, in the
-day of his trespass-offering." (Chap. vi. 2-5.)
-
-  [17] There is a fine principle involved in the expression, "against
-  the Lord." Although the matter in question was a wrong done to one's
-  neighbor, yet the Lord looked upon it as a trespass against Himself.
-  Every thing must be viewed in reference to the Lord. It matters not
-  who may be affected, Jehovah must get the first place. Thus, when
-  David's conscience was pierced by the arrow of conviction, in
-  reference to his treatment of Uriah, he exclaims, "I have sinned
-  _against the Lord_." (2 Sam. xii. 13.) This principle does not in the
-  least interfere with the injured man's claim.
-
-Man, as well as God, is a positive gainer by the cross. The believer
-can say, as he gazes upon that cross, Well, it matters not how I have
-been wronged--how I have been trespassed against--how I have been
-deceived--what ills have been done to me, I am a gainer by the cross.
-I have not merely received back all that was lost, but much more
-beside.
-
-Thus, whether we think of the injured or the injurer, in any given
-case, we are equally struck with the glorious triumphs of redemption,
-and the mighty practical results which flow from that gospel which
-fills the soul with the happy assurance that "all trespasses" are
-"forgiven," and that the root from whence those trespasses have sprung
-has been judged. "The gospel of the glory of the blessed God" is that
-which alone can send forth a man into the midst of a scene which has
-been the witness of his sins, his trespasses, and his injurious
-ways--can send him back to all who in any wise have been sufferers by
-his evil doings, furnished with grace, not only to repair the wrongs,
-but far more, to allow the full tide of practical benevolence to flow
-forth in all his ways--yea, to love his enemies, to do good to them
-that hate him, and to pray for them that despitefully use him and
-persecute him. Such is the precious grace of God that acts in
-connection with our great Trespass-offering! such are its rich, rare,
-and refreshing fruits!
-
-What a triumphant answer to the caviler who could say, "Shall we
-continue in sin, that grace may abound?" Grace not merely cuts up sin
-by the roots, but transforms the sinner from a curse, into a
-blessing--from a moral plague, into a channel of divine mercy--from an
-emissary of Satan, into a messenger of God--from a child of darkness,
-into a son of the light--from a self-indulgent pleasure-hunter, into a
-self-denying lover of God--from a slave of vile, selfish lusts, into a
-willing-hearted servant of Christ--from a cold, narrow-hearted miser,
-into a benevolent minister to the need of his fellow-man. Away, then,
-with the oft-repeated taunts, "Are we to do nothing?"--"That is a
-marvelously easy way to be saved."--"According to this gospel, we may
-live as we list." Let all who utter such language behold yonder thief
-transformed into a liberal donor, and let them be silent forever. (See
-Eph. iv. 28.) They know not what grace means; they have never felt its
-sanctifying and elevating influences. They forget that, while the
-blood of the trespass-offering cleanses the conscience, the law of
-that offering sends the trespasser back to the one whom he has
-wronged, with "the principal" and "the fifth" in his hand. Noble
-testimony this, both to the grace and righteousness of the God of
-Israel! Beauteous exhibition of the results of that marvelous scheme
-of redemption, whereby the injurer is forgiven, and the injured
-becomes an actual gainer! If the conscience has been set to rights, by
-the blood of the cross, in reference to the claims of God, the conduct
-must be set to rights, by the holiness of the cross, in reference to
-the claims of practical righteousness. These things must never be
-separated; God has joined them together, and let not man put them
-asunder. The hallowed union will never be dissolved by any mind which
-is governed by pure gospel morality. Alas! it is easy to profess the
-principles of grace, while the practice and power thereof are
-completely denied,--it is easy to talk of resting in the blood of the
-Trespass-offering, while "the principal" and "the fifth" are not
-forthcoming. This is vain, and worse than vain. "He that doeth not
-righteousness is not of God." (1 John iii. 10.)
-
-Nothing can be more dishonoring to the pure grace of the gospel than
-the supposition that a man may belong to God while his conduct and
-character exhibit not the fair traces of practical holiness. "Known
-unto God are all His works," no doubt; but He has given us, in His
-holy Word, those evidences by which we can discern those that belong
-to Him. "The foundation of God standeth sure, having this seal, 'The
-Lord knoweth them that are His.' And, 'Let every one that nameth the
-name of Christ depart from iniquity.'" (2 Tim. ii. 19.) We have no
-right to suppose that an evil-doer belongs to God. The holy instincts
-of the divine nature are shocked by the mention of such a thing.
-People sometimes express much difficulty in accounting for such and
-such evil practices on the part of those whom they cannot help
-regarding in the light of Christians. The Word of God settles the
-matter so clearly and so authoritatively, as to leave no possible
-ground for any such difficulty.--"In this the children of God are
-manifest, and the children of the devil: whosoever doeth not
-righteousness is not of God, neither he that loveth not his brother."
-It is well to remember this, in this day of laxity and
-self-indulgence. There is a fearful amount of easy, uninfluential
-profession abroad, against which the genuine Christian is called upon
-to make a firm stand, and bear a severe testimony--a testimony
-resulting from the steady exhibition of "the fruits of righteousness
-which are by Jesus Christ unto the glory and praise of God." It is
-most deplorable to see so many going along the beaten path--the
-well-trodden highway of religious profession, and yet manifesting not
-a trace of love or holiness in their conduct. Christian reader, let us
-be faithful; let us rebuke, by a life of self-denial and genuine
-benevolence, the self-indulgence and culpable inactivity of
-evangelical, yet worldly, profession. May God grant unto all His
-true-hearted people abundant grace for these things!
-
-Let us now proceed to compare the two classes of trespass-offering;
-namely, the offering on account of trespass "in the holy things of the
-Lord," and that which had reference to a trespass committed in the
-common transactions and relations of human life. In so doing, we shall
-find one or two points which demand our attentive consideration.
-
-And first, the expression, "if a soul sin through ignorance," which
-occurs in the former, is omitted in the latter. The reason of this is
-obvious. The claims which stand connected with the holy things of the
-Lord must pass infinitely beyond the reach of the most elevated human
-sensibility. Those claims may be continually interfered
-with--continually trespassed upon, and the trespasser not be aware of
-the fact. Man's consciousness can never be the regulator in the
-sanctuary of God. This is an unspeakable mercy. God's holiness alone
-must fix the standard when God's rights are in question.
-
-On the other hand, the human conscience can readily grasp the full
-amount of a human claim, and can readily take cognizance of any
-interference with such claim. How often may we have wronged God, in
-His holy things, without ever taking a note of it in the tablet of
-conscience--yea, without having the competency to detect it. (See Mal.
-iii. 8.) Not so, however, when man's rights are in question. The wrong
-which the human eye can see, and the human heart feel, the human
-conscience can take notice of. A man, "through ignorance" of the laws
-which governed the sanctuary of old, might commit a trespass against
-those laws without being aware of it, until a higher light had shone
-in upon his conscience; but a man could not "through ignorance" tell a
-lie, swear falsely, commit an act of violence, deceive his neighbor,
-or find a lost thing and deny it. These were all plain and palpable
-acts, lying within the range of the most sluggish sensibility. Hence
-it is that the expression, "through ignorance" is introduced in
-reference to "the holy things of the Lord," and omitted in reference
-to the common affairs of men. How blessed it is to know that the
-precious blood of Christ has settled all questions, whether with
-respect to God or man--our sins of ignorance or our known sins! Here
-lies the deep and settled foundation of the believer's peace. The
-cross has divinely met ALL.
-
-Again, when it was a question of trespass "in the holy things of the
-Lord," the unblemished sacrifice was first introduced; and afterward,
-"the principal" and "the fifth." This order was reversed when it was a
-question of the common affairs of life. (Comp. chap. v. 15, 16 with
-chap. vi. 4-7.) The reason of this is equally obvious. When the divine
-rights were infringed, the blood of atonement was made the great
-prominent matter; whereas when human rights were interfered with,
-restitution would naturally assume the leading place in the mind. But
-inasmuch as the latter involved the question of the soul's relation
-with God as well as the former, therefore the sacrifice is introduced,
-though it be last in order. If I wrong my fellow-man, that wrong will
-undoubtedly interfere with my communion with God; and that communion
-can only be restored on the ground of atonement. Mere restitution
-would not avail; it might satisfy the injured man, but it could not
-form the basis of restored communion with God. I might restore "the
-principal" and add "the fifth" ten thousand times over, and yet my sin
-remain, for "without shedding of blood is no remission." (Heb. ix.
-22.) Still, if it be a question of injury done to my neighbor, then
-restitution must first be made.--"If thou bring thy gift to the altar,
-and there rememberest that thy brother hath aught against thee, leave
-there thy gift before the altar, and go thy way; first be reconciled
-to thy brother, and then come and offer thy gift." (Matt. v. 23,
-24.)[18]
-
-  [18] From a comparison of Matt. v. 23, 24 with Matt. xviii. 21, 22, we
-  may learn a fine principle as to the way in which wrongs and injuries
-  are to be settled between two brothers. The injurer is sent back from
-  the altar, in order to have his matters set straight with the injured
-  one; for there can be no communion with the Father so long as my
-  brother "hath aught against me." But then, mark the beauteous way in
-  which the injured one is taught to receive the injurer.--"'Lord, how
-  oft shall my brother sin against me, and I forgive him? till seven
-  times?' Jesus saith unto him, 'I say not unto thee, Until seven times;
-  but, _Until seventy times seven_.'" Such is the divine mode of
-  settling all questions between brethren. "Forbearing one another, and
-  forgiving one another, if any man have a quarrel against any: even as
-  Christ forgave you, so also do ye." (Col. iii. 13.)
-
-There is far more involved in the divine order prescribed in the
-trespass-offering than might at first sight appear. The claims which
-arise out of our human relations must not be disregarded; they must
-ever get their proper place in the heart. This is distinctly taught
-in the trespass-offering. When an Israelite had, by an act of
-trespass, deranged his relation with Jehovah, the order was, sacrifice
-and restitution: when he had, by an act of trespass, deranged his
-relation with his neighbor, the order was, restitution and sacrifice.
-Will any one undertake to say this is a distinction without a
-difference? Does the change of the order not convey its own
-appropriate, because divinely appointed, lesson? Unquestionably. Every
-point is pregnant with meaning, if we will but allow the Holy Ghost to
-convey that meaning to our hearts, and not seek to grasp it by the aid
-of our poor vain imaginings. Each offering conveys its own
-characteristic view of the Lord Jesus and His work, and each is
-presented in its own characteristic order; and, we may safely say, it
-is at once the business and the delight of the spiritual mind to
-apprehend both the one and the other. The very same character of mind
-which would seek to make nothing of the peculiar order of each
-offering, would also set aside the idea of a peculiar phase of Christ
-in each. It would deny the existence of any difference between the
-burnt-offering and the sin-offering, and between the sin-offering and
-the trespass-offering, and between any or all of these and the
-meat-offering or the peace-offering. Hence, it would follow that the
-first seven chapters of the book of Leviticus are all a vain
-repetition, each successive chapter going over the same thing. Who
-could cede aught so monstrous as this? What Christian mind could
-suffer such an insult to be offered to the sacred page? A German
-rationalist or neologian may put forth such vain and detestable
-notions, but those who have been divinely taught that "all scripture
-is given by inspiration of God," will be led to regard the various
-types, in their specific order, as so many variously-shaped caskets,
-in which the Holy Ghost has treasured up, for the people of God, "the
-unsearchable riches of Christ." There is no tedious repetition, no
-redundancy. All is rich, divine, heavenly variety; and all we need is
-to be personally acquainted with the great Antitype, in order to enter
-into the beauties and seize the delicate touches of each type.
-Directly the heart lays hold of the fact that it is Christ we have in
-each type, it can hang with spiritual interest over the most minute
-details, it sees meaning and beauty in every thing, it finds Christ in
-all. As, in the kingdom of nature, the telescope and the microscope
-present to the eye their own special wonders, so with the Word of God;
-whether we look at it as a whole, or scrutinize each clause, we find
-that which elicits the worship and thanksgiving of our hearts.
-
-Christian reader, may the name of the Lord Jesus ever be more precious
-to our hearts! Then shall we value every thing that speaks of
-Him--every thing that sets Him forth--every thing affording a fresh
-insight into His peculiar excellency and matchless beauty.
-
-       *       *       *       *       *
-
-NOTE.--The remainder of chapter vi, together with the whole of
-chapter vii, is occupied with the law of the various offerings, to
-which reference has already been made. There are, however, some points
-presented in the law of the sin-offering and the trespass-offering
-which may be noticed ere we leave this copious section of our book.
-
-In none of the offerings is Christ's personal holiness more strikingly
-presented than in the sin-offering. "Speak unto Aaron and to his sons,
-saying, This is the law of the sin-offering: In the place where the
-burnt-offering is killed shall the sin-offering be killed before the
-Lord: _it is most holy_.... Whatsoever shall touch the flesh thereof
-_shall be holy_.... All the males among the priests shall eat thereof:
-_it is most holy_." (Chap. vi. 25-29.) So also in speaking of the
-meat-offering, "It is most holy, _as is the sin-offering_, and as the
-trespass-offering." This is most marked and striking. The Holy Ghost
-did not need to guard with such jealousy the personal holiness of
-Christ in the burnt-offering; but lest the soul should, by any means,
-lose sight of that holiness while contemplating the place which the
-blessed One took in the sin-offering, we are again and again reminded
-of it by the words, "It is most holy." Truly edifying and refreshing
-it is to behold the divine and essential holiness of the Person of
-Christ shining forth in the midst of Calvary's profound and awful
-gloom. The same point is observable "in the law of the
-trespass-offering." (See chap. vii. 1, 6.) Never was the Lord Jesus
-more fully seen to be "the Holy One of God" than when He was "made
-sin" upon the cursed tree. The vileness and blackness of that with
-which He stood identified on the cross, only served to show out more
-clearly that He was "most holy." Though a sin-bearer, He was sinless;
-though enduring the wrath of _God_, He was the _Father's_ delight;
-though deprived of the light of _God's_ countenance, He dwelt in the
-_Father's_ bosom. Precious mystery! Who can sound its mighty depths?
-How wonderful to find it so accurately shadowed forth in "the law of
-the sin-offering"!
-
-Again, my reader should seek to apprehend the meaning of the
-expression, "All the _males_ among the priests shall eat thereof." The
-ceremonial act of eating the sin-offering or the trespass-offering was
-expressive of full identification; but to eat the sin-offering--to
-make another's sin one's own, demanded a higher degree of priestly
-energy, such as was expressed in "the _males_ among the priests." "And
-the Lord spake unto Aaron, 'Behold, I also have given thee the charge
-of Mine heave-offerings of all the hallowed things of the children of
-Israel; unto thee have I given them by reason of the anointing, and
-_to thy sons_, by an ordinance forever. This shall be thine of the
-most holy things, reserved from the fire: every oblation of theirs,
-every meat-offering of theirs, and every sin-offering of theirs, and
-every trespass-offering of theirs, which they shall render unto Me,
-shall be most holy for thee and for _thy sons_. In the most holy place
-shalt thou eat it; _every male_ shall eat it: it shall be holy unto
-thee. And this is thine; the heave-offering of their gift, with all
-the wave-offerings of the children of Israel: I have given them unto
-thee, and to thy sons and to _thy daughters_ with thee, by a statute
-forever: _every one that is clean_ in thy house shall eat of it."
-(Numb. xviii. 8-11.)
-
-It demanded a larger measure of priestly energy to eat of the sin or
-trespass-offering than merely to partake of the heave and
-wave-offerings of gift. The "daughters" of Aaron could eat of the
-latter: none but the "sons" could eat of the former. In general, "the
-male" expresses a thing according to the divine idea; "the female,"
-according to human development. The former gives you the thing in full
-energy; the latter, in its imperfections. How few of us have
-sufficient priestly energy to enable us to make another's sin or
-trespass our own! The blessed Lord Jesus did this perfectly. He made
-His people's sins His own, and bore the judgment thereof, on the
-cross. He fully identified Himself with us, so that we may know, in
-full and blessed certainty, that the whole question of sin and
-trespass has been divinely settled. If Christ's identification was
-perfect, then the settlement was perfect likewise; and that it was
-perfect, the scene enacted at Calvary declares. All is accomplished.
-The sin, the trespasses, the claims of God, the claims of man--all
-have been eternally settled; and now, perfect peace is the portion of
-all who, by grace, accept as true the record of God. It is as simple
-as God could make it, and the soul that believes it is made happy.
-The peace and happiness of the believer depend wholly upon the
-perfection of Christ's sacrifice. It is not a question of his mode of
-receiving it, his thoughts about it, or his feelings respecting it; it
-is simply a question of his crediting, by faith, the testimony of God
-as to the value of the sacrifice. The Lord be praised for His own
-simple and perfect way of peace! May many troubled souls be led by the
-Holy Spirit into an understanding thereof?
-
-We shall here close our meditations upon one of the richest sections
-in the whole canon of inspiration. It is but little we have been
-enabled to glean from it. We have hardly penetrated below the surface
-of an exhaustless mine. If, however, the reader has, for the first
-time, been led to view the offerings as so many varied exhibitions of
-the great Sacrifice, and if he is led to cast himself at the feet of
-the great Teacher, to learn more of the living depths of these things,
-I cannot but feel that an end has been gained for which we may well
-feel deeply thankful.
-
-
-
-
-CHAPTERS VIII. & IX.
-
-
-Having considered the doctrine of sacrifice, as unfolded in the first
-seven chapters of this book, we now approach the subject of
-priesthood. The two subjects are intimately connected. The sinner
-needs a _sacrifice_; the believer needs a _priest_. We have both the
-one and the other in Christ, who, having offered Himself without spot
-to God, entered upon the sphere of His priestly ministry in the
-sanctuary above. We need no other sacrifice, no other priest: Jesus is
-divinely sufficient. He imparts the dignity and worth of His own
-Person to every office He sustains, and to every work He performs.
-When we see Him as a sacrifice, we know that we have in Him all that a
-perfect sacrifice could be; and when we see Him as a priest, we know
-that every function of the priesthood is perfectly discharged by Him.
-As a sacrifice, He introduces His people into a settled relationship
-with God; and as a priest, He maintains them therein, according to the
-perfectness of what He is. Priesthood is designed for those who
-already stand in a certain relationship with God. As sinners, by
-nature and by practice, we are "brought nigh to God by the blood of
-the cross;" we are brought into an established relationship with Him;
-we stand before Him as the fruit of His own work. He has put away our
-sins in such a manner as suits Himself, so that we might be before Him
-to the praise of His name, as the exhibition of what He can accomplish
-through the power of death and resurrection.
-
-But though so fully delivered from every thing that could be against
-us--though so perfectly accepted in the Beloved--though so complete in
-Christ--though so highly exalted, yet are we, in ourselves, while down
-here, poor feeble creatures, ever prone to wander, ready to stumble,
-exposed to manifold temptations, trials, and snares. As such, we need
-the ceaseless ministry of our "great High-Priest," whose very
-presence in the sanctuary above maintains us in the full integrity of
-that place and relationship in which, through grace, we stand. "He
-ever liveth to make intercession for us." (Heb. vii. 25.) We could not
-stand for a moment down here if He were not living for us up there.
-"Because I live, ye shall live also." (John xiv. 19.) "For if, when we
-were enemies, we were reconciled to God by the death of His Son, much
-more, being reconciled, we shall be saved by His life." (Rom. v. 10.)
-The "death" and the "life" are inseparably connected in the economy of
-grace. But, be it observed, the life comes after the death. It is
-Christ's life as risen from the dead, and not His life down here, that
-the apostle refers to in the last-quoted passage. This distinction is
-eminently worthy of my reader's attention. The life of our blessed
-Lord Jesus while down here was, I need hardly remark, infinitely
-precious; but He did not enter upon His sphere of priestly service
-until He had accomplished the work of redemption. Nor could He have
-done so, inasmuch as "it is evident that our Lord sprang out of Juda,
-of which tribe Moses spake nothing concerning priesthood." (Heb. vii.
-14.) "For every high-priest is ordained to offer gifts and sacrifices:
-wherefore it is of necessity that this Man have somewhat also to
-offer. For if He were on earth, He should not be a priest, seeing that
-there are priests that offer gifts according to the law." (Heb. viii.
-3, 4.) "But Christ being come a high-priest of good things to come, by
-a greater and more perfect tabernacle, not made with hands, that is
-to say not of this building; 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 Christ is not entered into the
-holy places made with hands, which are the figures of the true; but
-into heaven itself, now to appear in the presence of God for us."
-(Heb. ix. 11, 12, 24.)
-
-Heaven, not earth, is the sphere of Christ's priestly ministry; and on
-that sphere He entered when He had offered Himself without spot to
-God. He never appeared as a priest in the temple below. He ofttimes
-went up to the temple to teach, but never to sacrifice or burn
-incense. There never was any one ordained of God to discharge the
-functions of the priestly office on earth save Aaron and his sons. "If
-He were on earth, He should not be a priest." This is a point of much
-interest and value in connection with the doctrine of priesthood.
-Heaven is the sphere, and accomplished redemption the basis, of
-Christ's priesthood. Save in the sense that all believers are priests
-(1 Pet. ii. 5.), there is no such thing as a priest upon earth. Unless
-a man can show his descent from Aaron--unless he can trace his
-pedigree up to that ancient source, he has no right to exercise the
-priestly office. Apostolic succession itself, could it be proved,
-would be of no possible value here, inasmuch as the apostles
-themselves were not priests, save in the sense above referred to. The
-feeblest member of the household of faith is as much a priest as the
-apostle Peter himself. He is a spiritual priest,--he worships in a
-spiritual temple, he stands at a spiritual altar, he offers a
-spiritual sacrifice, he is clad in spiritual vestments. "Ye also, as
-lively stones, are built up a spiritual house, a holy priesthood, to
-offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1
-Pet. ii. 5.) "By Him, therefore, let us offer the sacrifice of praise
-to God continually, that is, the fruit of our lips, giving thanks to
-His name. But to do good and to communicate forget not, for with such
-sacrifices God is well pleased." (Heb. xiii. 15, 16.)
-
-If one of the direct descendants of the house of Aaron were converted
-to Christ, he would enter upon an entirely new character and ground of
-priestly service. And be it observed, that the passages just quoted
-present the two great classes of spiritual sacrifice which the
-spiritual priest is privileged to offer. There is the sacrifice of
-praise to God, and the sacrifice of benevolence to man. There is a
-double stream continually going forth from the believer who is living
-in the realization of his priestly place--a stream of grateful praise
-ascending to the throne of God, and a stream of active benevolence
-flowing forth to a needy world. The spiritual priest stands with one
-hand lifted up to God in the presentation of the incense of grateful
-praise, and the other opened wide to minister, in genuine beneficence,
-to every form of human need. Were these things more distinctly
-apprehended, what hallowed elevation and what moral grace would they
-not impart to the Christian character! Elevation, inasmuch as the
-heart would ever be lifted up to the infinite Source of all that is
-capable of elevating; moral grace, inasmuch as the heart would ever be
-kept open to all demands upon its sympathies. The two things are
-inseparable. Immediate occupation of heart with God must, of
-necessity, elevate and enlarge; but, on the other hand, if one walks
-at a distance from God, the heart will become groveling and
-contracted. Intimacy of communion with God--the habitual realization
-of our priestly dignity, is the only effectual remedy for the downward
-and selfish tendencies of the old nature.
-
-Having said thus much on the subject of priesthood in general, both as
-to its primary and secondary aspects, we shall proceed to examine the
-contents of the eighth and ninth chapters of the book of Leviticus.
-
-"And the Lord spake unto Moses, saying, 'Take Aaron and his sons with
-him, and the garments, and the anointing oil, and a bullock for the
-sin-offering, and two rams, and a basket of unleavened bread; and
-gather thou all the congregation together unto the door of the
-tabernacle of the congregation.' And Moses did as the Lord commanded
-him; and the assembly was gathered together unto the door of the
-tabernacle of the congregation." There is special grace unfolded here.
-The whole assembly is convened at the door of the tabernacle of the
-congregation, in order that all might have the privilege of beholding
-the one who was about to be intrusted with the charge of their most
-important interests. In the twenty-eighth and twenty-ninth of Exodus
-we are taught the same general truth with respect to the vestments and
-sacrifices connected with the priestly office; but in Leviticus, the
-the congregation is introduced, and allowed to look on at every
-movement in the solemn and impressive service of consecration. The
-humblest member of the assembly had his own place. Each one--the
-lowest as well as the highest--was permitted to gaze upon the person
-of the high-priest, upon the sacrifice which he offered, and upon the
-robes which he wore. Each one had his own peculiar need, and the God
-of Israel would have each to see and know that his need was fully
-provided for by the varied qualifications of the high-priest who stood
-before him. Of these qualifications the priestly robes were the apt
-typical expression. Each portion of the dress was designed and adapted
-to set forth some special qualification in which the assembly as a
-whole, and each individual member, would, of necessity, be deeply
-interested. The coat, the girdle, the robe, the ephod, the
-breastplate, the Urim and the Thummim, the mitre, the holy crown--all
-told out the varied virtues, qualifications, and functions of the one
-who was to represent the congregation and maintain the interests
-thereof in the divine presence.
-
-Thus it is the believer can, with the eye of faith, behold his great
-High-Priest in the heavens, and see in Him the divine realities of
-which the Aaronic vestments were but the shadows. The Lord Jesus
-Christ is the holy One, the anointed One, the mitred One, the girded
-One. He is all these, not in virtue of outward garments to be put on
-or off, but in virtue of the divine and eternal graces of His Person,
-the changeless efficacy of His work, and the imperishable virtue of
-His sacred offices. This is the special value of studying the types of
-the Mosaic economy. The enlightened eye sees Christ in all. The blood
-of the sacrifice and the robe of the high-priest both point to
-Him--both were designed of God to set Him forth. If it be a question
-of conscience, the blood of the sacrifice meets it, according to the
-just claims of the sanctuary. Grace has met the demand of holiness.
-And then, if it be a question of the need connected with the
-believer's position down here, he can see it all divinely answered in
-the official robes of the high-priest.
-
-And here let me say, there are two ways in which to contemplate the
-believer's position--two ways in which that position is presented in
-the Word, which must be taken into account ere the true idea of
-priesthood can be intelligently laid hold of. The believer is
-represented as being part of a body of which Christ is the Head. This
-body, with Christ its Head, is spoken of as forming one man, complete
-in every respect. It was quickened with Christ, raised with Christ,
-and in Christ seated in the heavens. It is one with Him, complete in
-Him, accepted in Him, possessing His life, and standing in His favor
-before God. All trespasses are blotted out. There is no spot. All is
-fair and lovely beneath the eye of God. (See 1 Cor. xii. 12, 13; Eph.
-ii. 5-10; Col. ii. 6-15; 1 John iv. 17.)
-
-Then, again, the believer is contemplated as in the place of need,
-weakness, and dependence down here in this world. He is ever exposed
-to temptation, prone to wander, liable to stumble and fall. As such,
-he continually stands in need of the perfect sympathy and powerful
-ministrations of the High-Priest, who ever appears in the presence of
-God in the full value of His Person and work, and who represents the
-believer and maintains his cause before the throne.
-
-Now, my reader should ponder both these aspects of the believer, in
-order that he may see, not only what a highly exalted and privileged
-place he occupies with Christ on high, but also what ample provision
-there is for him in reference to his every need and weakness here
-below. This distinction might further be developed in this way:--The
-believer is represented as being _of the Church_, and _in the
-kingdom_. As the former, heaven is his place, his home, his portion,
-the seat of his affections: as the latter, he is on earth, in the
-place of trial, responsibility, and conflict. Hence, therefore,
-priesthood is a divine provision for those who though being of the
-Church, and belonging to heaven, are nevertheless in the kingdom, and
-walking on the earth. This distinction is a very simple one, and,
-when apprehended, explains a vast number of passages of Scripture in
-which many minds encounter considerable difficulty.[19]
-
-  [19] A comparison of the epistle to the Ephesians with the first
-  epistle of Peter will furnish the reader with much valuable
-  instruction in reference to the double aspect of the believer's
-  position. The former shows him as seated in heaven; the latter, as a
-  pilgrim and a sufferer on earth.
-
-In looking into the contents of the chapters which lie open before us,
-we may remark three things put prominently forward, namely, the
-authority of the Word, the value of the blood, the power of the
-Spirit. These are weighty matters--matters of unspeakable
-importance--matters which must be regarded by every Christian as
-unquestionably vital and fundamental.
-
-And, first, as to the authority of the Word, it is of the deepest
-interest to see that in the consecration of the priests, as well as in
-the entire range of the sacrifices, we are brought immediately under
-the authority of the Word of God.--"And Moses said unto the
-congregation, '_This is the thing which the Lord_ commanded to be
-done.'" (Chap. viii. 5.) And again, "Moses said, '_This is the thing
-which the Lord commanded_ that ye should do: _and the glory of the
-Lord shall appear unto you_.'" (Chap. ix. 6.) Let these words sink
-down into our ears; let them be carefully and prayerfully pondered:
-they are priceless words.--"_This_ is _the_ thing which _the Lord_
-commanded." He did not say, This is the thing which is expedient,
-agreeable, or suitable; neither did he say, This is the thing which
-has been arranged by the voice of the fathers, the decree of the
-elders, or the opinion of the doctors. Moses knew nothing of such
-sources of authority. To him there was one holy, elevated, paramount
-source of authority, and that was, the Word of Jehovah, and he would
-bring every member of the assembly into direct contact with that
-blessed source. This gave assurance to the heart, and fixedness to all
-the thoughts. There was no room left for tradition, with its uncertain
-sound, or for man, with his doubtful disputations. All was clear,
-conclusive, and authoritative. Jehovah had spoken; and all that was
-needed was to hear what He had said, and obey. Neither tradition nor
-expediency has any place in the heart that has learnt to prize, to
-reverence, and to obey the Word of God.
-
-And what was to be the result of this strict adherence to the Word of
-God? A truly blessed result indeed.--"The glory of the Lord shall
-appear unto you." Had the Word been disregarded, the glory would not
-have appeared. The two things were intimately connected. The slightest
-deviation from "Thus saith Jehovah" would have prevented the beams of
-the divine glory from appearing to the congregation of Israel. Had
-there been the introduction of a single rite or ceremony not enjoined
-by the Word, or had there been the omission of aught which that Word
-commanded, Jehovah would not have manifested His glory. He could not
-sanction by the glory of His presence the neglect or rejection of His
-Word. He can bear with ignorance and infirmity, but He cannot
-sanction neglect or disobedience.
-
-Oh that all this were more solemnly considered, in this day of
-tradition and expediency! I would, in earnest affection, and in the
-deep sense of personal responsibility to my reader, exhort him to give
-diligent heed to the importance of close--I had almost said
-severe--adherence and reverent subjection to the Word of God. Let him
-try every thing by that standard, and reject all that comes not up to
-it,--let him weigh every thing in that balance, and cast aside all
-that is not full weight,--let him measure every thing by that rule,
-and refuse all deviation. If I could only be the means of awakening
-one soul to a proper sense of the place which belongs to the Word of
-God, I should feel I had not written my book for naught or in vain.
-
-Reader, pause, and, in the presence of the Searcher of hearts, ask
-yourself this plain, pointed question: Am I sanctioning by my
-presence, or adopting in my practice, any departure from, or neglect
-of, the Word of God? Make this a solemn, personal matter before the
-Lord. Be assured of it, it is of the very deepest moment--the very
-last importance. If you find that you have been in any wise connected
-with, or involved in, aught that wears not the distinct stamp of
-divine sanction, reject it at once and forever. Yes, reject it, though
-arrayed in the imposing vestments of antiquity, accredited by the
-voice of tradition, and putting forward the almost irresistible plea
-of expediency. If you cannot say, in reference to every thing with
-which you stand connected, "This is the thing which the Lord hath
-commanded," then away with it unhesitatingly, away with it forever.
-Remember these words, "As He hath done this day, so the Lord hath
-commanded to do." Yes, remember the "as" and the "so;" see that you
-are connecting them in your ways and associations, and let them never
-be separated.
-
-"So Aaron and his sons did _all things which the Lord commanded_ by
-the hand of Moses." (Chap. viii. 36.) "And Moses and Aaron went into
-the tabernacle of the congregation, and came out, and blessed the
-people: and the glory of the Lord appeared unto all the people. And
-there came a fire out from before the Lord, and consumed upon the
-altar the burnt-offering and the fat; which, when all the people saw,
-they shouted and fell on their faces." (Chap. ix. 23, 24.) Here we
-have an "eighth day" scene--a scene of resurrection-glory. Aaron,
-having offered the sacrifice, lifted up his hands in priestly
-benediction upon the people; and then Moses and Aaron retire into the
-tabernacle, and disappear, while the whole assembly is seen in waiting
-outside. Finally, Moses and Aaron, representing Christ in His double
-character as Priest and King, come forth, and bless the people; the
-glory appears in all its splendor, the fire consumes the sacrifice,
-and the entire congregation falls prostrate in worship before the
-presence of the Lord of all the earth.
-
-Now, all this was literally enacted at the consecration of Aaron and
-his sons; and, moreover, all this was the result of strict adherence
-to the Word of Jehovah. But ere I turn from this branch of the
-subject, let me remind the reader that all that these chapters contain
-is but "a shadow of good things to come." This, indeed, holds good in
-reference to the entire Mosaic economy. (Heb. x. 1.) Aaron and his
-sons together represent Christ and His priestly house; Aaron alone
-represents Christ in His sacrificial and intercessory functions; Moses
-and Aaron together represent Christ as King and Priest; "the eighth
-day" represents the day of resurrection-glory, when the congregation
-of Israel shall see the Messiah, seated as a Royal Priest upon His
-throne, and when the glory of Jehovah shall fill the whole earth, as
-the waters cover the sea. These sublime truths are largely unfolded in
-the Word, they glitter like gems of celestial brilliancy all along the
-inspired page; but lest they should, to any reader, wear the
-suspicious aspect of novelty, I shall refer him to the following
-direct Scripture proofs; viz., Num. xiv. 21; Isaiah ix. 6, 7; xi.;
-xxv. 6-12; xxxii. 1, 2; xxxv.; xxxvii. 31, 32; xl. 1-5; liv.; lix.
-16-21; lx.-lxvi.; _passim_, Jer. xxiii. 5-8; xxx. 10-24; xxxiii. 6-22;
-Ezek. xlviii. 35; Dan. vii. 13, 14; Hos. xiv. 4-9; Zeph. iii. 14-20;
-Zech. iii. 8-10; vi. 12, 13; xiv.
-
-Let us now consider the second point presented in our section, namely,
-the efficacy of the blood. This is unfolded with great fullness, and
-put forward in great prominence. Whether we contemplate the doctrine
-of sacrifice or the doctrine of priesthood, we find the shedding of
-blood gets the same important place. "And he brought the bullock for
-the sin-offering; and Aaron and his sons laid their hands upon the
-head of the bullock for the sin-offering. And he slew it; and Moses
-took the blood, and put it upon the horns of the altar round about
-with his finger, and purified the altar, and poured the blood at the
-bottom of the altar, and sanctified it, to make reconciliation upon
-it." (Chap. viii. 14, 15.) "And he brought the ram for the
-burnt-offering; and Aaron and his sons laid their hands upon the head
-of the ram. And he killed it; and Moses sprinkled the blood upon the
-altar round about." (Ver. 18, 19.) "And he brought the other ram, the
-ram of consecration; and Aaron and his sons laid their hands upon the
-head of the ram. And he slew it; and Moses took of the blood of it,
-and put it upon the tip of Aaron's right ear, and upon the thumb of
-his right hand, and upon the great toe of his right foot. And he
-brought Aaron's sons, and Moses put of the blood upon the tip of their
-right ear, and upon the thumbs of their right hands, and upon the
-great toes of their right feet; and Moses sprinkled the blood upon the
-altar round about." (Ver. 22-24.)
-
-The import of the various sacrifices has been, in some degree,
-developed in the opening chapters of this volume; but the passages
-just quoted serve to show the prominent place which the blood occupies
-in the consecration of the priests. A blood-stained _ear_ was needed
-to hearken to the divine communications, a blood-stained _hand_ was
-needed to execute the services of the sanctuary, and a blood-stained
-_foot_ was needed to tread the courts of the Lord's house. All this is
-perfect in its way. The shedding of blood was the grand foundation of
-all sacrifice for sin, and it stood connected with all the vessels of
-the ministry and with all the functions of the priesthood. Throughout
-the entire range of Levitical service, we observe the value, the
-efficacy, the power, and the wide application of the blood. "Almost
-all things are by the law purged with blood." (Heb. ix. 22.) Christ
-has entered, by His own blood, into heaven itself. He appears on the
-throne of the Majesty in the heavens in the value of all that He has
-accomplished on the cross. His presence on the throne attests the
-worth and acceptableness of His atoning blood. He is there _for us_.
-Blessed assurance! He ever liveth. He never changeth; and we are in
-Him, and as He is. He presents us to the Father in His own eternal
-perfectness; and the Father delights in us as thus presented, even as
-He delights in the One who presents us. This identification is
-typically set forth in "Aaron and his sons" laying their hands upon
-the head of each of the sacrifices. They all stood before God in the
-value of the same sacrifice. Whether it were the "bullock for the
-sin-offering," "the ram for the burnt-offering," or "the ram of
-consecration," they jointly laid their hands on all. True, Aaron alone
-was anointed before the blood was shed,--he was clad in his robes of
-office and anointed with the holy oil before ever his sons were
-clothed or anointed. The reason of this is obvious. Aaron, when spoken
-of by himself, typifies Christ in His own peerless excellency and
-dignity; and, as we know, Christ appeared in all His own personal
-worth and was anointed by the Holy Ghost previous to the
-accomplishment of His atoning work. In all things He has the
-pre-eminence. (Col. i.) Still, there is the fullest identification
-afterwards between Aaron and his sons, as there is the fullest
-identification between Christ and His people. "The Sanctifier and the
-sanctified are all of one." (Heb. ii.) The personal distinctness
-enhances the value of the mystic oneness.
-
-This truth of the distinctness and yet oneness of the Head and members
-leads us naturally to our third and last point, namely, the power of
-the Spirit. We may remark how much takes place between the anointing
-of Aaron and the anointing of his sons with him. The blood is shed,
-the fat consumed on the altar, and the breast waved before the Lord.
-In other words, the Sacrifice is perfected, the sweet odor thereof
-ascends to God, and the One who offered it ascends in the power of
-resurrection, and takes His place on high. All this comes in between
-the anointing of the Head and the anointing of the members. Let us
-quote and compare the passages. First, as to Aaron alone, we read,
-"And he put upon him the coat, and girded him with the girdle, and
-clothed him with the robe, and put the ephod upon him, and he girded
-him with the curious girdle of the ephod, and bound it unto him
-therewith. And he put the breastplate upon him; also he put in the
-breastplate the Urim and the Thummim. And he put the mitre upon his
-head; and upon the mitre, even upon his forefront, did he put the
-golden plate, the holy crown; as the Lord commanded Moses. And Moses
-took the anointing oil, and anointed the tabernacle and all that was
-therein, and sanctified them. And he sprinkled thereof upon the altar
-seven times, and anointed the altar and all his vessels, both the
-laver and his foot, to sanctify them. And he poured of the anointing
-oil upon Aaron's head, and anointed him, to sanctify him." (Chap.
-viii. 7-12.)
-
-Here we have Aaron presented alone. The anointing oil is poured upon
-his head, and that, too, in immediate connection with the anointing of
-all the vessels of the tabernacle. The whole assembly was permitted to
-behold the high-priest clothed in his official robes, mitred and
-anointed; and not only so, but as each garment was put on--as each act
-was performed--as each ceremony was enacted, it was seen to be
-immediately founded upon the authority of the Word. There was nothing
-vague, nothing arbitrary, nothing imaginative: all was divinely
-stable. The need of the congregation was fully met, and met in such a
-way as that it could be said, "This is the thing which Jehovah
-commanded to be done."
-
-Now, in Aaron anointed alone, previous to the shedding of the blood,
-we have a type of Christ, who, until He offered Himself upon the
-cross, stood entirely alone. There could be no union between Him and
-His people save on the ground of death and resurrection. This
-all-important truth has already been referred to, and, in some
-measure, developed in connection with the subject of sacrifice; but it
-adds force and interest to it to see it so distinctly presented in
-connection with the question of priesthood. Without shedding of blood
-there was no remission--the sacrifice was not completed. So, also,
-without shedding of blood Aaron and his sons could not be anointed
-together. Let the reader note this fact; let him be assured of it, it
-is worthy of his deepest attention. We must ever beware of passing
-lightly over any circumstance in the Levitical economy. Every thing
-has its own specific voice and meaning; and the One who designed and
-developed the order can expound to the heart and understanding what
-that order means.
-
-"And Moses took of the anointing _oil_, and of the _blood_ which was
-upon the altar, and sprinkled it upon Aaron, and upon his garments,
-and upon his sons, and upon his sons' garments _with him_; and
-sanctified Aaron, and his garments, and his sons, and his sons'
-garments _with him_." (Chap. viii. 30.) Why were not Aaron's sons
-anointed with him at verse 12? Simply because the blood had not been
-shed. When "the blood" and "the oil" could be connected together, then
-Aaron and his sons could be "anointed" and "sanctified" together, but
-not until then. "And for their sakes I sanctify Myself, that they
-also might be sanctified through the truth." (John xvii. 19.) The
-reader who could lightly pass over so marked a circumstance, or say it
-meant nothing, has yet to learn to value aright the types of the Old
-Testament scriptures--"the shadows of good things to come;" and, on
-the other hand, the one who admits that it does mean something, but
-yet refuses to inquire and understand what that something is, is doing
-serious damage to his own soul, and manifesting but little interest in
-the precious oracles of God.
-
-"And Moses said unto Aaron and to his sons, 'Boil the flesh at the
-door of the tabernacle of the congregation; and there eat it with the
-bread that is in the basket of consecrations, as I commanded, saying,
-Aaron and his sons shall eat it. And that which remaineth of the flesh
-and of the bread shall ye burn with fire. And ye shall not go out of
-the door of the tabernacle of the congregation in seven days, until
-the days of your consecration be at an end; for seven days shall He
-consecrate you. As He hath done this day, so the Lord hath commanded
-to do, to make an atonement for you. Therefore shall ye abide at the
-door of the tabernacle of the congregation day and night seven days,
-and keep the charge of the Lord, that ye die not; for so I am
-commanded.'" (Ver. 31-35.) These verses furnish a fine type of Christ
-and His people feeding together upon the results of accomplished
-atonement. Aaron and his sons, having been anointed together on the
-ground of the shed blood, are here presented to our view as shut in
-within the precincts of the tabernacle during "seven days." A striking
-figure of the present position of Christ and His members during the
-entire of this dispensation--shut in with God, and waiting for the
-manifestation of the glory. Blessed position! Blessed portion! Blessed
-hope! To be associated with Christ, shut in with God, waiting for the
-day of glory, and, while waiting for the glory, feeding upon the
-riches of divine grace, in the power of holiness, are blessings of the
-most precious nature--privileges of the very highest order. Oh, for a
-capacity to take them in, a heart to enjoy them, a deeper sense of
-their magnitude! May our hearts be withdrawn from all that pertains to
-this present evil world, so that we may feed upon the contents of "the
-basket of consecrations," which is our proper food as priests in the
-sanctuary of God.
-
-"And it came to pass _on the eighth day_, that Moses called Aaron, and
-his sons, and _the elders of Israel_. And he said unto Aaron, 'Take
-thee a young calf for a sin-offering, and a ram for a burnt-offering,
-without blemish, and offer them before the Lord. And unto _the
-children of Israel_ thou shalt speak, saying, Take ye a kid of the
-goats for a sin-offering; and a calf and a lamb, both of the first
-year, without blemish, for a burnt-offering; also a bullock and a ram
-for peace-offerings, to sacrifice before the Lord; and a meat-offering
-mingled with oil; for TO-DAY THE LORD WILL APPEAR UNTO YOU.'" (Chap.
-ix. 1-4.)
-
-The "seven days" being over, during which Aaron and his sons were shut
-in in the retirement of the tabernacle, the whole congregation is now
-introduced, and the glory of Jehovah unfolds itself. This gives great
-completeness to the whole scene. The shadows of good things to come
-are here passing before us, in their divine order. The "eighth day" is
-a shadow of that bright millennial morning which is about to dawn upon
-this earth, when the congregation of Israel shall behold the true
-Priest coming forth from the sanctuary, where He is now hidden from
-the eyes of men, and with Him a company of priests--the companions of
-His retirement, and the happy participators of His manifested glory.
-In short, nothing, as a type or shadow, could be more complete. In the
-first place, Aaron and his sons washed with water--a type of Christ
-and His people, as viewed in God's eternal decree, sanctified together
-in purpose. (Chap. viii. 6.) Then we have the mode and order in which
-this purpose was to be carried out. Aaron, in solitude, is robed and
-anointed--a type of Christ as sanctified and sent into the world, and
-anointed by the Holy Ghost. (Ver. 7-12; comp. Luke iii. 21, 22; John
-x. 36; xii. 24.) Then we have the presentation and acceptance of the
-sacrifice, in virtue of which Aaron and his sons were anointed and
-sanctified _together_ (ver. 14-29.)--a type of the cross, in its
-application to those who now constitute Christ's priestly household,
-who are united to Him, anointed with Him, hidden with Him, and
-expecting with Him "the eighth day," when He with them shall be
-manifested in all the brightness of that glory which belongs to Him in
-the eternal purpose of God. (John xiv. 19; Acts ii. 33; xix. 1-7; Col.
-iii. 1-4.) Finally, we have Israel brought into the full enjoyment of
-the results of accomplished atonement. They are gathered before the
-Lord; "and Aaron lifted up his hand toward the people, and blessed
-them, and came down from offering of the sin-offering, and the
-burnt-offering, and peace-offerings." (See chap. ix. 1-22.)
-
-What, now, we may legitimately inquire, remains to be done? Simply
-that the top-stone should be brought forth with shoutings of victory
-and hymns of praise. "And Moses and Aaron went into the tabernacle of
-the congregation, and came out, and blessed the people: and _the glory
-of the Lord appeared unto all the people_. And there came a fire out
-from before the Lord, and consumed upon the altar the burnt-offering
-and the fat: which when all the people saw, THEY SHOUTED, AND FELL ON
-THEIR FACES." (Ver. 23, 24.) This was the shout of victory--the
-prostration of worship. All was complete. The sacrifice, the robed and
-mitred priest, the priestly family associated with their head, the
-priestly benediction, the appearance of the king and priest; in short,
-nothing was lacking, and therefore the divine glory appeared, and the
-whole assembly fell prostrate in adoring worship. It is altogether a
-truly magnificent scene--a marvelously beautiful shadow of good things
-to come. And be it remembered, that all which is here shadowed forth
-will ere long be fully actualized. Our great High-Priest has passed
-into the heavens, in the full value and power of accomplished
-atonement. He is hidden there now, and with Him all the members of His
-priestly family; but when the "seven days" have run their course, and
-"the eighth day" casts its beams upon the earth, then shall the
-remnant of Israel--a repentant and an expectant people--hail, with a
-shout of victory, the manifested presence of the Royal Priest; and in
-immediate association with Him shall be seen a company of worshipers,
-occupying the most exalted position. These are "the good things to
-come"--things, surely, well worth waiting for--things worthy of God to
-give--things in which He shall be eternally glorified, and His people
-eternally blessed.
-
-
-
-
-CHAPTER X.
-
-
-The page of human history has ever been a sadly blotted one. It is a
-record of failure from first to last. Amid all the delights of Eden,
-man hearkened to the tempter's lie (Gen. iii.); when preserved from
-judgment by the hand of electing love, and introduced into a restored
-earth, he was guilty of the sin of intemperance (Gen. ix.); when
-conducted, by Jehovah's outstretched arm, into the land of Canaan, he
-"forsook the Lord, and served Baal and Ashtaroth" (Judges ii. 13.);
-when placed at the very summit of earthly power and glory, with
-untold wealth at his feet, and all the resources of the world at his
-command, he gave his heart to the uncircumcised stranger. (1 Kings
-xi.) No sooner had the blessings of the gospel been promulgated than
-it became needful for the Holy Ghost to prophesy concerning "grievous
-wolves," "apostacy," and all manner of failure. (Acts xx. 29; 1 Tim.
-iv. 1-3; 2 Tim. iii. 1-5; 2 Pet. ii.; Jude.) And, to crown all, we
-have the prophetic record of human apostacy from amid all the
-splendors of millennial glory. (Rev. xx. 7-10.)
-
-Thus, man spoils every thing. Place him in a position of highest
-dignity, and he will degrade himself; endow him with the most ample
-privileges, and he will abuse them; scatter blessings around him in
-richest profusion, and he will prove ungrateful, place him in the
-midst of the most impressive institutions, and he will corrupt them.
-Such is man! Such is nature in its fairest forms and under the most
-favorable circumstances!
-
-Hence, therefore, we are in a measure prepared for the words with
-which our chapter opens--"And Nadab and Abihu, the sons of Aaron, took
-either of them his censer, and put fire therein, and put incense
-thereon, and offered strange fire before the Lord, which He commanded
-them not." What a contrast to the scene with which our last section
-closed! There, all was done "as the Lord commanded," and the result
-was, manifested glory; here, something is done "which the Lord
-commanded them not," and the result is, judgment. Hardly had the echo
-of the shout of victory died away ere the elements of a spurious
-worship were prepared,--hardly had the divine position been assumed
-ere it was deliberately abandoned, through neglect of the divine
-commandment. No sooner were those priests inaugurated than they
-grievously failed in the discharge of their priestly functions.
-
-And in what did their failure consist? Were they spurious priests?
-were they mere pretenders? By no means. They were genuine sons of
-Aaron--true members of the priestly family--duly appointed priests.
-Their vessels of ministry, and their priestly garments too, would seem
-to have been all right. What, then, was their sin? Did they stain the
-curtains of the tabernacle with human blood? or pollute the sacred
-precincts with some crime which shocks the moral sense? We have no
-proof of their having done so. Their sin was this: "They offered
-strange fire before the Lord, which He commanded them not." Here was
-their sin. They departed in their worship from the plain word of
-Jehovah, who had fully and plainly instructed them as to the mode of
-their worship. We have already alluded to the divine fullness and
-sufficiency of the word of the Lord, in reference to every branch of
-priestly service. There was no room left for man to introduce what he
-might deem desirable or expedient. "This is the thing which the Lord
-hath commanded" was quite sufficient. It made all very plain and very
-simple. Nothing was needed on man's part save a spirit of implicit
-obedience to the divine command. But herein they failed. Man has
-always proved himself ill-disposed to walk in the narrow path of
-strict adherence to the plain word of God. The bypath has ever seemed
-to present resistless charms to the poor human heart. "Stolen waters
-are sweet, and bread eaten in secret is pleasant." (Prov. ix. 17.)
-Such is the enemy's language; but the lowly, obedient heart knows full
-well that the path of subjection to the Word of God is the only one
-that leads to "waters" that are really "sweet," or to "bread" that can
-be rightly called "pleasant." Nadab and Abihu might have deemed one
-kind of "fire" as good as another, but it was not their province to
-decide as to that. They should have acted according to the word of the
-Lord; but instead of this, they took their own way and reaped the
-awful fruits thereof. "He knoweth not that the dead are there; and
-that her guests are in the depths of hell."
-
-"And there went out fire from the Lord, and devoured them, and they
-died before the Lord." How deeply solemn! Jehovah was dwelling in the
-midst of His people, to govern, to judge, and to act, according to the
-claims of His nature. At the close of chapter ix, we read, "And there
-came a fire out from before the Lord, and consumed upon the altar the
-burnt-offering and the fat." This was Jehovah's acceptance of a true
-sacrifice; but in chapter x, it is His judgment upon erring priests.
-It is a double action of the same fire. The burnt-offering went up as
-a sweet odor: the "strange fire" was rejected as an abomination. The
-Lord was glorified in the former; but it would have been a dishonor
-to accept the latter. Divine grace accepted and delighted in that
-which was a type of Christ's most precious sacrifice: divine holiness
-rejected that which was the fruit of man's corrupt will--a will never
-more hideous and abominable than when active in the things of God.
-
-"Then Moses said unto Aaron, 'This is it that the Lord spake, saying,
-I will be sanctified in them that come nigh Me, and before all the
-people I will be glorified.'" The dignity and glory of the entire
-economy depended upon the strict maintenance of Jehovah's righteous
-claims. If these were to be trifled with, all was forfeited. If man
-were permitted to defile the sanctuary of the divine presence by
-"strange fire," there was an end to every thing. Nothing could be
-permitted to ascend from the priestly censer but the pure fire,
-kindled from off the altar of God, and fed by the "pure incense beaten
-small." Beauteous type of true saintly worship, of which the Father is
-the object, Christ the material, and the Holy Ghost the power. Man
-must not be allowed to introduce his devices into the worship of God.
-All his efforts can only issue in the presentation of "strange
-fire"--unhallowed incense--false worship. His very best attempts are
-an absolute abomination in the sight of God.
-
-I speak not here of the honest struggles of earnest spirits searching
-after peace with God,--of the sincere efforts of upright, though
-unenlightened, consciences to attain to a knowledge of the
-forgiveness of sins by works of law or the ordinances of symtematic
-religion; all such will doubtless issue, through the exceeding
-goodness of God, in the clear light of a known and an enjoyed
-salvation. They prove very clearly that peace is earnestly sought;
-though, at the same time, they prove just as clearly that peace has
-not yet been found. There never yet was one who honestly followed the
-faintest glimmerings of light which fell upon his understanding who
-did not, in due time, receive more. "To him that hath shall more be
-given." And again, "The path of the just is as the shining light,
-which shineth more and more unto the perfect day."
-
-All this is as plain as it is encouraging; but it leaves wholly
-untouched the question of the human will, and its impious workings in
-connection with the service and worship of God. All such workings must
-inevitably call down, sooner or later, the solemn judgment of a
-righteous God, who cannot suffer His claims to be trifled with. "I
-will be sanctified in them that come nigh Me, and before all the
-people I will be glorified." Men will be dealt with according to their
-profession. If men are honestly seeking, they will assuredly find; but
-when men approach as worshipers, they are no longer to be regarded as
-seekers, but as those who profess to have found; and then, if their
-priestly censer smokes with unhallowed fire--if they offer unto God
-the elements of a spurious worship--if they profess to tread His
-courts, unwashed, unsanctified, unsubdued--if they place on His altar
-the workings of their own corrupt will, what must be the result?
-Judgment! Yes, sooner or later, judgment must come. It may linger, but
-it will come. It could not be otherwise. And not only must judgment
-come at last, but there is, in every case, the immediate rejection on
-the part of Heaven of all worship which has not the Father for its
-object, Christ for its material, and the Holy Ghost for its power.
-God's holiness is as quick to reject all "strange fire" as His grace
-is ready to accept the faintest, feeblest breathings of a true heart.
-He must pour out His righteous judgment upon all false worship, though
-He will never "quench the smoking flax nor break the bruised reed."
-The thought of this is most solemnizing, when one calls to mind the
-thousands of censers smoking with strange fire throughout the wide
-domain of christendom. May the Lord, in His rich grace, add to the
-number of true worshipers, who worship the Father in spirit and in
-truth. (John iv.) It is infinitely happier to think of the true
-worship ascending from honest hearts to the throne of God, than to
-contemplate, even for a moment, the spurious worship on which the
-divine judgments must ere long be poured out. Every one who knows,
-through grace, the pardon of his sins through the atoning blood of
-Jesus, can worship the Father in spirit and in truth. He knows the
-proper ground, the proper object, the proper title, the proper
-capacity of worship. These things can only be known in a divine way.
-They do not belong to nature or to earth. They are spiritual and
-heavenly. Very much of that which passes among men for the worship of
-God is but "strange fire" after all. There is neither the pure fire
-nor the pure incense, and therefore Heaven accepts it not; and albeit
-the divine judgment is not seen to fall upon those who present such
-worship as it fell upon Nadab and Abihu of old, this is only because
-"God is in Christ reconciling the world unto Himself, not imputing
-their trespasses unto them." It is not because the worship is
-acceptable to God, but because God is gracious. The time, however, is
-rapidly approaching when the strange fire will be quenched
-forever--when the throne of God shall no longer be insulted by clouds
-of impure incense ascending from unpurged worshipers--when all that is
-spurious shall be abolished, and the whole universe shall be as one
-vast and magnificent temple, in which the one true God--Father, Son,
-and Holy Ghost--shall be worshiped throughout the everlasting ages.
-
-    "Grateful incense this, ascending
-      Ever to the Father's throne;
-    Every knee to Jesus bending,
-      All the mind in heaven is one.
-
-    All the Father's counsels claiming
-      Equal honors to the Son,
-    All the Son's effulgence beaming
-      Makes the Father's glory known.
-
-    By the Spirit all pervading,
-      Hosts unnumbered round the Lamb,
-    Crowned with light and joy unfading,
-      Hail Him as the great 'I AM.'"
-
-For this the redeemed are waiting; and, blessed be God, it is but a
-little while when all their longing desires shall be fully met, and
-met forever--yea, met after such a fashion as to elicit from each and
-all the touching confession of Sheba's queen that "the half was not
-told me." May the Lord hasten the happy time!
-
-We must now return to our solemn chapter, and, lingering a little
-longer over it, endeavor to gather up and bear away with us some of
-its salutary teaching; for truly salutary it is, in an age like the
-present, when there is so much "strange fire" abroad.
-
-There is something unusually arresting and impressive in the way in
-which Aaron received the heavy stroke of divine judgment.--"_Aaron
-held his peace._" It was a solemn scene. His two sons struck dead at
-his side--smitten down by the fire of divine judgment.[20] He had but
-just seen them clothed in their garments of glory and beauty--washed,
-robed, and anointed. They had stood with him before the Lord to be
-inaugurated into the priestly office; they had offered, in company
-with him, the appointed sacrifices; they had seen the beams of the
-divine glory darting from the shekinah; they had seen the fire of
-Jehovah fall upon the sacrifice and consume it; they had heard the
-shout of triumph issuing from an assembly of adoring worshipers;--all
-this had but recently passed before him; and now, alas! his two sons
-lie at his side in the grasp of death. The fire of the Lord, which so
-recently fed upon an acceptable sacrifice, had now fallen in judgment
-upon them, and what could he say? Nothing. "Aaron held his peace." "I
-was dumb and opened not my mouth, because Thou didst it." It was the
-hand of God; and although it might, in the judgment of flesh and
-blood, seem to be a very heavy hand, yet he had only to bow his head
-in silent awe and reverent acquiescence. "_I_ was dumb ... because
-_Thou_ didst it." This was the suited attitude in the presence of the
-divine visitation. Aaron doubtless felt that the very pillars of his
-house were shaken by the thunder of divine judgment, and he could only
-stand in silent amazement in the midst of the soul-subduing scene. A
-father bereaved of his two sons, and in such a manner, and under such
-circumstances, was no ordinary case. It furnished a deeply impressive
-commentary upon the words of the Psalmist, "God is greatly to be
-feared in the assembly of the saints, and to be had in reverence of
-all them that are about Him." (Psalm lxxxix.) "Who would not fear
-Thee, O Lord, and glorify Thy name?" May we learn to walk softly in
-the divine presence--to tread Jehovah's courts with unshod foot and
-reverent spirit. May our priestly censer ever bear upon it the one
-material--the beaten incense of Christ's manifold perfections, and may
-the power of the Spirit kindle up the hallowed flame. All else is not
-only worthless, but vile. Every thing that springs from nature's
-energy, every thing produced by the actings of the human will--the
-most fragrant incense of man's devising--the most intense ardor of
-natural devotion, will all issue in "strange fire," and evoke the
-solemn judgment of the Lord God Almighty. Oh for a thoroughly truthful
-heart and worshiping spirit, in the presence of our God and Father,
-continually!
-
-  [20] Lest any reader should be troubled with a difficulty in reference
-  to the souls of Nadab and Abihu, I would say that no such question
-  ought ever to be raised. In such cases as Nadab and Abihu in Leviticus
-  x, Korah and his company in Numbers xvi, the whole congregation,
-  Joshua and Caleb excepted, whose carcases fell in the wilderness
-  (Numb. xiv. and Heb. iii.), Achan and his family (Josh. vii.), Ananias
-  and Sapphira (Acts v.), those who were judged for abuses at the Lord's
-  table (1 Cor. xi.),--in all such cases, the question of the soul's
-  salvation is never raised. We are simply called to see in them the
-  solemn actings of God in government in the midst of His people. This
-  relieves the mind from all difficulty. Jehovah dwelt, of old, between
-  the cherubim, to judge His people in every thing; and God the Holy
-  Ghost dwells now in the Church, to order and govern according to the
-  perfection of His presence. He was so really and personally present
-  that Ananias and Sapphira could lie to Him, and He could execute
-  judgment upon them. It was as positive and as immediate an exhibition
-  of His actings in government as we have in the matter of Nadab and
-  Abihu, or Achan, or any other.
-
-  This is a great truth to get hold of. God is not only _for_ His
-  people, but _with_ them, and _in_ them. He is to be counted upon for
-  every thing, whether it be great or small. He is present to comfort
-  and help. He is there to chasten and judge; He is there "for exigence
-  of every hour." He is sufficient. Let faith count upon Him. "Where two
-  or three are gathered together in My name, there am I." (Matt. xviii.
-  20.) And, assuredly, where He is, we want no more.
-
-But let not any upright, though timid, heart be discouraged or
-alarmed. It is too often the case that those who really ought to be
-alarmed take no heed, while those for whom the Spirit of grace would
-only design a word of comfort and encouragement apply to themselves
-in a wrong way the startling warnings of holy Scripture. No doubt, the
-meek and contrite heart that trembles at the word of the Lord is in a
-safe condition; but then we should remember that a father warns his
-child, not because he does not regard him as his child, but because he
-does, and one of the happiest proofs of the relationship is the
-disposition to receive and profit by the warning. The parental voice,
-even though its tone be that of solemn admonition, will reach the
-child's heart, but certainly not to raise in that heart a question as
-to its relationship with the one who speaks. If a son were to question
-his sonship whenever his father warns, it would be a poor affair
-indeed. The judgment which had just fallen upon Aaron's house did not
-make him doubt that he was really a priest; it merely had the effect
-of teaching him how to conduct himself in that high and holy position.
-
-"And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his
-sons, 'Uncover not your heads, neither rend your clothes; lest ye die,
-and lest wrath come upon all the people: but let your brethren, the
-whole house of Israel, bewail the burning which the Lord hath kindled.
-And ye shall not go out from the door of the tabernacle of the
-congregation, lest ye die; for the anointing oil of the Lord is upon
-you.' And they did according to the word of Moses."
-
-Aaron, Eleazar, and Ithamar were to remain unmoved in their elevated
-place--their holy dignity--their position of priestly sanctity.
-Neither the failure nor yet the judgment consequent thereon was to be
-allowed to interfere with those who wore the priestly robes and were
-anointed with "the oil of the Lord." That holy oil had placed them in
-a sacred inclosure, where the influences of sin, of death, and of
-judgment could not reach them. Those who were outside, who were at a
-distance from the sanctuary, who were not in the position of priests,
-they might "bewail the burning;" but as for Aaron and his sons, they
-were to go on in the discharge of their hallowed functions as though
-nothing had happened. Priests in the sanctuary were not to bewail, but
-to worship--they were not to weep, as in the presence of death, but to
-bow their anointed heads in the presence of the divine visitation.
-"The fire of the Lord" might act, and do its solemn work of judgment;
-but to a priest it mattered not what that "fire" had come to
-do--whether to express the divine approval by consuming a sacrifice,
-or the divine displeasure by consuming the offerers of "strange
-fire"--he had but to worship. That "fire" was a well-known
-manifestation of the divine presence in Israel of old, and whether it
-acted in "mercy or in judgment," the business of all true priests was
-to worship. "I will sing of mercy and of judgment; unto Thee, O Lord,
-will I sing."
-
-There is a deep and holy lesson for the soul in all this. Those who
-are brought nigh to God, in the power of the blood, and by the
-anointing of the Holy Ghost, must move in a sphere beyond the range
-of nature's influences. Priestly nearness to God gives the soul such
-an insight into all His ways, such a sense of the rightness of all His
-dispensations, that one is enabled to worship in His presence, even
-though the stroke of His hand has removed from us the object of tender
-affection. It may be asked, Are we to be Stoics? I ask, Were Aaron and
-his sons Stoics? Nay, they were priests. Did they not feel as men?
-Yes; but they worshiped as priests. This is profound. It opens up a
-region of thought, feeling, and experience in which nature can never
-move--a region of which, with all its boasted refinement and
-sentimentality, nature knows absolutely nothing. We must tread the
-sanctuary of God in true priestly energy, in order to enter into the
-depth, meaning, and power of such holy mysteries.
-
-The prophet Ezekiel was called, in his day, to sit down to this
-difficult lesson. "Also the word of the Lord came unto me, saying,
-'Son of man, behold, I take away from thee the desire of thine eyes
-with a stroke: yet neither shalt thou mourn nor weep, neither shall
-thy tears run down. Forbear to cry, make no mourning for the dead,
-bind the tire of thine head upon thee, and put on thy shoes upon thy
-feet, and cover not thy lips, and eat not the bread of _men_.'... And
-I did in the morning as I was commanded." (Ez. xxiv. 16-18.) It will
-be said that all this was as "a sign" to Israel. True; but it proves
-that in prophetic testimony, as well as in priestly worship, we must
-rise superior to all the claims and influences of nature and of earth.
-Aaron's sons and Ezekiel's wife were cut down with a stroke, and yet
-neither the priest nor the prophet was to uncover his head or shed a
-tear.
-
-Oh, my reader, how far have you and I progressed in this profound
-lesson? No doubt both reader and writer have to make the same
-humiliating confession. Too often, alas! we "walk as men" and "eat the
-bread of men"--too often are we robbed of our high priestly privileges
-by the workings of nature and the influences of earth. These things
-must be watched against. Nothing save realized priestly nearness to
-God can ever preserve the heart from the power of evil or maintain its
-spiritual tone. All believers are priests unto God, and nothing can
-possibly deprive them of their position as such; but though they
-cannot lose their position, they may grievously fail in the discharge
-of their functions. These things are not sufficiently distinguished.
-Some there are who, while looking at the precious truth of the
-believer's security, forget the possibility of his failing in the
-discharge of his priestly functions: others, on the contrary, looking
-at the failure, venture to call in question the security.
-
-Now, I desire that my reader should keep clear of both the above
-errors. He should be fully established in the divine doctrine of the
-eternal security of every member of the true priestly house; but he
-should also bear in mind the possibility of failure, and the constant
-need of watchfulness and prayer, lest he should fail. May all those
-who have been brought to know the hallowed elevation of priests unto
-God be preserved, by His heavenly grace, from every species of
-failure, whether it be personal defilement or the presentation of any
-of the varied forms of "strange fire," which abound so in the
-professing church.
-
-"And the Lord spake unto Aaron, saying, 'Do not drink wine nor strong
-drink, thou, nor thy sons with thee, when ye go into the tabernacle of
-the congregation, lest ye die: it shall be a statute forever
-throughout your generations: and that ye may put difference between
-holy and unholy, and between unclean and clean; and that ye may teach
-the children of Israel all the statutes which the Lord hath spoken
-unto them by the hand of Moses.'" (Ver. 8-11.)
-
-The effect of wine is to excite nature, and all natural excitement
-hinders that calm, well-balanced condition of soul which is essential
-to the proper discharge of the priestly office. So far from using any
-means to excite nature, we should treat it as a thing having no
-existence. Thus only shall we be in a moral condition to serve in the
-sanctuary, to form a dispassionate judgment between clean and unclean,
-and to expound and communicate the mind of God. It devolves upon each
-one to judge for himself what, in his special case, would act as "wine
-or strong drink."[21] The things which excite mere nature are
-manifold indeed--wealth, ambition, politics, the varied objects of
-emulation around us in the world. All these things act with exciting
-power upon nature, and entirely unfit us for every department of
-priestly service. If the heart be swollen with feelings of pride,
-covetousness, or emulation, it is utterly impossible that the pure air
-of the sanctuary can be enjoyed, or the sacred functions of priestly
-ministry discharged. Men speak of the versatility of genius, or a
-capacity to turn quickly from one thing to another; but the most
-versatile genius that was ever possessed could not enable a man to
-pass from an unhallowed arena of literary, commercial, or political
-competition, into the holy retirement of the sanctuary of the divine
-presence; nor could it ever adjust the eye that had become dimmed by
-the influence of such scenes, so as to enable it to discern, with
-priestly accuracy, the difference "between holy and unholy, and
-between unclean and clean." No, my reader, God's priests must keep
-themselves apart from "wine and strong drink." Theirs is a path of
-holy separation and abstraction. They are to be raised far above the
-influence of earthly joy as well as earthly sorrow. If they have aught
-to do with "strong wine," it is only that it may "be poured unto the
-Lord for a drink-offering, in the holy place." (Numb. xxviii. 7.) In
-other words, the joy of God's priests is not the joy of earth, but the
-joy of heaven--the joy of the sanctuary. "The joy of the Lord is their
-strength."
-
-  [21] Some have thought that, owing to the special place which this
-  direction about wine occupies, Nadab and Abihu must have been under
-  the influence of strong drink when they offered the "strange fire."
-  But be this as it may, we have to be thankful for a most valuable
-  principle in reference to our conduct as spiritual priests. We are to
-  refrain from every thing which would produce the same effect upon our
-  spiritual man as strong drink produces upon the physical man.
-
-  It needs hardly to be remarked that the Christian should be _most
-  jealous_ over himself as to the use of wine or strong drink. Timothy,
-  as we know, needed an apostolic recommendation to induce him even to
-  touch it for his health's sake. (1 Tim. v.) A beauteous proof of
-  Timothy's habitual self-denial, and of the thoughtful love of the
-  Spirit in the apostle. I must confess that one's moral sense is
-  offended by seeing Christians making use of strong drink in cases
-  where it is very manifestly not medicinal. I rarely, if ever, see a
-  spiritual person indulge in such a thing. One trembles to see a
-  Christian the mere slave of a habit, whatever that habit may be. It
-  proves that he is not keeping his body in subjection.
-
-Would that all this holy instruction were more deeply pondered by us!
-We surely stand much in need of it. If our priestly responsibilities
-are not duly attended to, all must be deranged. When we contemplate
-the camp of Israel, we may observe three circles, and the innermost of
-these circles had its centre in the sanctuary. There was first the
-circle of men of war (Numb. i, ii.); then the circle of Levites round
-about the tabernacle (Numb. iii, iv.); and lastly, the innermost
-circle of priests, ministering in the holy place. Now, let it be
-remembered that the believer is called to move in all those circles.
-He enters into conflict, as a man of war (Eph. vi. 11-17; 1 Tim. i.
-18; vi. 12; 2 Tim. iv. 7.); he serves, as a Levite, in the midst of
-his brethren, according to his measure and sphere (Matt. xv. 14, 15;
-Luke xix. 12, 13.); finally, he sacrifices and worships, as a priest,
-in the holy place (Heb. xiii. 15, 16; 1 Pet. ii. 5, 9.). The last of
-these shall endure forever. And, moreover, it is as we are enabled
-now to move aright in that holy circle that all other relations and
-responsibilities are rightly discharged. Hence, every thing that
-incapacitates us for our priestly functions--every thing that draws us
-off from the centre of that innermost circle, in which it is our
-privilege to move--every thing, in short, that tends to derange our
-priestly relation, or dim our priestly vision, must, of necessity,
-unfit us for the service which we are called to render, and for the
-warfare which we are called to wage.
-
-These are weighty considerations. Let us dwell upon them. The heart
-must be kept right, the conscience pure, the eye single, the spiritual
-vision undimmed. The soul's business in the holy place must be
-faithfully and diligently attended to, else we shall go all wrong.
-Private communion with God must be kept up, else we shall be fruitless
-as servants, and defeated as men of war. It is vain for us to bustle
-about, and run hither and thither in what we call service, or indulge
-in vapid words about Christian armor and Christian warfare. If we are
-not keeping our priestly garments unspotted, and if we are not keeping
-ourselves free from all that would excite nature, we shall assuredly
-break down. The _priest_ must keep his heart with all diligence, else
-the _Levite_ will fail, and the _warrior_ will be defeated.
-
-It is, let me repeat it, the business of each one to be fully aware of
-what it is that to him proves to be "wine and strong drink"--what it
-is that produces excitement--that blunts his spiritual perception, or
-dims his priestly vision. It may be an auction-mart, a cattle-show, a
-newspaper,--it may be the merest trifle. But no matter what it is, if
-it tends to excite, it will disqualify us for priestly ministry; and
-if we are disqualified as priests, we are unfit for every thing,
-inasmuch as our success in every department and in every sphere must
-ever depend upon our cultivating a spirit of worship.
-
-Let us, then, exercise a spirit of self-judgment--a spirit of
-watchfulness over our habits, our ways, and our associations; and when
-we, by grace, discover aught that tends, in the smallest, degree to
-unfit us for the elevated exercises of the sanctuary, let us put it
-away from us, cost what it may. Let us not suffer ourselves to be the
-slaves of a habit. Communion with God should be dearer to our hearts
-than all beside; and just in proportion as we prize that communion,
-shall we watch and pray against any thing that would rob us of
-it--every thing that would excite, ruffle, or unhinge.[22]
-
-  [22] Some, perhaps, may think that the wording of Leviticus x. 9
-  affords a warrant for _occasional_ indulgence in those things which
-  tend to excite the natural mind, inasmuch as it is said, "Do not drink
-  wine nor strong drink ... _when_ ye go into the tabernacle of the
-  congregation." To this we may reply that the sanctuary is not a place
-  which the Christian is _occasionally_ to visit, but a place in which
-  he is _habitually_ to serve and worship. It is the sphere in which he
-  should "live, and move, and have his being." The more we live in the
-  presence of God, the less can we bear to be out of it; and no one who
-  knows the deep joy of being there could lightly indulge in aught that
-  would take or keep him thence. There is not that object within the
-  compass of earth which would, in the judgment of a spiritual mind, be
-  an equivalent for one hour's fellowship with God.
-
-"And Moses spake unto Aaron, and unto Eleazar, and unto Ithamar, his
-sons that were left, 'Take the meat-offering that remaineth of the
-offerings of the Lord made by fire, and eat it without leaven beside
-the altar; for it is most holy: and ye shall eat it in the holy place,
-because it is thy due, and thy sons' due, of the sacrifices of the
-Lord made by fire; for so I am commanded.'" (Ver. 12, 13.)
-
-There are few things in which we are more prone to fail than in the
-maintenance of the divine standard when human failure has set in. Like
-David, when the Lord made a breach upon Uzzah because of his failure
-in putting his hand to the ark, "he was afraid of God that day,
-saying, 'How shall I bring the ark of God home to me?'" (1 Chron.
-xiii. 12.) It is exceedingly difficult to bow to the divine judgment
-and, at the same time, to hold fast the divine ground. The temptation
-is to lower the standard--to come down from the lofty elevation--to
-take human ground. We must ever carefully guard against this evil,
-which is all the more dangerous as wearing the garb of modesty,
-self-distrust, and humility. Aaron and his sons, notwithstanding all
-that had occurred, were to eat the meat-offering in the holy place.
-They were to do so, not because all had gone on in perfect order, but
-"because it is thy due," and "so I am commanded." Though there had
-been failure, yet their place was in the tabernacle; and those who
-were there had certain "dues" founded upon the divine commandment.
-Though man had failed ten thousand times over, the word of the Lord
-could not fail; and that word had secured certain privileges for all
-true priests, which it was their place to enjoy. Were God's priests to
-have nothing to eat--no priestly food, because failure had set in?
-Were those that were left to be allowed to starve, because Nadab and
-Abihu had offered "strange fire"? This would never do. God is
-faithful, and He can never allow any one to be empty in His blessed
-presence. The prodigal may wander and squander and come to poverty,
-but it must ever hold good that "in my Father's house is bread enough
-and to spare."
-
-"And the wave breast and the heave shoulder shall ye eat in a clean
-place; thou, and thy sons, and thy daughters with thee: for they be
-thy due, and thy sons' due, which are _given_ out of the sacrifices of
-peace-offerings of the children of Israel ... by _a statute forever,
-as the Lord hath commanded_." (Ver. 14, 15.) What strength and
-stability we have here! All the members of the priestly family,
-"daughters" as well as "sons"--all, whatever be the measure of energy
-or capacity, are to feed upon "the breast" and "the shoulder"--the
-affections and the strength of the true Peace-offering, as raised from
-the dead, and presented, in resurrection, before God. This precious
-privilege is theirs as "given by a statute forever, as the Lord hath
-commanded." This makes all "sure and steadfast," come what may. Men
-may fail and come short, strange fire may be offered, but God's
-priestly family must never be deprived of the rich and gracious
-portion which divine love has provided and divine faithfulness
-secured "by a statute forever."
-
-However, we must distinguish between those privileges which belonged
-to all the members of Aaron's family, "daughters" as well as "sons,"
-and those which could only be enjoyed by the male portion of the
-family. This point has already been referred to in the notes on the
-offerings. There are certain blessings which are the common portion of
-all believers, simply as such; and there are those which demand a
-higher measure of spiritual attainment and priestly energy to
-apprehend and enjoy. Now, it is worse than vain, yea, it is impious,
-to set up for the enjoyment of this higher measure when we really have
-it not. It is one thing to hold fast the privileges which are "given"
-of God, and can never be taken away, and quite another to assume a
-measure of spiritual capacity to which we have never attained. No
-doubt, we ought to desire earnestly the very highest measure of
-priestly communion--the most elevated order of priestly privilege; but
-then desiring a thing, and assuming to have it, are very different.
-
-This thought will throw light upon the closing paragraph of our
-chapter. "And Moses diligently sought the goat of the sin-offering,
-and, behold, it was burnt: and he was angry with Eleazar and Ithamar,
-the sons of Aaron which were left, saying, 'Wherefore have ye not
-eaten the sin-offering in the holy place, seeing it is most holy, and
-God hath given it to you to bear the iniquity of the congregation, to
-make atonement for them before the Lord? Behold, the blood of it was
-not brought in within the holy place: ye should indeed have eaten it
-in the holy place, as I commanded.' And Aaron said unto Moses,
-'Behold, this day have they offered their sin-offering and their
-burnt-offering before the Lord; and such things have befallen me: and
-if I had eaten the sin-offering to-day, should it have been accepted
-in the sight of the Lord?' And when Moses heard that, he was content."
-
-The "daughters" of Aaron were not permitted to eat of "the
-sin-offering." This high privilege belonged only to the "sons," and it
-was a type of the most elevated form of priestly service. To eat of
-the sin-offering was the expression of full identification with the
-offerer, and this demanded an amount of priestly capacity and energy
-which found its type in "the sons of Aaron." On the occasion before
-us, however, it is very evident that Aaron and his sons were not in a
-condition to rise to this high and holy ground. They ought to have
-been, but they were not. "Such things have befallen me," said Aaron.
-This, no doubt, was to be deplored; but yet, "when Moses heard that,
-he was content." It is far better to be real in the confession of our
-failure and shortcoming, than to put forth pretensions to spiritual
-power which are wholly without foundation.
-
-Thus, then, the tenth chapter of the book of Leviticus opens with
-positive sin and closes with negative failure. Nadab and Abihu offered
-"strange fire," and Eleazar and Ithamar were unable to eat the
-sin-offering. The former was met by divine judgment; the latter, by
-divine forbearance. There could be no allowance for "strange fire." It
-was positively flying in the face of God's plain commandment. There is
-obviously a wide difference between a deliberate rejection of a plain
-command and mere inability to rise to the height of a divine
-privilege. The former is open dishonor done to God; the latter is a
-forfeiture of one's own blessing. There should be neither the one nor
-the other, but the difference between the two is easily traced.
-
-May the Lord, in His infinite grace, ever keep us abiding in the
-secret retirement of His holy presence, abiding in His love, and
-feeding upon His truth. Thus shall we be preserved from "strange fire"
-and "strong drink"--from false worship of every kind and fleshly
-excitement in all its forms. Thus, too, shall we be enabled to carry
-ourselves aright in every department of priestly ministration, and to
-enjoy all the privileges of our priestly position. The communion of a
-Christian is like a sensitive plant. It is easily hurt by the rude
-influences of an evil world. It will expand beneath the genial action
-of the air of heaven, but must firmly shut itself up from the chilling
-breath of time and sense. Let us remember these things, and ever seek
-to keep close within the sacred precincts of the divine presence.
-There, all is pure, safe, and happy.
-
-    Far from a world of grief and sin,
-    With God eternally shut in.
-
-
-
-
-CHAPTER XI.
-
-
-The book of Leviticus may be termed "The Priest's Guide-book." This is
-very much its character. It is full of principles for the guidance of
-such as desire to live in the enjoyment of priestly nearness to God.
-Had Israel gone on with Jehovah according to the grace in which He had
-brought them up out of the land of Egypt, they should have been to Him
-"a kingdom of priests and a holy nation." (Ex. xix. 6.) This, however,
-they failed to do. They put themselves at a distance; they got under
-law and failed to keep it. Hence, Jehovah had to take up a certain
-tribe, and from that tribe a certain family, and from that family a
-certain man, and to him and to his house was granted the high
-privilege of drawing nigh as priests unto God.
-
-Now, the privileges of such a position were immense; but it had its
-heavy responsibilities likewise. There would be the ever-recurring
-demand for the exercise of a discerning mind. "The priest's lips
-should keep knowledge, and they should seek the law at his mouth; for
-he is the messenger of the Lord of hosts." (Mal. ii. 7.) The priest
-was not only to bear the judgment of the congregation before the Lord,
-but also to expound the ordinances of the Lord to the congregation. He
-was to be the ever-ready medium of communication between Jehovah and
-the assembly. He was not merely to know the mind of God for himself,
-but be able also to interpret that mind to the people. All this would
-demand, of necessity, constant watching, constant waiting, constant
-hanging over the page of inspiration, that he might drink in, to his
-very soul, all the precepts, the judgments, the statutes, the laws,
-the commandments, and the ordinances of the God of Israel, so as to be
-able to instruct the congregation in reference to "those things which
-ought to be done."
-
-There was no room left for the play of fancy, the working of
-imagination, the introduction of man's plausible inferences, or the
-cunning devices of human expediency. Every thing was laid down with
-the divine precision and commanding authority of a "Thus saith the
-Lord." Minute and elaborate as was the detail of sacrifices, rites,
-and ceremonies, nothing was left for man's brain to originate. He was
-not even permitted to decide upon the kind of sacrifice to be offered
-upon any given occasion, nor yet as to the mode in which such
-sacrifice was to be presented. Jehovah took care of every thing.
-Neither the congregation nor the priest had any authority whatsoever
-to decree, enact, or suggest so much as a single item throughout all
-the vast array of ordinances in the Mosaic economy. _The word of the
-Lord settled all_: man had _only to obey_.
-
-This, to an obedient heart, was nothing short of an unspeakable mercy.
-It is quite impossible to overestimate the privilege of being
-permitted to betake one's self to the oracles of God, and there find
-the most ample guidance as to all the details of one's faith and
-service day by day. All that we need is a broken will, a mortified
-mind, a single eye. The divine guide-book is as full as we can
-possibly desire: we want no more. To imagine for a moment that aught
-is left for man's wisdom to supply, must be regarded as a flagrant
-insult offered to the sacred canon. No one can read the book of
-Leviticus and not be struck with the extraordinary painstaking on the
-part of Israel's God to furnish His people with the most minute
-instruction upon every point connected with His service and worship.
-The most cursory reader of the book might at least bear away with him
-this touching and interesting lesson.
-
-And truly, if ever there was a time when this self-same lesson needed
-to be read out in the ears of the professing church, this is the time.
-On all hands, the divine sufficiency of holy Scripture is called in
-question. In some cases, this is openly and deliberately done; in
-others, it is with less frankness hinted, insinuated, implied, and
-inferred. The Christian mariner is told, directly or indirectly, that
-the divine chart is insufficient for all the intricate details of his
-voyage--that such changes have taken place in the ocean of life since
-that chart was made that in many cases it is entirely deficient for
-the purposes of modern navigation. He is told that the currents,
-tides, coasts, strands, and shores of that ocean are quite different
-now from what they were some centuries ago, and that, as a necessary
-consequence, he must have recourse to the aids which modern
-navigation supplies, in order to make up for the deficiencies in the
-old chart, which is, as a matter of course, admitted to have been
-perfect at the time it was made.
-
-Now, I earnestly desire that the Christian reader should be able, with
-clearness and decision, to meet this grievous dishonor done to the
-precious volume of inspiration, every line of which comes to him fresh
-from his Father's bosom, through the pen of God the Holy Ghost. I
-desire that he should meet it whether it comes before him in the shape
-of a bold and blasphemous statement or a learned and plausible
-inference. Whatever garb it wears, it owes its origin to the enemy of
-Christ, the enemy of the Bible, the enemy of the soul. If, indeed, the
-Word of God be not sufficient, then where are we? or whither shall we
-turn? To whom shall we betake ourselves for aid if our Father's book
-be in any respect defective? God says that His book can "furnish us
-_thoroughly_ to _all_ good works." (2 Tim. iii. 17.) Man says, No;
-there are many things about which the Bible is silent, which,
-nevertheless, we need to know. Whom am I to believe? God, or man? Our
-reply to any one who questions the divine sufficiency of Scripture is
-just this: Either you are not a "man of God," or else that for which
-you want a warrant is not "a good work." This is plain. No one can
-possibly think otherwise with his eye resting on 2 Timothy iii. 17.
-
-Oh for a deeper sense of the fullness, majesty, and authority of the
-Word of God! We very much need to be braced up on this point. We want
-such a deep, bold, vigorous, influential, and abiding sense of the
-supreme authority of the divine canon, and of its absolute
-completeness for every age, every clime, every position, every
-department--personal, social, and ecclesiastical, as shall enable us
-to withstand every attempt of the enemy to depreciate the value of
-that inestimable treasure. May our hearts enter more into the spirit
-of those words of the Psalmist--"Thy Word is true _from the
-beginning_; and every one of thy righteous judgments _endureth
-forever_." (Psalm cxix. 160.)
-
-The foregoing train of thought is awakened by the perusal of the
-eleventh chapter of the book of Leviticus. Therein we find Jehovah
-entering, in most marvelous detail, into a description of beasts,
-birds, fishes, and reptiles, and furnishing His people with various
-marks by which they were to know what was clean and what was unclean.
-We have the summing up of the entire contents of this remarkable
-chapter in the two closing verses.--"This is the law of the beasts,
-and of the fowl, and of every living creature that moveth in the
-waters, and of every creature that creepeth upon the earth; _to make a
-difference_ between the unclean and the clean, and between the beast
-that may be eaten and the beast that may not be eaten."
-
-With regard to beasts, two things were essential to render them
-clean--they should chew the cud and divide the hoof. "Whatsoever
-parteth the hoof, and is cloven-footed, and cheweth the cud among the
-beasts, that shall ye eat." Either of these marks would, of itself,
-have been wholly insufficient to constitute ceremonial cleanness: the
-two should go together. Now, while these two marks were quite
-sufficient for the guidance of an Israelite as to the cleanness or
-uncleanness of an animal, without any reference as to why or wherefore
-such marks were given or what they meant, yet is the Christian
-permitted to inquire into the spiritual truth wrapped up in these
-ceremonial enactments.
-
-What, then, are we to learn from those two features in a clean animal?
-The chewing of the cud expresses the natural process of "inwardly
-digesting" that which one eats, while the divided hoof sets forth the
-character of one's outward walk. There is, as we know, an intimate
-connection between the two in the Christian life. The one who feeds
-upon the green pastures of the Word of God, and inwardly digests what
-he takes in--the one who is enabled to combine calm meditation with
-prayerful study, will, without doubt, manifest that character of
-outward walk which is to the praise of Him who has graciously given us
-His Word to form our habits and govern our ways.
-
-It is to be feared that many who _read the Bible_ do not _digest the
-Word_. The two things are widely different. One may read chapter after
-chapter, book after book, and not digest so much as a single line. We
-may read the Bible as part of a dull and profitless routine, but,
-through lack of the ruminating powers--the digestive organs, we derive
-no profit whatsoever. This should be carefully looked into. The
-cattle that browse on the green may teach us a wholesome lesson. They
-first diligently gather up the refreshing pasture, and then calmly lie
-down to chew the cud. Striking and beautiful picture of a Christian
-feeding upon and inwardly digesting the precious contents of the
-volume of inspiration! Would that there were more of this amongst us!
-Were we more accustomed to betake ourselves to the Word as the
-necessary pasture of our souls, we should assuredly be in a more
-vigorous and healthy condition. Let us beware of reading the Bible as
-a dead form--a cold duty--a piece of religious routine.
-
-The same caution is needful in reference to the public exposition of
-the Word. Let those who expound Scripture to their fellows first feed
-and digest for themselves,--let them read and ruminate in private, not
-merely for others, but for themselves. It is a poor thing for a man to
-be continually occupied in procuring food for other people, and he
-himself dying of starvation. Then, again, let those who attend upon
-the public ministry of the Word see that they are not doing so
-mechanically, as by the force of mere religious habit, but with an
-earnest desire to "read, mark, learn, and inwardly digest" what they
-hear. Then will both teachers and taught be well-conditioned, the
-spiritual life nourished and sustained, and the true character of
-outward walk exhibited.
-
-But be it remembered that the chewing of the cud must never be
-separated from the divided hoof. If one but partially acquainted with
-the priest's guide-book--unpracticed in the divine ceremonial happened
-to see an animal chewing the cud, he might hastily pronounce him
-clean. This would have been a serious error. A more careful reference
-to the divine directory would at once show that he must mark the
-animal's _walk_--that he must note the impression made by each
-movement--that he must look for the result of the divided hoof.
-"Nevertheless these shall ye not eat of them that chew the cud, or of
-them that divide the hoof; as the camel, because he cheweth the cud,
-but divideth not the hoof, he is unclean unto you," etc., etc. (Ver.
-4-6.)
-
-In like manner the divided hoof was insufficient if not accompanied by
-the chewing of the cud.--"The swine, though he divide the hoof and be
-cloven-footed, yet he cheweth not the cud; he is unclean to you."
-(Ver. 7.) In a word, then, the two things were inseparable in the case
-of every clean animal; and as to the spiritual application, it is of
-the very last importance, in a practical point of view. The inward
-life and the outward walk must go together. A man may profess to love
-and feed upon--to study and ruminate over the Word of God--the pasture
-of the soul; but if his footprints along the pathway of life are not
-such as the Word requires, he is not clean. And on the other hand, a
-man may seem to walk with pharisaic blamelessness; but if his walk be
-not the result of the hidden life, it is worse than worthless. There
-must be the divine principle within, which feeds upon and digests the
-rich pasture of God's Word, else the impression of the footstep will
-be of no avail. The value of each depends upon its inseparable
-connection with the other.
-
-We are here forcibly reminded of a solemn passage in the first epistle
-of John, in which the apostle furnishes us with the two marks whereby
-we may know those that are of God.--"In this the children of God are
-manifest, and the children of the devil: whosoever _doeth not
-righteousness_ is not of God, neither he that _loveth not his
-brother_." (1 John iii. 10.) Here we have the two grand
-characteristics of the eternal life of which all true believers are
-possessed, namely, "righteousness" and "love"--the outward and the
-inward. Both must be combined. Some professing Christians are all for
-love, so called, and some for righteousness. Neither can exist, in a
-divine way, without the other. If that which is called love exist
-without practical righteousness, it will, in reality, be but a lax,
-soft, easy-going habit of mind, which will tolerate all manner of
-error and evil; and if that which is called righteousness exist
-without love, it will be a stern, proud, pharisaic, self-sufficient
-temper of soul, resting upon the miserable basis of personal
-reputation. But where the divine life is in energy, there will ever be
-the inward charity combined with genuine practical righteousness. The
-two elements are essential in the formation of true Christian
-character. There must be the love that will express itself in
-reference to the very feeblest development of that which is of God,
-and, at the same time, the holiness that shrinks, with intense
-abhorrence, from all that is of Satan.
-
-We shall now pass on to the consideration of that which the Levitical
-ceremonial taught with respect to "all that are in the waters." Here,
-again, we find the double mark. "These shall ye eat of all that are in
-the waters: whatsoever hath fins and scales in the waters, in the
-seas, and in the rivers, them shall ye eat. And all that have not fins
-and scales in the seas, and in the rivers, of all that move in the
-waters, and of any living thing which is in the waters, they shall be
-an abomination unto you." (Ver. 9, 10.) Two things were necessary to
-render a fish ceremonially clean, namely, "fins and scales," which
-obviously set forth a certain fitness for the sphere and element in
-which the creature had to move.
-
-But doubtless there was more than this. I believe it is our privilege
-to discern, in the natural properties with which God has endowed those
-creatures which move in the waters, certain spiritual qualities which
-belong to the Christian life. If a fish needs a "fin" to enable him to
-move through the water, and "scales" to resist the action thereof, so
-does the believer need that spiritual capacity which enables him to
-move onward through the scene with which he is surrounded, and, at the
-same time, to resist its influence--to prevent its penetrating--to
-keep it out. These are precious qualities. The fin and the scale are
-pregnant with meaning--full of practical instruction to the
-Christian. They exhibit to us, in ceremonial garb, two things which we
-specially need, namely, spiritual energy to move onward through the
-element which surrounds us, and the power to preserve us from its
-action. The one will not avail without the other. It is of no use to
-possess a capacity to get on through the world if we are not proof
-against the world's influence; and though we may seem to be able to
-keep the world out, yet if we have not the motive-power, we are
-defective. The "fins" would not do without the "scales," nor the
-"scales" without the "fins." Both were required, to render a fish
-ceremonially clean; and we, in order to be properly equipped, require
-to be incased against the penetrating influence of an evil world, and,
-at the same time, to be furnished with a capacity to pass rapidly on.
-
-The whole deportment of a Christian should declare him a pilgrim and a
-stranger here. "_Onward_" must be his motto--ever and only onward. Let
-his locality and his circumstances be what they may, he is to have his
-eye fixed on a home beyond this perishing, passing world. He is
-furnished, by grace, with spiritual ability to go forward--to
-penetrate energetically through all, and carry out the earnest
-aspirations of his heaven-born spirit. And while thus vigorously
-pushing his way onward--while "forcing his passage to the skies," he
-is to keep his inward man fenced round about and fast closed up
-against all external influences.
-
-Oh, for more of the onward bent--the upward tendency! for more holy
-fixedness of soul and profound retirement from this vain world! We
-shall have reason to bless the Lord for our meditations amid the
-ceremonial shadows of the book of Leviticus if we are led thereby to
-long more intensely after those graces which though so dimly portrayed
-there are nevertheless so manifestly needful for us.
-
-From verse 13 to verse 24 of our chapter, we have the law with respect
-to birds. All of the carnivorous kind, that is, all that fed on flesh,
-were unclean; the omnivorous, or those who could eat any thing, were
-unclean; all those which though furnished with power to soar into the
-heavens would nevertheless grovel upon the earth were unclean. As to
-the latter class, there were some exceptional cases (ver. 21, 22.);
-but the general rule, the fixed principle, the standing ordinance, was
-as distinct as possible--"All fowls that creep, going upon all fours,
-shall be an abomination unto you." (Ver. 20.) All this is very simple
-in its instruction to us. Those fowls that could feed upon flesh,
-those that could swallow any thing or every thing, and all groveling
-fowls, were to be unclean to the Israel of God, because so pronounced
-by the God of Israel; nor can the spiritual mind have any difficulty
-in discerning the fitness of such an ordinance. We can not only trace
-in the habits of the above three classes of fowl the just ground of
-their being pronounced unclean, but we can also see in them the
-striking exhibition of that in nature which is to be strenuously
-guarded against by every true Christian. Such an one is called to
-refuse every thing of a carnal nature. Moreover, he cannot feed
-promiscuously upon every thing that comes before him. He must "try the
-things that differ;" he must "take heed what he hears;" he must
-exercise a discerning mind, a spiritual judgment, a heavenly taste.
-Finally, he must use his wings; he must rise on the pinions of faith,
-and find his place in the celestial sphere to which he belongs. In
-short, there must be nothing groveling, nothing promiscuous, nothing
-unclean, for the Christian.
-
-As to "creeping things," the following was the general rule: "And
-every creeping thing that creepeth upon the earth shall be an
-abomination; it shall not be eaten." (Ver. 41.) How wonderful to think
-of the condescending grace of Jehovah! He could stoop to give
-directions about a crawling reptile. He would not leave His people at
-a loss as to the most trivial affair. The priest's guide-book
-contained the most ample instructions as to every thing. He desired to
-keep His people free from the defilement consequent upon touching,
-tasting, or handling aught that was unclean. They were not their own,
-and hence they were not to do as they pleased. They belonged to
-Jehovah; His name was called upon them; they were identified with Him.
-His Word was to be their grand regulating standard in every case. From
-it they were to learn the ceremonial _status_ of beasts, birds,
-fishes, and creeping things. They were not to think their own
-thoughts, to exercise their own reasoning powers, or be guided by
-their own imaginations in such matters. _God's Word was to be their
-sole directory._ Other nations might eat what they pleased, but Israel
-enjoyed the high privilege of eating that only which was pleasing to
-Jehovah.
-
-Nor was it as to the mere matter of _eating_ aught that was unclean
-that the people of God were so jealously guarded. Bare _contact_ was
-forbidden. (See ver. 8, 24, 26-28, 31-41.) It was impossible for a
-member of the Israel of God to touch that which was unclean without
-contracting defilement. This is a principle largely unfolded both in
-the law and the prophets.--"Thus saith the Lord of hosts, 'Ask ye now
-the priests concerning the law, saying, If one bear holy flesh in the
-skirt of his garment, and with his skirt do touch bread, or pottage,
-or wine, or oil, or any meat, shall it be holy?' And the priests
-answered and said, 'No.' Then said Haggai, 'If one that is unclean by
-a dead body _touch_ any of these, shall it be unclean?' And the
-priests answered and said, 'It shall be unclean.'" (Hag. ii. 11-13.)
-Jehovah would have His people holy in all things. They were neither to
-eat nor touch aught that was unclean.--"Ye shall not make yourselves
-abominable with any creeping thing that creepeth, neither shall ye
-make yourselves unclean with them, that ye should be defiled thereby."
-Then follows the powerful reason for all this careful
-separation.--"_For I am the Lord your God_: ye shall therefore
-sanctify yourselves, and ye shall be holy; _for I am holy_: neither
-shall ye defile yourselves with any manner of creeping thing that
-creepeth upon the earth. For I am the Lord that bringeth you up out of
-the land of Egypt, to be _your God_: ye shall therefore be holy, _for
-I am holy_." (Ver. 43-45.)
-
-It is well to see that the personal holiness of God's people--their
-entire separation from all manner of uncleanness, flows out of their
-relationship to Him. It is not upon the principle of "Stand by
-thyself: I am holier than thou;" but simply this: "God is holy," and
-therefore all who are brought into association with Him must be holy
-likewise. It is in every way worthy of God that _His_ people should be
-holy. "Thy testimonies are very sure: holiness becometh Thy house, O
-Lord, forever." What else save holiness could become the house of such
-an One as Jehovah? If any one had asked an Israelite of old, Why do
-you shrink so from that reptile which crawls along the path? He would
-have replied, Jehovah is holy, and I belong to Him. He has said,
-"Touch not." So also now, if a Christian be asked why he walks apart
-from the ten thousand things in which the men of this world
-participate, his answer is simply to be, _My Father is holy_. This is
-the true foundation of personal holiness. The more we contemplate the
-divine character, and enter into the power of our relationship to God,
-in Christ, by the energy of the Holy Ghost, the holier we must, of
-necessity, be. There can be no progress in the condition of holiness
-into which the believer is introduced, but there is and ought to be
-progress in the apprehension, experience, and practical exhibition of
-that holiness. These things should never be confounded. All believers
-are in the same condition of holiness or sanctification, but their
-practical measure may vary to any conceivable degree. This is easily
-understood. The condition arises out of our _being brought_ nigh to
-God by the blood of the cross; the practical measure will depend upon
-our _keeping_ nigh by the power of the Spirit. It is not a man setting
-up for something superior in himself--for a greater degree of personal
-sanctity than is ordinarily possessed--for being in any wise better
-than his neighbors. All such pretensions are utterly contemptible in
-the judgment of every right-thinking person. But then, if God, in His
-exceeding grace, stoop down to our low estate and lift us into the
-holy elevation of His blessed presence, in association with Christ,
-has He not a right to prescribe what our character is to be as thus
-brought nigh? Who could think of calling in question a truth so
-obvious? And further, are we not bound to aim at the maintenance of
-that character which He prescribes? Are we to be accused of
-presumption for so doing? Was it presumption in an Israelite to refuse
-to touch "a creeping thing"? Nay, it would have been presumption of
-the most daring and dangerous character to have done so. True, he
-might not have been able to make an uncircumcised stranger understand
-or appreciate the reason of his conduct; but this was not his
-province. Jehovah had said, "Touch not," not because an Israelite was
-holier in himself than a stranger, but because Jehovah was holy, and
-Israel belonged to Him. It needed the eye and the heart of a
-circumcised disciple of the law of God, in order to discern what was
-clean and what was not. An alien knew no difference. Thus it must ever
-be. It is only Wisdom's children that can justify her and approve her
-heavenly ways.
-
-Ere turning from the eleventh chapter of Leviticus, my reader might,
-with much spiritual profit, compare it with the tenth chapter of Acts,
-ver. 11-16. How strange it must have appeared to one who had, from his
-earliest days, been taught the principles of the Mosaic ritual, to see
-a vessel descending from heaven, "wherein were _all manner_ of
-four-footed beasts of the earth, and wild beasts, and _creeping
-things_, and fowls of the air;" and not only to see such a vessel so
-filled, but also to hear a voice, saying, "Rise, Peter; kill and eat."
-How wonderful! No examination of hoofs or habits! There was no need of
-this. The vessel and its contents had come from heaven. This was
-enough. The Jew might ensconce himself behind the narrow inclosures of
-the Jewish ritual, and exclaim, "Not so, Lord; for I have never eaten
-any thing that is common or unclean;" but then the tide of divine
-grace was rising majestically above all such inclosures, in order to
-embrace, in its mighty compass, "all manner" of objects, and bear them
-upward to heaven, in the power and on the authority of those precious
-words, "What God hath cleansed, that call not thou common." It
-mattered not what was in the vessel if God had cleansed it. The
-Author of the book of Leviticus was about to raise the thoughts of
-His servant above the barriers which that book had erected, into all
-the magnificence of Heaven's grace. He would teach him that true
-cleanness--the cleanness which Heaven demanded--was no longer to
-consist in chewing the cud, dividing the hoof, or any such ceremonial
-marks, but in being washed in the blood of the Lamb, which cleanseth
-from all sin, and renders the believer clean enough to tread the
-sapphire pavement of the heavenly courts.
-
-This was a noble lesson for a Jew to learn; it was a divine lesson,
-before the light of which the shadows of the old economy must pass
-away. The hand of sovereign grace has thrown open the door of the
-kingdom, but not to admit aught that is unclean. This could not be.
-Nothing unclean can enter heaven. But then, a cloven hoof was no
-longer to be the criterion, but "_what God hath cleansed_." When God
-cleanses a man, he must needs be clean. Peter was about to be sent to
-open the kingdom to the Gentiles, as he had already opened it to the
-Jews, and his Jewish heart needed to be enlarged. He needed to get
-above the dark shadows of a by-gone age, into the meridian light that
-was shining from an open heaven, in virtue of a completed sacrifice.
-He needed to get out of the narrow current of Jewish prejudices, and
-be borne upon the bosom of that mighty tide of grace which was about
-to roll through the length and breadth of a lost world. He had to
-learn, too, that the standard by which true cleanness must be
-regulated was no longer carnal, ceremonial, and earthly, but
-spiritual, moral, and heavenly. Assuredly, we may say, these were
-noble lessons for the apostle of the circumcision to learn upon the
-housetop of Simon the tanner. They were eminently calculated to
-soften, to expand, and elevate a mind which had been trained amid the
-contracting influences of the Jewish system. We bless the Lord for
-these precious lessons. We bless Him for the large and wealthy place
-in which He has set us, by the blood of the cross. We bless Him that
-we are no longer hemmed round about by "Touch not this; taste not
-that; handle not the other thing;" but that His Word assures us that
-"every creature of God is good, and nothing to be refused, if it be
-received with thanksgiving; for it is sanctified by the Word of God
-and prayer." (1 Tim. iv. 4, 5.)
-
-
-
-
-CHAPTER XII.
-
-
-This brief section reads out to us, after its own peculiar fashion,
-the double lesson of "man's ruin and God's remedy." But though the
-fashion is peculiar, the lesson is most distinct and impressive. It
-is, at once, deeply humbling and divinely comforting. The effect of
-all Scripture, when interpreted to one's own soul directly by the
-power of the Holy Ghost, is to lead us out of self to Christ. Wherever
-we see our fallen nature, at whatever stage of its history we
-contemplate it--whether in its conception, at its birth, or at any
-point along its whole career, from the womb to the coffin, it wears
-the double stamp of infirmity and defilement. This is sometimes
-forgotten amid the glitter and glare, the pomp and fashion, the wealth
-and splendor, of human life. The mind of man is fruitful in devices to
-cover his humiliation. In various ways he seeks to ornament and gild,
-and put on an appearance of strength and glory, but it is all vain. He
-has only to be seen as he enters this world, a poor helpless creature,
-or as he passes away from it, to take his place with the clod of the
-valley, in order to have a most convincing proof of the hollowness of
-all his pride, the vanity of all his glory. Those whose path through
-this world has been brightened by what man calls glory, have entered
-in nakedness and helplessness, and retreated amid disease and death.
-
-Nor is this all. It is not merely helplessness that belongs to
-man--that characterizes him as he enters this life: there is
-defilement also. "Behold," says the Psalmist, "I was shapen in
-iniquity, and in sin did my mother conceive me." (Ps. li. 5.) "How can
-he be clean that is born of a woman?" (Job xxv. 4.) In the chapter
-before us, we are taught that the conception and birth of "a
-man-child" involved "seven days" of ceremonial defilement to the
-mother, together with thirty-three days of separation from the
-sanctuary; and these periods were doubled in the case of "a
-maid-child." Has this no voice? Can we not read herein a humbling
-lesson? Does it not declare to us, in language not to be
-misunderstood, that man is "an unclean thing," and that he needs the
-blood of atonement to cleanse him? Truly so. Man may imagine that he
-can work out a righteousness of his own, he may vainly boast of the
-dignity of human nature, he may put on a lofty air and assume a
-haughty bearing as he moves across the stage of life; but if he would
-just retire for a few moments and ponder over the short section of our
-book which now lies open before us, his pride, pomp, dignity, and
-righteousness would speedily vanish, and instead thereof, he might
-find the solid basis of all true dignity, as well as the ground of
-divine righteousness, in the cross of our Lord Jesus Christ.
-
-The shadow of this cross passes before us in a double way in our
-chapter; first, in the circumcision of the "man-child," whereby he
-became enrolled as a member of the Israel of God; and secondly, in the
-burnt-offering and sin-offering, whereby the mother was restored from
-every defiling influence, rendered fit once more to approach the
-sanctuary and to come in contact with holy things. "And when the days
-of her purifying are fulfilled, for a son or for a daughter, she shall
-bring a lamb of the first year for a burnt-offering, and a young
-pigeon or a turtle-dove for a sin-offering, unto the door of the
-tabernacle of the congregation, unto the priest; who shall offer it
-before the Lord, and make an atonement for her; and she shall be
-cleansed from the issue of her blood. This is the law for her that
-hath born a male or a female." (Ver. 6, 7.) The death of Christ in its
-two grand aspects is here introduced to our thoughts as the only thing
-which could possibly meet and perfectly remove the defilement
-connected with man's natural birth. The burnt-offering presents the
-death of Christ according to the divine estimate thereof; the
-sin-offering, on the other hand, presents the death of Christ as
-bearing upon the sinner's need.
-
-"And if she be not able to bring a lamb, then she shall bring two
-turtles, or two young pigeons; the one for a burnt-offering and the
-other for a sin-offering; and the priest shall make an atonement for
-her, and she shall be clean." Nothing but blood-shedding could impart
-cleanness. The cross is the only remedy for man's infirmity and man's
-defilement. Wherever that glorious work is apprehended, by faith,
-there is perfect cleanness enjoyed. Now, the apprehension may be
-feeble, the faith may be but wavering, the experience may be shallow;
-but let the reader remember, for his soul's joy and comfort, that it
-is not the depth of his experience, the stability of his faith, or the
-strength of his apprehension, but the divine value, the changeless
-efficacy, of the blood of Jesus. This gives great rest to the heart.
-The sacrifice of the cross is the same to every member of the Israel
-of God whatever be his _status_ in the assembly. The tender
-considerateness of our ever-gracious God is seen in the fact that the
-blood of a turtle-dove was as efficacious for the poor as the blood of
-a bullock for the rich. The full value of the atoning work was alike
-maintained and exhibited in each. Had it not been so, the humble
-Israelite, if involved in ceremonial defilement, might, as she gazed
-upon the well-stocked pastures of some wealthy neighbor, exclaim,
-Alas! what shall I do? how shall I be cleansed? how shall I get back
-to my place and privilege in the assembly? I have neither flock nor
-herd: I am poor and needy. But, blessed be God, the case of such an
-one was fully met. A pigeon or turtle-dove was quite sufficient. The
-same perfect and beautiful grace shines forth in the case of the leper
-in chapter xiv. of our book--"And _if he be poor and cannot get so
-much_, then he shall take, etc.... And he shall offer the one of the
-turtle-doves, or of the young pigeons, _such as he can get; even such
-as he is able to get_.... This is the law of him in whom is the plague
-of leprosy, _whose hand is not able to get_ that which pertaineth to
-his cleansing." (Ver. 21, 30-32.)
-
-Grace meets the needy one just where he is and as he is. The atoning
-blood is brought within the reach of the very lowest, the very
-poorest, the very feeblest. All who need it can have it. "If he be
-poor"--what then? Let him be cast aside? Ah, no; Israel's God could
-never so deal with the poor and needy. There is ample provision for
-all such in the gracious expression, "Such as he can get; even such as
-he is able to get." Most exquisite grace! "To the poor the gospel is
-preached." None can say, The blood of Jesus was beyond me. Each can be
-challenged with the inquiry, How near would you have it brought to
-you? "I bring _near_ My righteousness." How "near"? So near, that it
-is "to him that worketh not, but believeth on Him that justifieth the
-ungodly." (Rom. iv. 5.) Again, "The Word is _nigh_ thee." How "nigh"?
-So nigh, "that if thou shalt confess with thy mouth the Lord Jesus,
-and shalt believe in thine heart that God hath raised Him from the
-dead, thou shalt be saved." (Rom. x. 9.) So also that most touching
-and beautiful invitation, "Ho, every one that thirsteth, come ye to
-the waters, and _he that hath no money_." (Is. lv. 1.)
-
-What matchless grace shines in the expressions, "To him that _worketh
-not_," and, "He that hath _no money_"! They are as like God as they
-are unlike man. Salvation is as free as the air we breathe. Did we
-create the air? did we mingle its component parts? No; but we enjoy
-it, and, by enjoying it, get power to live and act for Him who made
-it. So is it in the matter of salvation. We get it without a fraction,
-without an effort. We feed upon the wealth of another, we rest in the
-work finished by another; and, moreover, it is by so feeding and
-resting that we are enabled to work for Him on whose wealth we feed
-and in whose work we rest. This is a grand gospel paradox, perfectly
-inexplicable to legality, but beautifully plain to faith. Divine grace
-delights in making provision for those who are "not able" to make
-provision for themselves.
-
-But there is another invaluable lesson furnished by this twelfth
-chapter of Leviticus. We not only read herein the grace of God to the
-poor, but, by comparing its closing verse with Luke ii. 24, we learn
-the amazing depth to which God stooped in order to manifest that
-grace. The Lord Jesus Christ--God manifest in the flesh--the pure and
-spotless Lamb--the Holy One, who knew no sin, was "made of a woman,"
-and that woman (wondrous mystery!), having borne in her womb, and
-brought forth, that pure and perfect, that holy and spotless, human
-body, had to undergo the usual ceremonial, and accomplish the days of
-her purification, according to the law of Moses. And not only do we
-read divine grace in the fact of her having thus to purify herself,
-but also the mode in which this was accomplished.--"And to offer a
-sacrifice according to that which is said in the law of the Lord, _a
-pair of turtle-doves or two young pigeons_." From this simple
-circumstance we learn that the reputed parents of our blessed Lord
-Jesus were so poor as to be obliged to take advantage of the gracious
-provision made for those whose means did not afford "a lamb for a
-burnt-offering." What a thought! The Lord of glory, the most high God,
-Possessor of heaven and earth, the One to whom pertained "the cattle
-upon a thousand hills"--yea, the wealth of the universe, appeared in
-the world which His hands had made, in the narrow circumstances of
-humble life. The Levitical economy had made provision for the poor,
-and the mother of Jesus availed herself thereof. Truly there is a
-profound lesson in this for the human heart. The Lord Jesus did not
-make His appearance in this world in connection with the great or the
-noble. He was pre-eminently a poor man. He took His place with the
-poor.--"For ye know the grace of our Lord Jesus Christ, that though He
-was rich, yet for our sakes He became poor, that ye through His
-poverty might be rich." (2 Cor. viii. 9.)
-
-May it ever be our joy to feed upon this precious grace of our Lord
-Jesus Christ, by which we have been made rich for time and for
-eternity. He emptied Himself of all that love could give, that we
-might be filled; He stripped Himself that we might be clothed; He died
-that we might live. He, in the greatness of His grace, traveled down
-from the height of divine wealth into the depth of human poverty, in
-order that we might be raised from the dunghill of nature's ruin, to
-take our place amid the princes of His people forever. Oh that the
-sense of this grace, wrought in our hearts by the power of the Holy
-Ghost, may constrain us to a more unreserved surrender of ourselves to
-Him, to whom we owe our present and everlasting felicity, our riches,
-our life, our all!
-
-
-
-
-CHAPTERS XIII. & XIV.
-
-
-Of all the functions which, according to the Mosaic ritual, the priest
-had to discharge, none demanded more patient attention or more strict
-adherence to the divine guide-book than the discernment and proper
-treatment of leprosy. This fact must be obvious to every one who
-studies, with any measure of care, the very extensive and important
-section of our book at which we have now arrived.
-
-There were two things which claimed the priest's vigilant care,
-namely, the purity of the assembly, and the grace which could not
-admit of the exclusion of any member save on the most clearly
-established grounds. Holiness could not permit any one to remain in
-who ought to be out; and on the other hand, grace would not have any
-one out who ought to be in. Hence, therefore, there was the most
-urgent need, on the part of the priest, of watchfulness, calmness,
-wisdom, patience, tenderness, and enlarged experience. Things might
-seem trifling which in reality were serious, and things might look
-like leprosy which were not it at all. The greatest care and coolness
-were needed. A judgment rashly formed, a conclusion hastily arrived
-at, might involve the most serious consequences, either as regards the
-assembly or some individual member thereof.
-
-This will account for the frequent occurrence of such expressions as
-the following; namely, "The priest shall look"--"The priest shall shut
-up him that hath the plague _seven days_"--"And the priest shall look
-on him the seventh day"--"Then the priest shall shut him up _seven
-days more_"--"And the priest shall _look on him again_ the seventh
-day"--"And the priest shall _see him_"--"Then the priest shall
-_consider_." No case was to be hastily judged or rashly decided. No
-opinion was to be formed from mere hearsay. Personal observation,
-priestly discernment, calm reflection, strict adherence to the written
-Word--the holy, infallible guide-book--all these things were
-imperatively demanded of the priest if he would form a sound judgment
-of each case. He was not to be guided by his own thoughts, his own
-feelings, his own wisdom, in any thing. He had ample guidance in the
-Word, if only he was subject thereto. Every point, every feature,
-every movement, every variation, every shade and character, every
-peculiar symptom and affection--all was provided for, with divine
-fullness and forethought, so that the priest only needed to be
-acquainted with and subject to the Word in all things, in order to be
-preserved from ten thousand mistakes.
-
-Thus much as to the priest and his holy responsibilities.
-
-We shall now consider the disease of leprosy, as developed in a
-person, in a garment, or in a house.
-
-Looking at this disease in a physical point of view, nothing can
-possibly be more loathsome; and being, so far as man is concerned,
-totally incurable, it furnishes a most vivid and appalling picture of
-sin--sin in one's nature, sin in his circumstances, sin in an
-assembly. What a lesson for the soul in the fact that such a vile and
-humiliating disease should be used as a type of moral evil, whether in
-a member of God's assembly, in the circumstances of any member, or in
-the assembly itself!
-
-I. And first, then, as to leprosy in a person; or in other words, the
-working of moral evil, or of that which might seem to be evil, in any
-member of the assembly. This is a matter of grave and solemn import--a
-matter demanding the utmost vigilance and care on the part of all who
-are concerned in the good of souls and in the glory of God, as
-involved in the well-being and purity of His assembly as a whole or of
-each individual member thereof.
-
-It is important to see that while the broad principles of leprosy and
-its cleansing apply in a secondary sense to any sinner, yet in the
-scripture now before us, the matter is presented in connection with
-those who were God's recognized people. The person who is here seen as
-the subject of priestly examination is a member of the assembly of
-God. It is well to apprehend this. God's assembly must be kept pure,
-because it is His dwelling-place. No leper can be allowed to remain
-within the hallowed precincts of Jehovah's habitation.
-
-But then, mark the care, the vigilance, the perfect patience,
-inculcated upon the priest, lest aught that was not leprosy might be
-treated as such, or lest aught that really was leprosy might be
-suffered to escape. Many things might appear "in the skin"--the place
-of manifestation--"like the plague of leprosy," which, upon patient,
-priestly investigation, would be found to be merely superficial. This
-was to be carefully attended to. Some blemish might make its
-appearance upon the surface, which, though demanding the jealous care
-of the one who had to act for God, was not, in reality, defiling. And
-yet, that which seemed but a superficial blemish might prove to be
-something deeper than the skin, something below the surface, something
-affecting the hidden springs of the constitution. All this claimed the
-most intense care on the part of the priest. (See ver. 2-11.) Some
-slight neglect, some trifling oversight, might lead to disastrous
-consequences. It might lead to the defilement of the assembly, by the
-presence of a confirmed leper, or to the expulsion, for some
-superficial blemish, of a genuine member of the Israel of God.
-
-Now, there is a rich fund of instruction in all this for the people of
-God. There is a difference between personal infirmity and the positive
-energy of evil--between mere defects and blemishes in the outward
-character, and the activity of sin in the members. No doubt it is
-important to watch against our infirmities; for, if not watched,
-judged, and guarded against, they may become the source of positive
-evil. (See ver. 14-28.) Every thing of nature must be judged and kept
-down. We must not make any allowance for personal infirmity _in
-ourselves_, though we should make ample allowance for it _in others_.
-Take, for example, the matter of an irritable temper. I should judge
-it in myself; I should make allowance for it in another. It may, like
-"the burning boil" in the case of an Israelite (ver. 19, 20.), prove
-the source of real defilement--the ground of exclusion from the
-assembly. Every form of weakness must be watched, lest it become an
-occasion of sin. "A bald forehead" was not leprosy, but it was that in
-which leprosy might appear, and hence it had to be watched. There may
-be a hundred things which are not in themselves sinful, but which may
-become the occasion of sin if not diligently looked after. Nor is it
-merely a question of what, in our estimation, may be termed blots,
-blemishes, and personal infirmities, but even of what our hearts might
-feel disposed to boast of. Wit, humor, vivacity of spirit and
-temper--all these may become the source and centre of defilement. Each
-one has something to guard against--something to keep him ever upon
-the watch-tower. How happy it is that we have a Father's heart to come
-to and count on with respect to all such things! We have the precious
-privilege of coming, at all times, into the presence of unrebuking,
-unupbraiding love, there to tell out all, and obtain grace to help in
-all, and full victory over all. We need not be discouraged so long as
-we see such a motto inscribed on the door of our Father's
-treasury--"He giveth more grace." Precious motto! It has no limit: it
-is bottomless and boundless.
-
-We shall now proceed to inquire what was done in every case in which
-the plague of leprosy was unquestionably and unmistakably defined. The
-God of Israel could bear with infirmity, blemish, and failure; but the
-moment it became a case of defilement, whether in the head, the beard,
-the forehead, or any other part, it could not be tolerated in the holy
-assembly. "The leper in whom the plague is, his clothes shall be rent,
-and his head bare, and he shall put a covering upon his upper lip, and
-shall cry, Unclean, unclean. All the days wherein the plague shall be
-in him he shall be defiled; he is unclean: he shall dwell alone;
-without the camp shall his habitation be." (Ver. 45, 46.) Here was the
-leper's condition, the leper's occupation, the leper's place. With
-rent garments, bare head, and covered lip; crying, "Unclean, unclean;"
-and dwelling outside, in the dreary solitude--the dismal desert waste.
-What could be more humiliating, what more depressing, than this? "He
-shall dwell alone." He was unfit for communion or companionship. He
-was excluded from the only spot in all the world in which Jehovah's
-presence was known or enjoyed.
-
-Reader, behold, in the poor, solitary leper, a vivid type of one in
-whom sin is working. This is really what it means. It is not, as we
-shall see presently, a helpless, ruined, guilty, convicted sinner,
-whose guilt and misery have come thoroughly out, and who is,
-therefore, a fit subject for the love of God and the blood of Christ.
-No; we see in the excluded leper one in whom sin is actually
-working--one in whom there is the positive energy of evil. This is
-what defiles and shuts out from the enjoyment of the divine presence
-and the communion of saints. So long as sin is working, there can be
-no fellowship with God or with His people. "He shall dwell alone;
-without the camp shall his habitation be." How long? "All the days
-wherein _the plague_ shall be in him." This is a great practical
-truth. The energy of evil is the death-blow to communion. There may be
-the outward appearance--the mere form--the hollow profession, but
-communion there can be none so long as the energy of evil is there.
-It matters not what the character or amount of the evil may be--if it
-were but the weight of a feather--if it were but some foolish thought,
-so long as it continues to work, it must hinder communion--it must
-cause a suspension of fellowship. It is when it rises to a head--when
-it comes to the surface--when it is brought thoroughly out that it can
-be perfectly met and put away by the grace of God and by the blood of
-the Lamb.
-
-This leads us to a deeply interesting point in connection with the
-leper--a point which must prove a complete paradox to all save those
-who understand God's mode of dealing with sinners. "And if a leprosy
-break out abroad in the skin, and the leprosy cover all the skin of
-him that hath the plague, from his head even to his foot, wheresoever
-the priest looketh; then the priest shall consider; and, behold, if
-the leprosy have covered all his flesh, he shall pronounce him clean
-that hath the plague: it is all turned white: he is clean." (Chap.
-xiii. 12, 13.) The moment a sinner is in his true place before God,
-the whole question is settled: directly his real character is fully
-brought out, there is no further difficulty. He may have to pass
-through much painful exercise ere he reaches this point--exercise
-consequent upon his refusal to take his true place--to bring out "all
-the truth" with respect to what he is; but the moment he is brought to
-say, from his heart, "_Just as I am_," the free grace of God flows
-down to him. "When I kept silence, my bones waxed old through my
-roaring all the day long. For day and night Thy hand was heavy upon
-me: my moisture is turned into the drought of summer." (Ps. xxxii. 3,
-4.) How long did this painful exercise continue? Until the whole truth
-was brought out--until all that which was working inwardly came fully
-to the surface.--"I acknowledged my sin unto Thee, and mine iniquity
-have I not hid. I said, 'I will confess my transgressions unto the
-Lord,' and Thou forgavest the iniquity of my sin." (Ver. 5.)
-
-It is deeply interesting to mark the progress of the Lord's dealing
-with the leprous man, from the moment that the suspicion is raised, by
-certain features in the place of manifestation, until the disease
-covers the whole man, "from the crown of the head unto the sole of the
-foot." There was no haste and no indifference. God ever enters the
-place of judgment with a slow and measured pace; but when He does
-enter, He must act according to the claims of His nature. He can
-patiently investigate. He can wait for "seven days;" and should there
-be the slightest variation in the symptoms, He can wait "seven days
-more;" but the moment it is found to be the positive working of
-leprosy, there can be no toleration. "Without the camp shall his
-habitation be." How long? Until the disease comes fully to the
-surface. "If the leprosy have covered _all_ his flesh, he shall
-pronounce him clean." This is a most precious and interesting point.
-The very smallest speck of leprosy was intolerable to God; and yet
-when the whole man was covered, from head to foot, he was pronounced
-clean--that is, he was a proper subject for the grace of God and the
-blood of atonement.
-
-Thus is it, in every case, with the sinner. God is "of purer eyes than
-to behold evil, and cannot look upon iniquity" (Hab. i. 13.); and yet
-the moment a sinner takes his true place, as one thoroughly lost,
-guilty, and undone--as one in whom there is not so much as a single
-point on which the eye of Infinite Holiness can rest with
-complacency--as one who is so bad that he cannot possibly be worse,
-there is an immediate, a perfect, a divine settlement of the entire
-matter. The grace of God deals with sinners, and when I know myself to
-be a sinner, I know myself to be one whom Christ came to save. The
-more clearly any one can prove me to be a sinner, the more clearly he
-establishes my title to the love of God and the work of Christ. "For
-Christ also hath once suffered for sins, the just for the unjust, that
-He might bring us to God." (1 Pet. iii. 18.) Now, if I am "unjust," I
-am one of those very people for whom Christ died, and I am entitled to
-all the benefits of His death. "There is not a just man upon earth;"
-and inasmuch as I am "upon earth," it is plain that I am "unjust," and
-it is equally plain that Christ died for me--that He suffered for my
-sins. Since, therefore, Christ died for me, it is my happy privilege
-to enter into the immediate enjoyment of the fruits of His sacrifice.
-This is as plain as plainness itself. It demands no effort
-whatsoever. I am not called to be any thing but just what I am. I am
-not called to feel, to experience, to realize any thing. The Word of
-God assures me that Christ died for me just as I am; and if He died
-for me, I am as safe as He is Himself. There is nothing against me:
-Christ met all. He not only suffered for my "_sins_," but He "made an
-end of _sin_." He abolished the entire system in which, as a child of
-the first Adam, I stood, and He has introduced me into a new position,
-in association with Himself, and there I stand before God, free from
-all charge of sin and all fear of judgment.
-
-    "Just as I am--without one plea,
-    But that Thy blood was shed for me,
-    And that Thou bid'st me come to Thee,
-      O Lamb of God, I come!"
-
-How do I know that His blood was shed for me? By the Scriptures.
-Blessed, solid, eternal ground of knowledge! Christ suffered for sins:
-I have gotten sins. Christ died, "the just for the unjust:" I am
-unjust. Wherefore the death of Christ appropriates itself to me as
-fully, as immediately, and as divinely as though I were the only
-sinner upon earth. It is not a question of my appropriation,
-realization, or experience. Many souls harass themselves about this.
-How often has one heard such language as the following: "Oh, I believe
-that Christ died for sinners, but I cannot _realize_ that my sins are
-forgiven. I cannot apply, I cannot appropriate, I do not experience
-the benefit of Christ's death"! All this is self, and not Christ; it
-is feeling, and not Scripture. If we search from cover to cover of
-the blessed volume, we shall not find a syllable about being saved by
-realization, experience, or appropriation. The gospel applies itself
-to all who are on the ground of being lost. Christ died for sinners.
-That is just what I am; wherefore He died for me. How do I know this?
-is it because I feel it? By no means. How then? By the Word of God.
-"Christ died for our sins according to the Scriptures; He was buried,
-and rose again the third day according to the Scriptures." (1 Cor. xv.
-3, 4.) Thus it is all "according to the Scriptures." If it were
-according to our feelings, we should be in a deplorable way, for our
-feelings are hardly the same for the length of a day, but the
-Scriptures are ever the same. "Forever, O Lord, Thy Word is settled in
-heaven."--"Thou hast magnified Thy Word above all Thy name."
-
-No doubt it is a very happy thing to realize, to feel, and to
-experience; but if we put these things in the place of Christ, we
-shall neither have them nor the Christ that yields them. If I am
-occupied with Christ, I shall realize; but if I put my realization in
-place of Christ, I shall have neither the one nor the other. This is
-the sad condition of thousands. Instead of resting on the stable
-authority of "the Scriptures," they are ever looking into their own
-hearts, and hence they are always uncertain and, as a consequence,
-always unhappy. A condition of doubt is a condition of torture; but
-how can I get rid of my doubt? Simply by relying on the divine
-authority of "the Scriptures." Of what do the Scriptures testify? Of
-Christ. (John v.) They declare that Christ died for our sins, and that
-He was raised again for our justification. (Rom. iv.) This settles
-every thing. The self-same authority that tells me I am unjust tells
-me also that Christ died for me. Nothing can be plainer than this. If
-I were aught else than unjust, the death of Christ would not be for me
-at all; but being unjust, it is divinely fitted, divinely intended,
-and divinely applied to me. If I am occupied with any thing in, of, or
-about myself, it is plain I have not entered into the full spiritual
-application of Leviticus xiii. 12, 13--I have not come to the Lamb of
-God "_just as I am_." It is when the leper is covered from head to
-foot that he is on the true ground. It is there and there alone that
-grace can meet him. "Then the priest shall consider; and, behold, if
-the leprosy have covered all his flesh, he shall pronounce him clean
-that hath the plague: it is all turned white: he is clean." Precious
-truth! "Where sin abounded, grace did much more abound." So long as I
-think there is a single spot which is not covered with the direful
-disease, I have not come to the end of myself. It is when my true
-condition is fully disclosed to my view that I really understand the
-meaning of salvation by grace.
-
-The force of all this will be more fully apprehended when we come to
-consider the ordinances connected with the cleansing of the leper, in
-chapter xiv. of our book. We shall now briefly enter upon the
-question of leprosy in a garment, as presented in chapter xiii. 47-59.
-
-II. The garment or skin suggests to the mind the idea of a man's
-circumstances or habits. This is a deeply practical point. We are to
-watch against the working of evil in our ways just as carefully as
-against evil in ourselves. The same patient investigation is
-observable with respect to a garment as in the case of a person. There
-is no haste, neither is there any indifference.--"The priest shall
-look upon the plague, and shut up it that hath the plague seven days."
-There must be no indifference, no indolence, no carelessness. Evil may
-creep into our habits and circumstances in numberless ways, and hence
-the moment we perceive aught of a suspicious nature, it must be
-submitted to a calm, patient process of priestly investigation. It
-must be "shut up seven days," in order that it may have full time to
-develop itself perfectly.
-
-"And he shall look on the plague on the seventh day: if the plague be
-spread in the garment, either in the warp, or in the woof, or in a
-skin, or in any work that is made of skin, the plague is a fretting
-leprosy; it is unclean. He shall therefore burn that garment." The
-wrong habit must be given up the moment I discover it. If I find
-myself in a thoroughly wrong position, I must abandon it. The burning
-of the garment expresses the act of judgment upon evil, whether in a
-man's habits or circumstances. There must be no trifling with evil. In
-certain cases the garment was to be "washed," which expresses the
-action of the Word of God upon a man's habits. "Then the priest shall
-command that they wash the thing wherein the plague is, and he shall
-shut it up _seven days more_." There is to be patient waiting, in
-order to ascertain the effect of the Word. "And the priest shall look
-on the plague, after that it is washed; and, behold, if the plague
-have not changed, ... thou shalt burn it in the fire." When there is
-any thing radically and irremediably bad in one's position or habits,
-the whole thing is to be given up. "And if the priest look, and,
-behold, the plague be somewhat dark after the washing of it; then he
-shall rend it out of the garment." The Word may produce such an effect
-as that the wrong features in a man's character, or the wrong points
-in his position, shall be given up, and the evil be got rid of; but if
-the evil continue after all, the whole thing must be condemned and set
-aside.
-
-There is a rich mine of practical instruction in all this. We must
-look well to the position which we occupy, the circumstances in which
-we stand, the habits we adopt, the character we wear. There is special
-need of watchfulness. Every suspicious symptom and trait must be
-sedulously guarded, lest it should prove, in the sequel, to be "a
-fretting" or "spreading leprosy," whereby we ourselves and many others
-may be defiled. We may be placed in a position attached to which there
-are certain wrong things which can be given up without entirely
-abandoning the position; and on the other hand, we may find ourselves
-in a situation in which it is impossible to "abide with God." Where
-the eye is single, the path will be plain. Where the one desire of the
-heart is to enjoy the divine presence, we shall easily discover those
-things which tend to deprive us of that unspeakable blessing.
-
-May our hearts be tender and sensitive; may we cultivate a deeper,
-closer walk with God; and may we carefully guard against every form of
-defilement, whether in person, in habit, or in association.
-
-We shall now proceed to consider the beauteous and significant
-ordinances connected with the cleansing of the leper, in which we
-shall find some of the most precious truths of the gospel presented to
-us.
-
-"And the Lord spake unto Moses, saying, 'This shall be the law of the
-leper in the day of his cleansing: he shall be brought unto the
-priest: and the priest shall go forth out of the camp." (Chap. xiv.
-1-3.) We have already seen the place which the leper occupied. He was
-outside the camp, in the place of moral distance from God--from His
-sanctuary and His assembly. Moreover, he dwelt in dreary solitude, in
-a condition of uncleanness. He was beyond the reach of human aid, and
-as for himself, he could only communicate defilement to every one and
-every thing he touched. It was therefore obviously impossible that he
-could do aught to cleanse himself. If, indeed, he could only defile by
-his very touch, how could he possibly cleanse himself? how could he
-contribute towards, or co-operate in, his cleansing? Impossible. As
-an unclean leper, he could not do so much as a single thing for
-himself; _all_ had to be done _for_ him. He could not make his way to
-God, but God could make His way to him. He was shut up to God. There
-was no help for him either in himself or in his fellow-man. It is
-clear that one leper could not cleanse another; and it is equally
-clear that if a leper touched a clean person, he rendered him unclean.
-His _only_ resource was in God. He was to be a debtor to grace for
-every thing.
-
-Hence, we read, "The priest shall go forth out of the camp." It is not
-said, The leper shall go. This was wholly out of the question. It was
-of no use talking to the leper about going or doing. He was consigned
-to dreary solitude; whither could he go? He was involved in helpless
-defilement; what could he do? He might long for fellowship and long to
-be clean, but his longings were those of a lonely helpless leper. He
-might make efforts after cleansing, but his efforts could but prove
-him unclean, and tend to spread defilement. Before ever he could be
-pronounced "clean," a work had to be wrought for him--a work which he
-could neither do nor help to do--a work which had to be wholly
-accomplished by another. The leper was called to "stand still" and
-behold the priest doing a work in virtue of which the leprosy could be
-perfectly cleansed. The priest accomplished _all_: the leper did
-_nothing_.
-
-"Then shall the priest command to take for him that is to be cleansed,
-two birds, alive and clean, and cedar-wood, and scarlet, and hyssop.
-And the priest shall command that one of the birds be killed in an
-earthen vessel over running water." In the priest going forth from the
-camp--forth from God's dwelling-place--we behold the blessed Lord
-Jesus coming down from the bosom of the Father, His eternal
-dwelling-place, into this polluted world of ours, where He beheld us
-sunk in the polluting leprosy of sin. He, like the good Samaritan,
-"came where we were." He did not come half-way merely; He did not come
-nine-tenths of the way; He came all the way. This was indispensable.
-He could not consistently with the holy claims of the throne of God
-have bidden our leprosy to depart had He remained in the bosom. He
-could call worlds into existence by the word of His mouth, but when
-leprous sinners had to be cleansed, something more was needed. "God so
-loved the world, that He gave His only begotten Son." When worlds were
-to be framed, God had but to speak; when sinners had to be saved, He
-had to give His Son. "In this was manifested the love of God towards
-us, because that God sent His only begotten Son into the world, that
-we might live through Him. Herein is love, not that we loved God, but
-that He loved us, and sent His Son to be the propitiation for our
-sins." (1 John iv. 9, 10.)
-
-But there was far more to be accomplished than the mission and
-incarnation of the Son. It would have availed the leper but little
-indeed had the priest merely gone forth from the camp and looked upon
-his low and forlorn condition. Blood-shedding was essentially
-necessary ere leprosy could be removed. The death of a spotless victim
-was needed. "Without shedding of blood is no remission." (Heb. ix.
-22.) And be it observed that the shedding of blood was the real basis
-of the leper's cleansing. It was not a mere circumstance, which, in
-conjunction with others, contributed to the leper's cleansing. By no
-means. The giving up of the life was the grand and all-important fact.
-When this was accomplished, the way was open, every barrier was
-removed, God could deal in perfect grace with the leper. This point
-should be distinctly laid hold of if my reader would fully enter into
-the glorious doctrine of the blood.
-
-"And the priest shall command that one of the birds be killed in an
-earthen vessel over running water." Here we have the acknowledged type
-of the death of Christ, "who through the eternal Spirit offered
-Himself without spot to God." "He was crucified in weakness." (Heb.
-ix.; 2 Cor. xiii.) The greatest, the mightiest, the most glorious, the
-most momentous work that ever was accomplished, throughout the wide
-universe of God, was wrought "in weakness." Oh, my reader, how
-terrible a thing must sin be in the judgment of God when His own
-beloved Son had to come down from heaven and hang upon yonder cursed
-tree, a spectacle to men, to angels, and to devils, in order that you
-and I might be forgiven! And what a type of sin have we in leprosy!
-Who would have thought that that little "bright spot" appearing on the
-person of some member of the congregation was a matter of such grave
-consequence? But, ah! that little "bright spot" was nothing less than
-the energy of evil in the place of manifestation. It was the index of
-the dreadful working of sin in the nature; and ere that person could
-be fitted for a place in the assembly, or for the enjoyment of
-communion with a holy God, the Son of God had to leave those bright
-heavens and descend into the lowest parts of the earth, in order to
-make a full atonement for that which exhibited itself merely in the
-form of a little "bright spot." Let us remember this. Sin is a
-dreadful thing in the estimation of God. He cannot tolerate so much as
-a single sinful thought. Before one such thought could be forgiven,
-Christ had to die upon the cross. The most trifling sin (if any sin
-can be called trifling,) demanded nothing less than God's eternal and
-coequal Son. But, eternal praise be to God, what sin demanded,
-redeeming love freely gave; and now God is infinitely more glorified
-in the forgiveness of sins than He could have been had Adam maintained
-his original innocency. God is more glorified in the salvation, the
-pardon, the justification, the preservation, and final glorification
-of guilty man than He could have been in maintaining an innocent man
-in the enjoyment of creation-blessings. Such is the precious mystery
-of redemption. May our hearts enter, by the power of the Holy Ghost,
-into the living and profound depths of this wondrous mystery.
-
-"As for the living bird, he shall take it, and the cedar-wood, and
-the scarlet, and the hyssop, and shall dip them and the living bird in
-the blood of the bird that was killed over the running water. And he
-shall sprinkle upon him that is to be cleansed from the leprosy seven
-times, and shall pronounce him clean, and shall let the living bird
-loose into the open field." The blood being shed, the priest can enter
-directly and fully upon his work. Up to this, we read, "The priest
-shall command;" but now he acts immediately himself. The death of
-Christ is the basis of His priestly ministration. Having entered with
-His own blood into the holy place, He acts as our great High-Priest,
-applying to our souls all the precious results of His atoning work,
-and maintaining us in the full and divine integrity of the position
-into which His sacrifice has introduced us. "For every high-priest is
-ordained to offer gifts and sacrifices: wherefore it is of necessity
-that this Man have somewhat also to offer. For if He were on earth, He
-should not be a priest." (Heb. viii. 3, 4.)
-
-We could hardly have a more perfect type of the resurrection of Christ
-than that presented in "the living bird let loose into the open
-field." It was not let go until after the death of its companion; for
-the two birds typify one Christ in two stages of His blessed work,
-namely, death and resurrection. Ten thousand birds let loose would not
-have availed for the leper. It was that living bird, mounting upward
-into the open heavens, bearing upon his wing the significant token of
-accomplished atonement--it was that which told out the great fact that
-the work was done, the ground cleared, the foundation laid. Thus is
-it in reference to our blessed Lord Jesus Christ. His resurrection
-declares the glorious triumph of redemption. "He rose again the third
-day according to the Scriptures." " He was raised again for our
-justification." It is this that sets the burdened heart free and
-liberates the struggling conscience. The Scriptures assure me that
-Jesus was nailed to the cross under the weight of my sins; but the
-same Scriptures assure me that He rose from the grave without one of
-those sins upon Him. Nor is this all. The same Scriptures assure me
-that all who put their trust in Jesus are as free from all charge of
-guilt as He is; that there is no more wrath or condemnation for them
-than for Him; that they are in Him, one with Him, accepted in Him,
-co-quickened, co-raised, co-seated, with Him. Such is the peace-giving
-testimony of the Scriptures of truth--such the record of God who
-cannot lie. (See Rom. vi. 6-11; viii. 1-4; 2 Cor. v. 21; Eph. ii. 5,
-6; Col. ii. 10-15; 1 John iv. 17.)
-
-But we have another most important truth set before us in verse 6 of
-our chapter. We not only see our full deliverance from guilt and
-condemnation, as beautifully exhibited in the living bird let loose,
-but we see also our entire deliverance from all the attractions of
-earth and all the influences of nature. "The scarlet" would be the apt
-expression of the former, while "the cedar-wood and hyssop" would set
-forth the latter. The cross is the end of all this world's glory. God
-presents it as such, and the believer recognizes it as such. "God
-forbid that I should glory, save in the cross of our Lord Jesus
-Christ, whereby the world is crucified unto me, and I unto the world."
-(Gal. vi. 14.)
-
-Then, as to the "cedar-wood and hyssop," they present to us, as it
-were, the two extremes of nature's wide range. Solomon "spake of
-trees, from the cedar-tree that is in Lebanon even unto the hyssop
-that springeth out of the wall." (1 Kings iv. 33.) From the lofty
-cedar which crowns the sides of Lebanon, down to the lowly hyssop--the
-wide extremes and all that lies between--nature in all its departments
-is brought under the power of the cross; so that the believer sees in
-the death of Christ the end of all his guilt, the end of all earth's
-glory, and the end of the whole system of nature--the entire old
-creation. And with what is he to be occupied? With Him who is the
-Antitype of that living bird, with blood-stained feathers, ascending
-into the open heavens. Precious, glorious, soul-satisfying object! A
-risen, ascended, triumphant, glorified Christ, who has passed into the
-heavens, bearing in His sacred Person the marks of an accomplished
-atonement. It is with Him we have to do: we are shut up to Him. He is
-God's exclusive object; He is the centre of heaven's joy, the theme of
-angels' song. We want none of earth's glory, none of nature's
-attractions. We can behold them all, together with our sin and guilt,
-forever set aside by the death of Christ. We can well afford to
-dispense with earth and nature, inasmuch as we have gotten, instead
-thereof, the "unsearchable riches of Christ."
-
-"And he shall sprinkle upon him that is to be cleansed from the
-leprosy seven times, and shall pronounce him clean, and shall let the
-bird loose into the open field." The more deeply we ponder over the
-contents of chapter xiii, the more clearly we shall see how utterly
-impossible it was for the leper to do aught towards his own cleansing.
-All he could do was to "put a covering upon his upper lip;" and all he
-could say was, "Unclean, unclean." It belonged to God, and to Him
-alone, to devise and accomplish a work whereby the leprosy could be
-perfectly cleansed; and further, it belonged to God, and to Him alone,
-to pronounce the leper "clean." Hence it is written, "The priest shall
-sprinkle," and "he shall pronounce him clean." It is not said, The
-leper shall sprinkle and pronounce or imagine himself clean. This
-would never do. God was the Judge--God was the Healer--God was the
-Cleanser. He alone knew what leprosy was, how it could be put away,
-and when to pronounce the leper clean. The leper might have gone on
-all his days covered with leprosy, and yet be wholly ignorant of what
-was wrong with him. It was the Word of God--the Scriptures of
-truth--the divine Record that declared the full truth as to leprosy;
-and nothing short of the self-same authority could pronounce the leper
-clean, and that, moreover, only on the solid and indisputable ground
-of death and resurrection. There is the most precious connection
-between the three things in verse 7: the blood is sprinkled, the
-leper pronounced clean, and the living bird let loose. There is not so
-much as a single syllable about what the leper was to do, to say, to
-think, or to feel. It was enough that he was a leper--a fully
-revealed, a thoroughly judged leper, covered from head to foot. This
-sufficed for him; all the rest pertained to God.
-
-It is of all importance for the anxious inquirer after peace to enter
-into the truth unfolded in this branch of our subject. So many are
-tried by the question of _feeling_, _realizing_, and _appropriating_,
-instead of seeing, as in the leper's case, that the sprinkling of the
-blood was as independent and as divine as the shedding of it. It is
-not said, The leper shall apply, appropriate, or realize, and then he
-shall be clean. By no means. The plan of deliverance was divine; the
-provision of the sacrifice was divine; the shedding of the blood was
-divine; the sprinkling of the blood was divine; the record as to the
-result was divine: in short, it was all divine.
-
-It is not that we should undervalue realization, or, to speak more
-correctly, communion, through the Holy Ghost, with all the precious
-results of Christ's work for us. Far from it: we shall see presently
-the place assigned thereto in the divine economy. But then we are no
-more saved by realization than the leper was cleansed by it. The{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}
-{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} gospel, by which we are saved, is that "Christ died for our
-sins according to the Scriptures; and that He was buried, and that He
-rose again the third day according to the Scriptures." There is
-nothing about realization here. No doubt it is happy to realize. It is
-a very happy thing for one who was just on the point of being drowned
-to realize himself in a life-boat; but clearly he is saved by the boat
-and not by his realization. So it is with the sinner that believes on
-the Lord Jesus Christ. He is saved by death and resurrection. Is it
-because he realizes it? No; but because God says it. It is "_according
-to the Scriptures_." Christ died and rose again, and on that ground
-God pronounces him clean.
-
-    "No condemnation, O my soul!
-      _'Tis God that speaks the word._"
-
-This gives immense peace to the soul. I have to do with God's plain
-record, which nothing can ever shake. That record has reference to
-God's own work. It is He Himself who has wrought all that was needful
-in order to my being pronounced clean in His sight. My pardon no more
-depends upon my realization than upon any "works of righteousness that
-I have done;" and it no more depends upon my works of righteousness
-than it does upon my crimes. In a word, it depends exclusively upon
-the death and resurrection of Christ. How do I know it? God tells me.
-It is "according to the Scriptures."
-
-There are perhaps few things which disclose the deep-seated legality
-of our hearts more strikingly than this oft-raised question of
-realization. We _will_ have in something of self, and thus so sadly
-mar our peace and liberty in Christ. It is mainly because of this
-that I dwell at such length upon the beautiful ordinance of the
-cleansing of the leper, and especially on the truth unfolded in
-chapter xiv. 7. It was the priest that sprinkled the blood, and it was
-the priest that pronounced the leper clean. Thus it is in the case of
-the sinner. The moment he is on his true ground, the blood of Christ
-and the Word of God apply themselves without any further question or
-difficulty whatever; but the moment this harassing question of
-realization is raised, the peace is disturbed, the heart depressed,
-and the mind bewildered. The more thoroughly I get done with self, and
-become occupied with Christ, as presented in "the Scriptures," the
-more settled my peace will be. If the leper had looked at himself when
-the priest pronounced him clean, would he have found any basis for the
-declaration? Surely not. The sprinkled blood was the basis of the
-divine record, and not any thing in or connected with the leper. The
-leper was not asked how he felt or what he thought; he was not
-questioned as to whether he had a deep sense of the vileness of his
-disease. He was an acknowledged leper; that was enough. It was for
-such an one the blood was shed, and that blood made him clean. How did
-he know this? was it because he felt it? No; but because the priest,
-on God's behalf and by His authority, told him so. The leper was
-pronounced clean on the very same ground that the living bird was let
-loose. The same blood which stained the feathers of that living bird
-was sprinkled upon the leper. This was a perfect settlement of the
-whole affair, and that, too, in a manner entirely independent of the
-leper, the leper's thoughts, his feelings, and his realization. Such
-is the type. And when we look from the type to the Antitype, we see
-that our blessed Lord Jesus Christ entered heaven and laid on the
-throne of God the eternal record of an accomplished work, in virtue of
-which the believer enters also. This is a most glorious truth,
-divinely calculated to dispel from the heart of the anxious inquirer
-every doubt, every fear, every bewildering thought, and every
-harassing question. A risen Christ is God's exclusive object, and He
-sees every believer in Him. May every awakened soul find abiding
-repose in this emancipating truth.
-
-"And he that is to be cleansed shall wash his clothes, and shave off
-all his hair, and wash himself in water, that he may be clean; and
-after that he shall come into the camp, and shall tarry abroad out of
-his tent seven days." (Ver. 8.) The leper, being pronounced clean, can
-begin to do what he could not even have attempted to do before,
-namely, to cleanse himself, cleanse his habits, shave off all his
-hair; and, having done so, he is privileged to take his place in the
-camp--the place of ostensible, recognized, public relationship with
-the God of Israel, whose presence in that camp it was which rendered
-the expulsion of the leper needful. The blood having been applied in
-its expiating virtue, there is the washing of water, which expresses
-the action of the Word on the character, the habits, the ways, so as
-to render the person, not only in God's view, but also in the view of
-the congregation, morally and practically fit for a place in the
-public assembly.
-
-But, be it observed, the man, though sprinkled with blood and washed
-with water, and thus entitled to a position in the public assembly,
-was not permitted to enter his own tent. He was not permitted to enter
-upon the full enjoyment of those private, personal privileges which
-belonged to his own peculiar place in the camp. In other words, though
-knowing redemption through the shed and sprinkled blood, and owning
-the Word as the rule according to which his person and all his habits
-should be cleansed and regulated, he had yet to be brought, in the
-power of the Spirit, into full, intelligent communion with his own
-special place, portion, and privileges in Christ.
-
-I speak according to the doctrine of the type; and I feel it to be of
-importance to apprehend the truth unfolded therein. It is too often
-overlooked. There are many who own the blood of Christ as the alone
-ground of pardon, and the Word of God as that whereby alone their
-habits, ways, and associations are to be cleansed and ordered, who
-nevertheless are far from entering, by the power of the Holy Ghost,
-into communion with the preciousness and excellency of that One whose
-blood has put away their sins and whose Word is to cleanse their
-practical habits. They are in the place of ostensible and actual
-relationship, but not in the power of personal communion. It is
-perfectly true that all believers are in Christ, and, as such,
-entitled to communion with the very highest truths; moreover, they
-have the Holy Ghost as the power of communion,--all this is divinely
-true; but then there is not that entire setting aside of all that
-pertains to nature, which is really essential to the power of
-communion with Christ in all the aspects of His character and work. In
-point of fact, this latter will not be fully known to any until "the
-eighth day"--the day of resurrection-glory, when we shall know even as
-we are known. Then, indeed, each one for himself, and all together,
-shall enter into the full, unhindered power of communion with Christ,
-in all the precious phases of His Person and features of His character
-unfolded from verse 10 to 20 of our chapter. Such is the hope set
-before us; but even now, in proportion as we enter, by faith, through
-the mighty energy of the indwelling Spirit, into the death of nature
-and all pertaining thereto, we can feed upon and rejoice in Christ as
-the portion of our souls, in the place of individual communion.
-
-"But it shall be on the seventh day, that he shall shave all his hair
-off his head and his beard and his eyebrows, even all his hair he
-shall shave off; and he shall wash his clothes, also he shall wash his
-flesh in water, and he shall be clean." (Ver. 9.) Now, it is clear
-that the leper was just as clean, in God's judgment, on the first day,
-when the blood was sprinkled upon him in its sevenfold or perfect
-efficacy, as he was on the seventh day. Wherein, then, was the
-difference? Not in his actual standing and condition, but in his
-personal intelligence and communion. On the seventh day he was called
-to enter into the full and complete abolition of all that pertained to
-nature. He was called to apprehend that not merely was nature's
-leprosy to be put away, but nature's ornaments--yea, all that was
-natural--all that belonged to the old condition.
-
-It is one thing to know, as a doctrine, that God sees my nature to be
-dead, and it is quite another thing for me to "reckon" myself as
-dead--to put off, practically, the old man and his deeds--to mortify
-my members which are on the earth. This, probably, is what many godly
-persons mean when they speak of progressive sanctification. They mean
-a right thing, though they do not put it exactly as the Scriptures do.
-The leper was pronounced clean the moment the blood was sprinkled upon
-him, and yet he had to cleanse himself. How was this? In the former
-case, he was clean in the judgment of God; in the latter, he was to be
-clean practically, in his own personal intelligence, and in his
-manifested character. Thus it is with the believer. He is, as one with
-Christ, "washed, sanctified, and justified"--"accepted"--"complete."
-(1 Cor. vi. 11; Eph. i. 6; Col. ii. 10.) Such is his unalterable
-standing and condition before God. He is as perfectly sanctified as he
-is justified, for Christ is the measure of both the one and the other,
-according to God's judgment and view of the case. But then the
-believer's apprehension of all this in his own soul, and his
-exhibition thereof in his habits and ways, open up quite another line
-of things. Hence it is we read, "Having therefore these promises,
-dearly beloved, let us _cleanse ourselves_ from all filthiness of the
-flesh and spirit, perfecting holiness in the fear of God." (2 Cor.
-vii. 1.) It is because Christ has cleansed us by His precious blood
-that therefore we are called to "cleanse ourselves" by the application
-of the Word, through the Spirit. "This is He that came by water and
-blood, Jesus Christ; not by water only, but by water and blood. And it
-is the Spirit that beareth witness, because the Spirit is truth. For
-there are three that bear record, the Spirit, and the water, and the
-blood; and these three agree in one." (1 John v. 6, 8.) Here we have
-atonement by the blood, cleansing by the Word, and power by the
-Spirit--all founded upon the death of Christ, and all vividly
-foreshadowed in the ordinances connected with the cleansing of the
-leper.
-
-"And on the eighth day he shall take two he lambs without blemish, and
-one ewe lamb of the first year without blemish, and three tenth deals
-of fine flour for a meat-offering, mingled with oil, and one log of
-oil. And the priest that maketh him clean shall present the man that
-is to be made clean, and those things, before the Lord, at the door of
-the tabernacle of the congregation. And the priest shall take one he
-lamb, and offer him for a trespass-offering, and the log of oil, and
-wave them for a wave-offering before the Lord." (Ver. 10-12.) The
-entire range of offerings is here introduced; but it is the
-trespass-offering which is first killed, inasmuch as the leper is
-viewed as an actual trespasser. This is true in every case. As those
-who have trespassed against God, we need Christ as the One who atoned,
-on the cross, for those trespasses. "Himself bare our _sins_ in His
-own body on the tree." The first view which the sinner gets of Christ
-is as the Antitype of the trespass-offering.
-
-"And the priest shall take some of the blood of the trespass-offering,
-and the priest shall put it upon the tip of the right ear of him that
-is to be cleansed, and upon the thumb of his right hand, and upon the
-great toe of his right foot." "The ear,"--that guilty member which had
-so frequently proved a channel of communication for vanity, folly, and
-even uncleanness--that ear must be cleansed by the blood of the
-trespass-offering. Thus all the guilt which I have ever contracted by
-that member is forgiven according to God's estimate of the blood of
-Christ. "_The right hand_," which had so frequently been stretched
-forth for the execution of deeds of vanity, folly, and even
-uncleanness, must be cleansed by the blood of the trespass-offering.
-Thus all the guilt which I have ever contracted by that member is
-forgiven according to God's estimate of the blood of Christ. "_The
-foot_," which had so often run in the way of vanity, folly, and even
-uncleanness, must now be cleansed by the blood of the
-trespass-offering, so that all the guilt which I have ever contracted
-by that member is forgiven according to God's estimate of the blood of
-Christ. Yes; _all_, _all_, _all_ is forgiven--all is canceled--all
-forgotten--all sunk as lead in the mighty waters of eternal oblivion.
-Who shall bring it up again? Shall angel, man, or devil be able to
-plunge into those unfathomed and unfathomable waters, to bring up from
-thence those trespasses of "foot," "hand," or "ear," which redeeming
-love has cast thereinto? Oh, no; blessed be God, they are gone, and
-gone forever! I am better off, by far, than if Adam had never sinned.
-Precious truth! To be washed in the blood is better far than to be
-clothed in innocency.
-
-But God could not rest satisfied with the mere blotting out of
-trespasses by the atoning blood of Jesus. This in itself is a great
-thing, but there is something greater still.
-
-"And the priest shall take some of the log of oil, and pour it into
-the palm of his own left hand: and the priest shall dip his right
-finger in the oil that is in his left hand, and shall sprinkle of the
-oil with his finger seven times before the Lord. And of the rest of
-the oil that is in his hand shall the priest put upon the tip of the
-right ear of him that is to be cleansed, and upon the thumb of his
-right hand, and upon the great toe of his right foot, upon the blood
-of the trespass-offering; and the remnant of the oil that is in the
-priest's hand he shall pour upon the head of him that is to be
-cleansed; and the priest shall make an atonement for him before the
-Lord." (Ver. 15-18.) Thus, not only are our members cleansed by the
-blood of Christ, but also consecrated to God in the power of the
-Spirit. God's work is not only negative, but positive. The ear is no
-longer to be the vehicle for communicating defilement, but to be
-"swift to hear" the voice of the Good Shepherd; the hand is no longer
-to be used as the instrument of unrighteousness, but to be stretched
-forth in acts of righteousness, grace, and true holiness; the foot is
-no longer to tread in folly's paths, but to run in the way of God's
-holy commandments: and, finally, the whole man is to be dedicated to
-God in the energy of the Holy Ghost.
-
-It is deeply interesting to see that "the oil" was put "upon the blood
-of the trespass-offering." The blood of Christ is the divine basis of
-the operations of the Holy Ghost. The blood and the oil go together.
-As sinners, we could know nothing of the latter save on the ground of
-the former. The oil could not have been put upon the leper until the
-blood of the trespass-offering had first been applied. "In whom also,
-after that ye believed, ye were sealed with that Holy Spirit of
-promise." The divine accuracy of the type evokes the admiration of the
-renewed mind. The more closely we scrutinize it--the more of the light
-of Scripture we concentrate upon it, the more its beauty, force, and
-precision are perceived and enjoyed. All, as might justly be expected,
-is in the most lovely harmony with the entire analogy of the Word of
-God. There is no need for any effort of the mind. Take Christ as the
-key to unlock the rich treasury of the types; explore the precious
-contents by the light of Inspiration's heavenly lamp; let the Holy
-Ghost be your Interpreter; and you cannot fail to be edified,
-enlightened, and blessed.
-
-"And the priest shall offer the sin-offering, and make an atonement
-for him that is to be cleansed from his uncleanness." Here we have a
-type of Christ, not only as the Bearer of our trespasses, but also as
-the One who made an end of sin, root and branch; the One who destroyed
-the entire system of sin--"the Lamb of God, who taketh away the sin of
-the world"--"the propitiation for the whole world." As the
-Trespass-offering, Christ put away all my trespasses; as the
-Sin-offering, He met the great root from whence those trespasses
-emanated. He met all; but it is as the Trespass-offering I first know
-Him, because it is as such I first need Him. It is the "conscience of
-sins" that first troubles me. This is divinely met by my precious
-Trespass-offering. Then, as I get on, I find that all these sins had a
-root, a parent stem, and that root or stem I find within me. This,
-likewise, is divinely met by my precious Sin-offering. The order, as
-presented in the leper's case, is perfect. It is precisely the order
-which we can trace in the actual experience of every soul. The
-trespass-offering comes first, and then the sin-offering.
-
-"And afterward he shall kill the burnt-offering." This offering
-presents the highest possible aspect of the death of Christ. It is
-Christ offering Himself without spot to God, without special reference
-to either trespasses or sin: it is Christ, in voluntary devotedness,
-walking to the cross, and there offering Himself as a sweet savor to
-God.
-
-"And the priest shall offer the burnt-offering and the meat-offering
-upon the altar; and the priest shall make an atonement for him, and he
-shall be clean." (Ver. 20.) The meat-offering typifies "the Man Christ
-Jesus" in His perfect human life. It is intimately associated, in the
-case of the cleansed leper, with the burnt-offering; and so it is in
-the experience of every saved sinner. It is when we know our
-_trespasses_ are forgiven, and the root or principle of _sin_ judged,
-that we can, according to our measure, by the power of the Spirit,
-enjoy communion with God about that blessed One who lived a perfect
-human life down here and then offered Himself without spot to God on
-the cross. Thus the four classes of offerings are brought before us in
-their divine order in the cleansing of the leper, namely, the
-trespass-offering, the sin-offering, the burnt-offering, and the
-meat-offering, each exhibiting its own specific aspect of our blessed
-Lord Jesus Christ.
-
-Here closes the record of the Lord's dealings with the leprous man;
-and, oh, what a marvelous record it is! what an unfolding of the
-exceeding hatefulness of sin, the grace and holiness of God, the
-preciousness of Christ's Person, and the efficacy of His work! Nothing
-can be more interesting than to mark the footprints of divine grace
-forth from the hallowed precincts of the sanctuary to the defiled
-place where the leper stood, with bare head, covered lip, and rent
-garments. God visited the leper where he was, but He did not leave
-him there. He went forth prepared to accomplish a work in virtue of
-which He could bring the leper into a higher place and higher
-communion than ever he had known before. On the ground of this work,
-the leper was conducted from his place of defilement and loneliness to
-the very door of the tabernacle of the congregation, the priestly
-place, to enjoy priestly privileges. (Comp. Exod. xxix. 20, 21, 32.)
-How could he ever have climbed to such an elevation? Impossible! For
-aught he could do, he might have languished and died in his leprosy
-had not the sovereign grace of the God of Israel stooped to lift him
-from the dunghill, to set him among the princes of his people. If ever
-there was a case in which the question of human effort, human merit,
-and human righteousness could be fully tried and perfectly settled,
-the leper is unquestionably that case. Indeed it were a sad loss of
-time to discuss such a question in the presence of such a case. It
-must be obvious to the most cursory reader that naught but free grace
-reigning through righteousness could meet the leper's condition and
-the leper's need. And how gloriously and triumphantly did that grace
-act! It traveled down into the deepest depths, that it might raise the
-leper to the loftiest heights. See what the leper lost, and see what
-he gained! He lost all that pertained to nature, and he gained the
-blood of atonement and the grace of the Spirit. I mean typically.
-Truly he was a gainer, to an incalculable amount. He was infinitely
-better off than if he had never been thrust forth from the camp. Such
-is the grace of God! such the power and value, the virtue and
-efficacy, of the blood of Jesus!
-
-How forcibly does all this remind us of the prodigal in Luke xv! In
-him, too, leprosy had wrought and risen to a head. He had been afar
-off, in the defiled place, where his own sins and the intense
-selfishness of the far country had created a solitude around him; but,
-blessed forever be a father's deep and tender love, we know how it
-ended. The prodigal found a higher place and tasted higher communion
-than ever he had known before; "the fatted calf" had never been slain
-for him before; "the best robe" had never been on him before. And how
-was this? was it a question of the prodigal's merit? Oh, no; it was
-simply a question of the father's love.
-
-Dear reader, let me ask, can you ponder over the record of God's
-dealings with the leper in Leviticus xiv, or the father's dealings
-with the prodigal in Luke xv, and not have an enlarged sense of the
-love that dwells in the bosom of God, that flows through the Person
-and work of Christ, that is recorded in the Scriptures of truth, and
-brought home to the heart by the Holy Ghost? Lord grant us a deeper
-and more abiding fellowship with Himself!
-
-From verse 21 to 32 we have "the law of him in whom is the plague of
-leprosy, whose hand is not able to get that which pertaineth to his
-cleansing." This refers to the sacrifices of "the eighth day," and not
-to the "two birds alive and clean." These latter could not be
-dispensed with in any case, because they set forth the death and
-resurrection of Christ as the alone ground on which God can receive a
-sinner back to Himself. On the other hand, the sacrifices of "the
-eighth day" being connected with the soul's communion, must, in some
-degree, be affected by the measure of the soul's apprehension; but
-whatever that measure may be, the grace of God can meet it with those
-peculiarly touching words, "_such as he is able to get_." And not only
-so, but the "two turtle-doves" conferred the same privileges on the
-"poor" as the two lambs conferred upon the rich, inasmuch as both the
-one and the other pointed to "the precious blood of Christ," which is
-of infinite, changeless, and eternal efficacy in the judgment of God.
-All stand before God on the ground of death and resurrection. All are
-brought into the same place of nearness, but all do not enjoy the same
-measure of communion--all have not the same measure of apprehension of
-the preciousness of Christ in all the aspects of His work. They might,
-if they would; but they allow themselves to be hindered in various
-ways. Earth and nature, with their respective influences, act
-prejudicially: the Spirit is grieved, and Christ is not enjoyed as He
-might be. It is utterly vain to expect that if we are living in the
-region of nature, we can be feeding upon Christ. No; there must be
-self-emptiness, self-denial, self-judgment, if we would habitually
-feed upon Christ. It is not a question of salvation; it is not a
-question of the leper introduced into the camp--the place of
-recognized relationship. By no means. It is only a question of the
-soul's communion, of its enjoyment of Christ. As to this, the largest
-measure lies open to us. We may have communion with the very highest
-truths; but if our measure be small, the unupbraiding grace of our
-Father's heart breathes in the sweet words, "_such as he is able to
-get_." The title of all is the same, however our capacity may vary;
-and, blessed be God, when we get into His presence, all the desires of
-the new nature, in their utmost intensity, are satisfied; all the
-powers of the new nature, in their fullest range, are occupied. May we
-prove these things in our soul's happy experience day by day.
-
-We shall close this section with a brief reference to the subject of
-leprosy in a house.
-
-III. The reader will observe that a case of leprosy in a person, or in
-a garment, might occur in the wilderness; but in the matter of a
-house, it was of necessity confined to the land of Canaan.
-
-"When ye be come into the land of Canaan, which I give to you for a
-possession, and I put the plague of leprosy in a house of the land of
-your possession, ... then the priest shall command that they empty the
-house, before the priest go into it to see the plague, that all that
-is in the house be not made unclean; and afterward the priest shall go
-in to see the house: and he shall look on the plague, and, behold, if
-the plague be in the walls of the house with hollow strakes, greenish
-or reddish, which in sight are lower than the wall; then the priest
-shall go out of the house to the door of the house, and shut up the
-house seven days."
-
-Looking at the house as the type of an assembly, we have some weighty
-principles presented to us as to the divine method of dealing with
-moral evil, or suspicion of evil, in a congregation. We observe the
-same holy calmness and perfect patience with respect to the house as
-we have already seen in reference to the person or the garment. There
-was no haste and no indifference, either as regards the house, the
-garment, or the individual. The man who had an interest in the house
-was not to treat with indifference any suspicious symptoms appearing
-in the wall thereof; neither was he to pronounce judgment himself upon
-such symptoms: it belonged to the priest to investigate and to judge.
-The moment that aught of a questionable nature made its appearance,
-the priest assumed a judicial attitude with respect to the house. The
-house was under judgment, though not condemned. The perfect period was
-to be allowed to run its course ere any decision could be arrived at.
-The symptoms might prove to be merely superficial, in which case there
-would be no demand for any action whatever.
-
-"And the priest shall _come again the seventh day_, and shall _look_:
-and, behold, if the plague be spread in the walls of the house, then
-the priest shall command that they take away the stones in which the
-plague is, and they shall cast them into an unclean place without the
-city." The whole house was not to be condemned: the removal of the
-leprous stones was first to be tried.
-
-"And if the plague come again, and break out in the house, after that
-he hath taken away the stones, and after that he hath scraped the
-house, and after that it is plastered; then the priest shall come and
-look, and, behold, if the plague be spread in the house, it is a
-fretting leprosy in the house: it is unclean. And he shall break down
-the house, the stones of it, and the timber thereof, and all the
-mortar of the house; and he shall carry them forth out of the city
-into an unclean place." The case was hopeless, the evil irremediable,
-the whole building was annihilated.
-
-"Moreover, he that goeth into the house all the while that it is shut
-up shall be unclean until the even. And he that lieth in the house
-shall wash his clothes; and he that eateth in the house shall wash his
-clothes." This is a solemn truth. _Contact defiles!_ Let us remember
-this. It was a principle largely inculcated under the Levitical
-economy, and surely it is not less applicable now.
-
-"And if the priest shall come in, and look upon it, and, behold, the
-plague hath not spread in the house, after the house was plastered;
-then the priest shall pronounce the house clean, because the plague is
-healed." The removal of the defiled stones, etc., had arrested the
-progress of the evil, and rendered all further judgment needless. The
-house was no longer to be viewed as in a judicial place; but being
-cleansed by the application of the blood, it was again fit for
-occupation.
-
-And now as to the moral of all this. It is at once interesting,
-solemn, and practical. Look, for example, at the church at Corinth. It
-was a spiritual house, composed of spiritual stones; but, alas! the
-eagle eye of the apostle discerned upon its walls certain symptoms of
-a most suspicious nature. Was he indifferent? Surely not. He had
-imbibed far too much of the spirit of the Master of the house to
-admit, for one moment, of any such thing. But he was no more hasty
-than indifferent. He commanded the leprous stone to be removed, and
-gave the house a thorough scraping. Having acted thus faithfully, he
-patiently awaited the result. And what was that result? All that the
-heart could desire. "Nevertheless God, that comforteth those that are
-cast down, comforted us by the coming of Titus; and not by his coming
-only, but by the consolation wherewith he was comforted in you, when
-he told us your earnest desire, your mourning, your fervent mind
-toward me; so that I rejoiced the more.... _In all things ye have
-approved yourselves to be clear in this matter._" (Comp. 1 Cor. v.
-with 2 Cor. vii. 11.) This is a lovely instance. The zealous care of
-the apostle was amply rewarded; the plague was stayed, and the
-assembly delivered from the defiling influence of unjudged moral evil.
-
-Take another solemn example.--"And to the angel of the church in
-Pergamos write: 'These things saith He that hath the sharp sword with
-two edges; I know thy works, and where thou dwellest, even where
-Satan's seat is; and thou holdest fast My name, and hast not denied My
-faith, even in those days wherein Antipas was My faithful martyr, who
-was slain among you, where Satan dwelleth. But I have a few things
-against thee, because thou hast there them that hold the doctrine of
-Balaam, who taught Balak to cast a stumbling-block before the children
-of Israel, to eat things sacrificed unto idols, and to commit
-fornication. So hast thou also them that hold the doctrine of the
-Nicolaitanes, which thing I hate. Repent; or else I will come unto
-thee quickly, and will fight against them with the sword of My mouth."
-(Rev. ii. 12-16.) Here the divine Priest stands in a judicial attitude
-with respect to His house at Pergamos. He could not be indifferent to
-symptoms so alarming, but He patiently and graciously gives time to
-repent. If reproof, warning, and discipline prove unavailing, judgment
-must take its course.
-
-These things are full of practical teaching as to the doctrine of the
-assembly. The seven churches of Asia afford various striking
-illustrations of the house under priestly judgment. We should ponder
-them deeply and prayerfully; they are of immense value. We should
-never sit down at ease so long as aught of a suspicious nature is
-making its appearance in the assembly. We may be tempted to say, "It
-is none of my business;" but it is the business of every one who loves
-the Master of the house to have a jealous, godly care for the purity
-of that house; and if we shrink from the due exercise of this care,
-it will not be for our honor or profit in the day of the Lord.
-
-I shall not pursue this subject any further in these pages; and shall
-merely remark, in closing this section, that I do not doubt in the
-least that this whole subject of leprosy has a great dispensational
-bearing, not only upon the house of Israel, but also upon the
-professing church.
-
-
-
-
-CHAPTER XV.
-
-
-This chapter treats of a variety of ceremonial uncleannesses of a much
-less serious nature than leprosy. This latter would seem to be
-presented as the expression of the deep-seated energy of nature's
-evil; whereas chapter xv. details a number of things which are merely
-unavoidable infirmities, but which, as being in any measure the
-outflow of nature, were defiling, and needed the provisions of divine
-grace. The divine presence in the assembly demanded a high order of
-holiness and moral purity. Every movement of nature had to be
-counteracted. Even things which, so far as man was concerned, might
-seem to be unavoidable weaknesses, had a defiling influence, and
-required cleansing, because Jehovah was in the camp. Nothing
-offensive, nothing unsightly, nothing in any way uncomely, should be
-suffered within the pure, unsullied, and sacred precincts of the
-presence of the God of Israel. The uncircumcised nations around would
-have understood nothing of such holy ordinances; but Jehovah would
-have Israel holy, because He was Israel's God. If they were to be
-privileged and distinguished by having the presence of a holy God,
-they would need to be a holy people.
-
-Nothing can be more calculated to elicit the soul's admiration than
-the jealous care of Jehovah over all the habits and practices of His
-people. At home and abroad, asleep and awake, by day and by night, He
-guarded them. He attended to their food, He attended to their
-clothing, He attended to their most minute and private concerns. If
-some trifling spot appeared upon the person, it had to be instantly
-and carefully looked into. In a word, nothing was overlooked which
-could in any wise affect the well-being or purity of those with whom
-Jehovah had associated Himself, and in whose midst He dwelt. He took
-an interest in their most trivial affairs. He carefully attended to
-every thing connected with them, whether publicly, socially, or
-privately.
-
-This, to an uncircumcised person, would have proved an intolerable
-burden. For such an one to have a God of infinite holiness about his
-path by day and about his bed by night, would have involved an amount
-of restraint beyond all power of endurance; but to a true lover of
-holiness--a lover of God, nothing could be more delightful. Such an
-one rejoices in the sweet assurance that God is always near, and he
-delights in the holiness which is at once demanded and secured by the
-presence of God.
-
-Reader, say, is it thus with you? Do you love the divine presence and
-the holiness which that presence demands? Are you indulging in any
-thing incompatible with the holiness of God's presence? Are your
-habits of thought, feeling, and action such as comport with the purity
-and elevation of the sanctuary? Remember, when you read this fifteenth
-chapter of Leviticus, that it was written for your learning. You are
-to read it in the Spirit, for to you it has a spiritual application.
-To read it in any other way is to wrest it to your own destruction,
-or, to use a ceremonial phrase, "to seethe a kid in its mother's
-milk."
-
-Do you ask, What am I to learn from such a section of Scripture? what
-is its application to me? In the first place, let me ask, do you not
-admit that it was written for your learning? This, I imagine, you will
-not question, seeing the inspired apostle so expressly declares that
-"_whatsoever_ things were written aforetime were written for our
-learning." (Rom. xv. 4.) Many seem to forget this important statement,
-at least in so far as the book of Leviticus is concerned. They cannot
-conceive it possible that they are to learn aught from the rites and
-ceremonies of a by-gone age, and particularly from such rites and
-ceremonies as the fifteenth of Leviticus records; but when we remember
-that God the Holy Ghost has written this very chapter--that every
-paragraph, every verse, every line of it "is given by inspiration of
-God, and is profitable," it should lead us to inquire what it means.
-Surely, what God has written His child should read. No doubt there is
-need of spiritual power to know _how_, and spiritual wisdom to know
-_when_, to read such a chapter; but the same holds good with respect
-to any chapter. One thing is certain, if we were sufficiently
-spiritual, sufficiently heavenly, sufficiently abstracted from nature
-and elevated above earth, we should deduce naught but purely spiritual
-principles and ideas from this and kindred chapters. If an angel from
-heaven were to read such sections, how should he regard them? Only in
-a spiritual and heavenly light, only as the depositories of the purest
-and highest morality. And why should not we do the same? I believe we
-are not aware of what positive contempt we pour upon the sacred Volume
-by suffering any portion of it to be so grossly neglected as the book
-of Leviticus has been. If this book ought not to be read, surely it
-ought not to have been written. If it be not "profitable," surely it
-ought not to have had a place assigned it in the canon of divine
-inspiration; but inasmuch as it hath pleased "the only wise God" to
-write this book, it surely ought to please His children to read it.
-
-No doubt, spiritual wisdom, holy discernment, and that refined moral
-sense which only communion with God can impart--all these things would
-be needed in order to form a judgment as to when such scripture ought
-to be read. We should feel strongly disposed to question the sound
-judgment and refined taste of a man who could stand up and read the
-fifteenth of Leviticus in the midst of an ordinary congregation. But
-why? Is it because it is not "divinely inspired," and as such,
-"profitable"? By no means; but because the generality of persons are
-not sufficiently spiritual to enter into its pure and holy lessons.
-
-What, then, are we to learn from the chapter before us? In the first
-place, we learn to watch, with holy jealousy, every thing that
-emanates from nature. Every movement of, and every emanation from
-nature is defiling. Fallen human nature is an impure fountain, and all
-its streams are polluting. It cannot send forth aught that is pure,
-holy, or good. This is a lesson frequently inculcated in the book of
-Leviticus, and it is impressively taught in this chapter.
-
-But blessed be the grace that has made such ample provision for
-nature's defilement! This provision is presented under two distinct
-forms throughout the entire of the book of God, and throughout this
-section of it in particular, namely, "water and blood." Both these are
-founded upon the death of Christ. The blood that expiates and the
-water that cleanses flowed from the pierced side of a crucified
-Christ. (Comp. John xix. 34 with 1 John v. 6.) "The blood of Jesus
-Christ His Son cleanseth us from all sin." (1 John i. 7.) And the Word
-of God cleanseth our practical habits and ways. (Ps. cxix. 9; Eph. v.
-26.) Thus we are maintained in fitness for communion and worship,
-though passing through a scene where all is defiling, and carrying
-with us a nature every movement of which leaves a soil behind.
-
-It has been already remarked that our chapter treats of a class of
-ceremonial defilements less serious than leprosy. This will account
-for the fact that atonement is here foreshadowed, not by a bullock or
-a lamb, but by the lowest order of sacrifice, namely, "two
-turtle-doves." But on the other hand, the cleansing virtue of the Word
-is continually introduced in the ceremonial actions of "washing,"
-"bathing," and "rinsing." "Wherewithal shall a young man _cleanse_ his
-way? By taking heed thereto according to Thy _Word_." "Husbands, love
-your wives, even as Christ also loved the Church, and gave Himself for
-it; that He might _sanctify and cleanse it with the washing of water
-by the Word_." Water held a most important place in the Levitical
-system of purification, and as a type of the Word, nothing can be more
-interesting or instructive.
-
-Thus we can gather up the most valuable points from this fifteenth
-chapter of Leviticus. We learn, in a very striking manner, the intense
-holiness of the divine presence. Not a soil, not a stain, not a speck,
-can be tolerated for a moment in that thrice-hallowed region. "Thus
-shall ye separate the children of Israel from their uncleanness, that
-they die not in their uncleanness, when they defile My tabernacle that
-is among them." (Ver. 31.)
-
-Again, we learn that human nature is the ever-flowing fountain of
-uncleanness. It is hopelessly defiled; and not only defiled, but
-defiling. Awake or asleep, sitting, standing, or lying, nature is
-defiled and defiling: its very touch conveys pollution. This is a
-deeply humbling lesson for proud humanity; but thus it is. The book of
-Leviticus holds up a faithful mirror to nature: it leaves "flesh"
-nothing to glory in. Men may boast of their refinement, their moral
-sense, their dignity: let them study the third book of Moses, and
-there they will see what it is all really worth in God's estimation.
-
-Finally, we learn afresh the expiatory value of the blood of Christ,
-and the cleansing, purifying, sanctifying virtues of the precious Word
-of God. When we think of the unsullied purity of the sanctuary, and
-then reflect upon nature's irremediable defilement, and ask the
-question, However can _we_ enter and dwell _there_? the answer is
-found in "the blood and water" which flowed from the side of a
-crucified Christ--a Christ who gave up His life unto death for us,
-that we might live by Him. "There are three that bear record in earth,
-the Spirit and the water and the blood; and," blessed be God, "these
-three agree in one." The Spirit does not convey to our ears a message
-diverse from that which we find in the Word, and both the Word and the
-Spirit declare to us the preciousness and efficacy of the blood.
-
-Can we not therefore say that the fifteenth chapter of Leviticus was
-"written for our learning"? Has it not its own distinct place in the
-divine canon? Assuredly. There would be a blank were it omitted. We
-learn in it what we could not learn in the same way any where else.
-True, all Scripture teaches us the holiness of God, the vileness of
-nature, the efficacy of the blood, the value of the Word; but the
-chapter upon which we have been pondering, presents these great truths
-to our notice, and presses them upon our hearts, in a manner quite
-peculiar to itself.
-
-May _every section_ of our Father's Volume be precious to our hearts.
-May _every one_ of His testimonies be sweeter to us than honey and the
-honeycomb, and may "_every one_ of His righteous judgments" have its
-due place in our souls.
-
-
-
-
-CHAPTER XVI.
-
-
-This chapter unfolds some of the weightiest principles of truth which
-can possibly engage the renewed mind. It presents the doctrine of
-atonement with uncommon fullness and power. In short, we must rank the
-sixteenth chapter of Leviticus amongst the most precious and important
-sections of inspiration, if indeed it be allowable to make comparisons
-where all is divine.
-
-Looking at this chapter historically, it furnishes a record of the
-transactions of the great day of atonement in Israel, whereby
-Jehovah's relationship with the assembly was established and
-maintained, and all the sins, failures, and infirmities of the people
-fully atoned for, so that the Lord God might dwell among them. The
-blood which was shed upon this solemn day formed the basis of
-Jehovah's throne in the midst of the congregation. In virtue of it, a
-holy God could take up His abode in the midst of the people,
-notwithstanding all their uncleanness. "The tenth day of the seventh
-month" was a unique day in Israel: there was no other day in the year
-like it. The sacrifices of this one day formed the ground of God's
-dealing in grace, mercy, patience, and forbearance.
-
-Furthermore, we learn from this portion of inspired history, "that the
-way into the holiest of all was not yet made manifest." God was hidden
-behind a vail, and man was at a distance. "And the Lord spake unto
-Moses after the death of the two sons of Aaron, when they offered
-before the Lord, and died; and the Lord said unto Moses, 'Speak unto
-Aaron thy brother, that he come not at all times unto the holy place
-within the vail before the mercy-seat, which is upon the ark, that he
-die not; for I will appear in the cloud upon the mercy-seat.'"
-
-The way was not open for man to approach at all times into the divine
-presence, nor was there any provision, in the entire range of the
-Mosaic ritual, for his abiding there continually. God was shut in from
-man, and man was shut out from God; nor could "the blood of bulls and
-goats" open a permanent meeting-place; "a sacrifice of nobler name and
-richer blood" was needed to accomplish this. "For the law having a
-shadow of good things to come, and not the very image of the things,
-can never with those sacrifices which they offered year by year
-continually make the comers thereunto perfect. For then would they not
-have ceased to be offered? because that the worshipers once purged
-should have had no more conscience of sins. But in those sacrifices
-there is a remembrance again made of sins every year. For it is not
-possible that the blood of bulls and of goats should take away sins."
-(Heb. x. 1-4.) Neither the Levitical priesthood nor the Levitical
-sacrifices could yield perfection. Insufficiency was stamped on the
-latter, infirmity on the former, imperfection on both. An imperfect
-man could not be a perfect priest; nor could an imperfect sacrifice
-give a perfect conscience. Aaron was not competent or entitled to take
-his seat within the vail, nor could the sacrifices which he offered
-rend that vail.
-
-Thus much as to our chapter historically: let us now look at it
-typically.
-
-"Thus shall Aaron come into the holy place: with a young bullock for a
-_sin_-offering, and a ram for a _burnt_-offering." (Ver. 3.) Here we
-have the two grand aspects of Christ's atoning work--as that which
-perfectly maintains the divine glory, and perfectly meets man's
-deepest need. There is no mention, throughout all the services of this
-unique and solemn day, of a _meat_-offering or a _peace_-offering. The
-perfect human life of our blessed Lord is not foreshadowed here, nor
-is the communion of the soul with God, consequent upon His
-accomplished work, unfolded. In a word, the one grand subject is
-"atonement," and that in a double way, namely, first, as meeting all
-the claims of God--the claims of His nature, the claims of His
-character, the claims of His throne; and secondly, as perfectly
-meeting all man's guilt and all his necessities. We must bear these
-two points in mind if we would have a clear understanding of the truth
-presented in this chapter, or of the doctrine of the great day of
-atonement. "Thus shall Aaron come into the holy place," with
-atonement, as securing the glory of God in every possible way, whether
-as respects His counsels of redeeming love toward the Church, toward
-Israel, and toward the whole creation, or in reference to all the
-claims of His moral administration; and with atonement as fully
-meeting man's guilty and needy condition. These two aspects of the
-atonement will continually present themselves to our view as we ponder
-the precious contents of our chapter. Their importance cannot possibly
-be over-estimated.
-
-"He shall put on the holy linen coat, and he shall have the linen
-breeches upon his flesh, and he shall be girded with a linen girdle,
-and with the linen mitre shall he be attired: these are holy garments;
-therefore shall he wash his flesh in water, and so put them on." (Ver.
-4.) Aaron's person, washed in pure water, and robed in the white linen
-garments, furnishes a lovely and impressive type of Christ entering
-upon the work of atonement. He is seen to be _personally_ and
-_characteristically_ pure and spotless. "For their sakes I sanctify
-Myself, that they also might be sanctified through the truth." (John
-xvii. 19.) It is peculiarly precious to be called, as it were, to gaze
-upon the Person of our divine Priest, in all His essential holiness.
-The Holy Ghost delights in every thing that unfolds Christ to the
-view of His people; and wherever we behold Him, we see him to be the
-same spotless, perfect, glorious, precious, peerless Jesus, "the
-fairest among ten thousand, yea, altogether lovely." He did not need
-to _do_ or to _wear_ any thing in order to be pure and spotless; He
-needed no pure water, no fine linen; He was, intrinsically and
-practically, "the holy One of God." What Aaron _did_, and what he
-_wore_--the washing and the robing, are but the faint shadows of what
-Christ _is_. The law had only a "shadow," and "not the very image of
-good things to come." Blessed be God, we have not merely the shadow,
-but the eternal and divine reality--Christ Himself.
-
-"And he shall take of the congregation of the children of Israel two
-kids of the goats for a sin-offering, and one ram for a
-burnt-offering. And Aaron shall offer his bullock of the sin-offering,
-which is for himself, and make atonement for himself and for his
-house." (Ver. 5, 6.) Aaron and his house represent the Church, not
-indeed as the "one body," but as a priestly house. It is not the
-Church as we find it developed in Ephesians and Colossians, but rather
-as we find it in the first epistle of Peter, in the following
-well-known passage: "Ye also, as lively stones, are built up a
-_spiritual house_, a holy priesthood, to offer up spiritual
-sacrifices, acceptable to God by Jesus Christ." (Chap. ii. 5.) So also
-in Hebrews--"But Christ as a Son over His own house; _whose house are
-we_, if we hold fast the confidence and the rejoicing of the hope firm
-unto the end." (Chap. iii. 6.) We must ever remember that there is no
-revelation of the mystery of the Church in the Old Testament. Types
-and shadows there are, but no revelation. That wondrous mystery of Jew
-and Gentile forming "one body," "one new man," and united to a
-glorified Christ in heaven, could not, as is obvious, be revealed
-until Christ had taken His place above. Of this mystery Paul was
-pre-eminently made a steward and a minister, as he tells us in
-Ephesians iii. 1-12, a passage which I would commend to the prayerful
-attention of the Christian reader.
-
-"And he shall take the two goats, and present them before the Lord at
-the door of the tabernacle of the congregation. And Aaron shall cast
-lots upon the two goats; one lot for the Lord, and the other lot for
-the scape-goat. And Aaron shall bring the goat upon which the Lord's
-lot fell, and offer him for a sin-offering. But the goat on which the
-lot fell to be the scape-goat, shall be presented alive before the
-Lord, to make an atonement with him, and to let him go for a
-scape-goat into the wilderness." (Ver. 7-10.) In these two goats, we
-have the two aspects of atonement already referred to; "the Lord's
-lot" fell upon one, and the people's lot fell upon the other. In the
-case of the former, it was not a question of the persons or the sins
-which were to be forgiven, nor of God's counsels of grace toward His
-elect. These things, I need hardly say, are of infinite moment; but
-they are not involved in the case of "the goat on which the Lord's lot
-fell." This latter typifies the death of Christ as that wherein God
-has been perfectly glorified with respect to sin in general. This
-great truth is fully set forth in the remarkable expression, "the
-Lord's lot." God has a peculiar portion in the death of Christ--a
-portion quite distinct--a portion which would hold eternally good even
-though no sinner were ever to be saved. In order to see the force of
-this, it is needful to bear in mind how God has been dishonored in
-this world. His truth has been despised; His authority has been
-contemned; His majesty has been slighted; His law has been broken; His
-claims have been disregarded; His name has been blasphemed; His
-character has been traduced.
-
-Now, the death of Christ has made provision for all this. It has
-perfectly glorified God in the very place where all these things have
-been done; it has perfectly vindicated the majesty, the truth, the
-holiness, the character of God; it has divinely met all the claims of
-His throne; it has atoned for _sin_; it has furnished a divine remedy
-for all the mischief which sin introduced into the universe; it
-affords a ground on which the blessed God can act in grace, mercy, and
-forbearance toward all; it furnishes a warrant for the eternal
-expulsion and perdition of the prince of this world; it forms the
-imperishable foundation of God's moral government. In virtue of the
-cross, God can act according to His own sovereignty; He can display
-the matchless glories of His character and the adorable attributes of
-His nature. He might, in the exercise of inflexible justice, have
-consigned the human family to the lake of fire, together with the
-devil and his angels; but in that case, where would be His love, His
-grace, His mercy, His kindness, His long-suffering, His compassion,
-His patience, His perfect goodness?
-
-Then on the other hand, had these precious attributes been exercised
-in the absence of atonement, where were the justice, the truth, the
-majesty, the holiness, the righteousness, the governmental claims,
-yea, the entire moral glory of God? How could "mercy and truth meet
-together"? or "righteousness and peace kiss each other"? how could
-"truth spring out of the earth"? or "righteousness look down from
-heaven"? Impossible. Naught save the atonement of our Lord Jesus
-Christ could have fully glorified God; but that has glorified Him. It
-has reflected the full glory of the divine character as it never could
-have been reflected amid the brightest splendors of an unfallen
-creation. By means of that atonement, in prospect and retrospect, God
-has been exercising forbearance toward this world for well-nigh six
-thousand years. In virtue of that atonement, the most wicked, daring,
-and blasphemous of the sons of men "live, move, and have their being;"
-eat, drink, and sleep. The very morsel which yonder open blaspheming
-infidel puts into his mouth, he owes to the atonement, which he knows
-not, but impiously ridicules; the sunbeams and showers which fertilize
-the fields of the atheist, reach him in virtue of the atonement of
-Christ; yea, the very breath which the infidel and the atheist spend
-in blaspheming God's revelation, or denying His existence, they owe
-to the atonement of Christ. Were it not for that precious atonement,
-instead of blaspheming upon earth, they would be weltering in hell.
-
-Let not my reader misunderstand me, I speak not here of the
-forgiveness or salvation of persons. This is quite another thing, and
-stands connected, as every true Christian knows, with the confession
-of the name of Jesus and the hearty belief that God raised Him from
-the dead. (Rom. x.) This is plain enough, and fully understood; but it
-is in no wise involved in that aspect of the atonement which we are at
-present contemplating, and which is so strikingly foreshadowed by "the
-goat on which the Lord's lot fell." God's pardoning and accepting a
-sinner is one thing; His bearing with that man, and showering temporal
-blessings upon him, is quite another. Both are in virtue of the cross,
-but in a totally different aspect and application thereof.
-
-Nor is this distinction by any means unimportant. Quite the opposite.
-Indeed, so important is it that where it is overlooked, there must be
-confusion as to the full doctrine of atonement. Nor is this all. A
-clear understanding of God's ways in government, whether in the past,
-the present, or the future, will be found involved in this profoundly
-interesting point. And finally, in it will be found the key wherewith
-to expound a number of texts in which many Christians find
-considerable difficulty. I shall just adduce two or three of these
-passages as examples.
-
-"Behold the Lamb of God, which taketh away the _sin_ of the world."
-(John i. 29.) With this we may connect a kindred passage in John's
-first epistle, in which the Lord Jesus Christ is spoken of as "the
-propitiation for the whole world."[23] (Chap. ii. 2.) In both these
-passages the Lord Jesus is referred to as the One who has perfectly
-glorified God with respect to "_sin_" and "_the world_," in their
-broadest acceptation. He is here seen as the great Antitype of "the
-goat on which the Lord's lot fell." This gives us a most precious view
-of the atonement of Christ, and one which is too much overlooked, or
-not clearly apprehended. Whenever the question of _persons_ and the
-forgiveness of _sins_ is raised in connection with these and kindred
-passages of Scripture, the mind is sure to get involved in insuperable
-difficulties.
-
-  [23] The reader will observe, in the above passage, that the words
-  "the sins of" are introduced by the translators, and are not inspired.
-  The divine accuracy of the passage is completely lost by retaining
-  those uninspired words. The doctrine laid down is simply this: In the
-  first clause of the verse, Christ is set forth as the propitiation for
-  His people's actual _sins_; but in the last clause, it is not a
-  question of _sins_ or of _persons_ at all, but of _sin_ and the
-  _world_ in general. In fact, the whole verse presents Christ as the
-  Antitype of the two goats, as the One who has borne His people's sins;
-  and also as the One who has perfectly glorified God with respect to
-  sin in general, and made provision for dealing in grace with the world
-  at large, and for the final deliverance and blessing of the whole
-  creation.
-
-So, also, with respect to all those passages in which God's grace to
-the world at large is presented. They are founded upon that special
-aspect of the atonement with which we are more immediately occupied.
-"Go ye into _all the world_ and preach the gospel _to every
-creature_." (Mark xvi.)--"God so loved _the world_, that He gave His
-only begotten Son, that whosoever believeth in Him might 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.)--"I exhort, therefore, that first of all,
-supplications, prayers, intercessions, and giving of thanks, be made
-for _all men_; for kings, and for all that are in authority; that we
-may lead a quiet and peaceable life in all godliness and honesty. For
-this is good and acceptable in the sight of God our Saviour; who will
-have _all men_ to be saved, and to come unto the knowledge of the
-truth. For there is one God, and one Mediator between God and men, the
-Man Christ Jesus; who gave Himself a _ransom for all_, to be testified
-in due time." (1 Tim. ii. 1-6.)--"For _the grace of God_ that bringeth
-salvation hath appeared to _all men_." (Titus ii. 11.)--"But we see
-Jesus, who was made a little lower than the angels, for the suffering
-of death, crowned with glory and honor; that He by _the grace of God_
-should taste death _for every man_." (Heb. ii. 9.)--"The Lord is not
-slack concerning His promise, as some men count slackness; but is
-long-suffering to usward, not willing that _any_ should perish, but
-that all should come to repentance." (2 Peter iii. 9.)
-
-There is no need whatsoever for seeking to avoid the plain sense of
-the above and similar passages. They bear a clear and unequivocal
-testimony to divine grace toward all, without the slightest reference
-to man's responsibility on the one hand, or to God's eternal counsels
-on the other. These things are just as clearly, just as fully, just
-as unequivocally, taught in the Word. Man is responsible and God is
-sovereign. All who bow to Scripture admit these things. But, at the
-same time, it is of the very last importance to recognize the wide
-aspect of the grace of God and of the cross of Christ. It glorifies
-God, and leaves man _wholly_ without excuse. Men argue about God's
-decrees and man's incompetency to believe without divine influence.
-Their arguments prove that they do not want God; for did they only
-want Him, He is near enough to be found of them. The grace of God and
-the atonement of Christ are as wide as they could desire. "_Any_,"
-"_every_," "_whosoever_," and "_all_" are God's own words; and I
-should like to know who is shut out. If God sends a message of
-salvation to a man, He surely intends it for him; and what can be more
-wicked and impious than to reject God's grace, and make Him a liar,
-and then give His secret decrees as a reason for so doing? It would
-be, in a certain sense, honest for a man to say at once, The fact is,
-I do not believe God's Word, and I do not want His grace or His
-salvation. One could understand this; but for men to cover their
-hatred of God and His truth with the drapery of a false, because
-one-sided, theology, is the very highest character of wickedness. It
-is such as to make us feel, of a truth, that the devil is never more
-diabolical than when he appears with the Bible in his hand.
-
-If it be true that men are prevented by God's secret decrees and
-counsels from receiving the gospel, which He has commanded to be
-preached to them, then on what principle of righteousness will they be
-"punished with everlasting destruction" for not obeying that gospel?
-(2 Thess. i. 6-10.) Is there a single soul throughout all the gloomy
-regions of the lost who blames God's counsels for his being there? Not
-one. Oh, no; God has made such ample provision in the atonement of
-Christ, not only for the salvation of those that believe, but also for
-the aspect of His grace toward those that reject the gospel, that
-there is no excuse. It is not because a man _cannot_, but because he
-_will not_ believe that he "shall be punished with everlasting
-destruction." Never was there a more fatal mistake than for a man to
-ensconce himself behind God's decrees, while deliberately and
-intelligently refusing God's grace; and this is all the more dangerous
-because supported by the dogmas of a one-sided theology. God's grace
-is free to all; and if we ask, How is this? the answer is, "Jehovah's
-lot" fell upon the true Victim, in order that He might be perfectly
-glorified as to sin, in its widest aspect, and be free to act in grace
-toward all, and "preach the gospel to every creature." This grace and
-this preaching must have a solid basis, and that basis is found in the
-atonement; and though man should reject, God is glorified in the
-exercise of grace and in the offer of salvation, because of the oasis
-on which both the one and the other repose. He _is_ glorified, and He
-_shall be_ glorified throughout eternity's countless ages.--"Now is My
-soul troubled; and what shall I say? Father, save Me from this hour:
-but for this cause came I unto this hour. Father, glorify Thy name.
-Then came there a voice from heaven, saying, 'I have both glorified
-it, and will glorify it again.'... Now is the judgment of this world:
-now shall the prince of this world be cast out. And I, if I be lifted
-up from the earth, will draw all unto Me." (John xii. 27-32.)
-
-Thus far we have been occupied only with one special point, namely,
-"the goat on which the Lord's lot fell;" and a cursory reader might
-suppose that the next thing in order would be the scape-goat, which
-gives us the other great aspect of the death of Christ, or its
-application to the sins of the people. But no; ere we come to that, we
-have the fullest confirmation of that precious line of truth which has
-been before us, in the fact that the blood of the slain goat, together
-with the blood of the bullock, was sprinkled upon and before Jehovah's
-throne, in order to show that all the claims of that throne were
-answered in the blood of atonement, and full provision made for all
-the demands of God's moral administration.
-
-"And Aaron shall bring the bullock of the sin-offering which is for
-himself, and shall make an atonement for himself, and for his house,
-and shall kill the bullock of the sin-offering which is for himself.
-And he shall take a censer full of burning coals of fire from off the
-altar before the Lord, and his hands full of sweet incense beaten
-small, and bring it within the vail. And he shall put the incense upon
-the fire before the Lord, that the cloud of the incense may cover the
-mercy-seat that is upon the testimony, that he die not." Here we have
-a most vivid and striking presentation indeed. The blood of atonement
-is carried in within the vail, into the holiest of all, and there
-sprinkled upon the throne of the God of Israel. The cloud of the
-divine presence was there; and in order that Aaron might appear in the
-immediate presence of the glory and not die, "the cloud of incense"
-ascends and "covers the mercy-seat," on which the blood of atonement
-was to be sprinkled "seven times." The "_sweet_ incense beaten
-_small_" expresses the fragrance of Christ's Person--the sweet odor of
-His most precious sacrifice.
-
-"And he shall take of the blood of the bullock, and sprinkle it with
-his finger upon the mercy-seat eastward; and before the mercy-seat
-shall he sprinkle of the blood with his finger seven times. Then shall
-he kill the goat of the sin-offering that is for the people, and bring
-his blood within the vail, and do with that blood as he did with the
-blood of the bullock, and sprinkle it upon the mercy-seat, and before
-the mercy-seat." (Ver. 14, 15.) "Seven" is the perfect number; and in
-the sprinkling of the blood seven times before the mercy-seat, we
-learn that whatever be the application of the atonement of Christ,
-whether as to things, to places, or to persons, it is perfectly
-estimated in the divine presence. The blood which secures the
-salvation of the Church--the "house" of the true Aaron; the blood
-which secures the salvation of the "congregation" of Israel; the
-blood which secures the final restoration and blessedness of the whole
-creation--that blood has been presented before God, sprinkled and
-accepted according to all the perfectness, fragrance, and preciousness
-of Christ. In the power of that blood God can accomplish all His
-eternal counsels of grace. He can save the Church, and raise it into
-the very loftiest heights of glory and dignity, despite of all the
-power of sin and Satan; He can restore Israel's scattered tribes; He
-can unite Judah and Ephraim; He can accomplish all the promises made
-to Abraham, Isaac, and Jacob; He can save and bless untold millions of
-the Gentiles; He can restore and bless the wide creation; He can allow
-the beams of His glory to lighten up the universe forever; He can
-display, in the view of angels, men, and devils, His own eternal
-glory--the glory of His character, the glory of His nature, the glory
-of His works, the glory of His government,--all this He can do, and
-will do; but the one solitary pedestal upon which the stupendous
-fabric of glory shall rest forever, is the blood of the cross--that
-precious blood, dear Christian reader, which has spoken peace--divine
-and everlasting peace--to your heart and conscience, in the presence
-of Infinite Holiness. The blood which is sprinkled upon the believer's
-conscience has been sprinkled "seven times" before the throne of God.
-The nearer we get to God, the more importance and value we find
-attached to the blood of Jesus. If we look at the brazen altar, we
-find the blood there; if we look at the brazen laver, we find the
-blood there; if we look at the golden altar, we find the blood there;
-if we look at the vail of the tabernacle, we find the blood there: but
-in no place do we find so much about the blood as within the vail,
-before Jehovah's throne, in the immediate presence of the divine
-glory.
-
-    "In heaven His blood forever speaks,
-      In God the Father's ears."
-
-"And he shall 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: and so shall he do for the
-tabernacle of the congregation, that remaineth among them in the midst
-of their uncleanness." The same truth meets us all along. The claims
-of the sanctuary must be provided for. Jehovah's courts, as well as
-His throne, must bear witness to the value of the blood. The
-tabernacle, in the midst of Israel's uncleanness, must be fenced round
-about by the divine provisions of atonement. Jehovah provided, in all
-things, for His own glory. The priests and their priestly service, the
-place of worship and all therein, must stand in the power of the
-blood. The Holy One could not have remained for a moment in the midst
-of the congregation were it not for the power of the blood. It was
-that which left Him free to dwell and act and rule in the midst of an
-erring people.
-
-"And there shall be no man in the tabernacle of the congregation when
-he goeth in to make an atonement in the holy place, until he come out,
-and have made an atonement for himself, and for his household, and
-for all the congregation of Israel." (Ver. 17.) Aaron needed to offer
-up sacrifice for his own sins, as well as for the sins of the people.
-He could only enter into the sanctuary in the power of the blood. We
-have, in verse 17, a type of the atonement of Christ in its
-application both to the Church and to the congregation of Israel. The
-Church now enters into the holiest by the blood of Jesus. (Heb. x.) As
-to Israel, the vail is still on their hearts. (2 Cor. iii.) They are
-still at a distance, although full provision has been made in the
-cross for their forgiveness and restoration when they shall turn to
-the Lord. This entire period is, properly speaking, the day of
-atonement. The true Aaron is gone in, with His own blood, into heaven
-itself, now to appear in the presence of God for us. By and by He will
-come forth to lead the congregation of Israel into the full results of
-His accomplished work. Meanwhile, His house--that is to say, all true
-believers--is associated with Him, having boldness to enter into the
-holiest, being brought nigh by the blood of Jesus.
-
-"And he shall go out unto the altar that is before the Lord, and make
-an atonement for it; and shall take of the blood of the bullock, and
-of the blood of the goat, and put it upon the horns of the altar round
-about. And he shall sprinkle of the blood upon it with his finger
-seven times, and cleanse it, and hallow it from the uncleanness of the
-children of Israel." (Ver. 18, 19.) Thus the atoning blood was
-sprinkled every where, from the throne of God within the vail, to the
-altar which stood in the court of the tabernacle of the congregation.
-"It was therefore necessary that the patterns of things in the heavens
-should be purified with these, but the heavenly things themselves with
-better sacrifices than these. For Christ is not entered into the holy
-places made with hands, which are the figures of the true; but into
-heaven itself, now to appear in the presence of God for us: 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 [at the end of every thing earthly, every thing
-human] hath He appeared to put away sin by the sacrifice of Himself.
-And as it is appointed unto men once to die, but after this the
-judgment; so Christ was once offered to bear the sins of many; and
-unto them that look for Him shall He appear the second time without
-sin unto salvation." (Heb. ix. 23-28.)
-
-There is but one way into the holiest of all, and that is a
-blood-sprinkled way. It is vain to strive to enter by any other. Men
-may attempt to work themselves in, to pray themselves in, to buy
-themselves in, to get in by a pathway of ordinances, or it may be, of
-half ordinances, half Christ; but it is of no use. God speaks of _one_
-way, and but one, and that way has been thrown open through the rent
-vail of the Saviour's flesh. Along that way have the millions of the
-saved passed, from age to age; patriarchs, prophets, apostles,
-martyrs, saints in every age, from Abel downwards, have trod that
-blessed way, and found thereby sure and undisputed access. The _one_
-sacrifice of the cross is divinely sufficient for all. God asks no
-more, and He can take no less. To add aught thereto is to cast
-dishonor upon that with which God has declared Himself well pleased,
-yea, in which He is infinitely glorified: to diminish aught therefrom
-is to deny man's guilt and ruin, and offer an indignity to the justice
-and majesty of the eternal Trinity.
-
-"And when he hath made an end of reconciling the holy place, and the
-tabernacle of the congregation, and the altar, he shall bring the live
-goat. And Aaron shall lay both his hands upon the head of the live
-goat, and confess over him _all_ the iniquities of the children of
-Israel, and _all_ their transgressions in _all_ their sins, putting
-them upon the head of the goat, and shall send him away by the hand of
-a fit man into the wilderness. And the goat shall bear upon him _all_
-their iniquities unto a land not inhabited; and he shall let go the
-goat in the wilderness."
-
-Here, then, we have the other grand idea attached to the death of
-Christ, namely, the full and final forgiveness of the people. If the
-death of Christ forms the foundation of the glory of God, it also
-forms the foundation of the perfect forgiveness of sins to all who put
-their trust in it. This latter, blessed be God, is but a secondary--an
-inferior application of the atonement, though our foolish hearts
-would fain regard it as the very highest possible view of the cross to
-see in it that which puts away all our sins. This is a mistake. God's
-glory is the first thing, our salvation is the second. To maintain
-God's glory was the chief--the darling object of the heart of Christ.
-This object He pursued from first to last, with an undeviating purpose
-and unflinching fidelity. "Therefore doth My Father love Me, because I
-lay down My life, that I might take it again." (John x. 17.) "Now is
-the Son of Man glorified, and God is glorified in Him. If God be
-glorified in Him, God shall also glorify Him in Himself, and shall
-straightway glorify Him." (John xiii. 31, 32.) "Listen, O isles, unto
-Me; and hearken, ye people from far: the Lord hath called Me from the
-womb; from the bowels of My mother hath He made mention of My name.
-And He hath made My mouth like a sharp sword; in the shadow of His
-hand hath He hid Me, and made Me a polished shaft: in His quiver hath
-He hid Me; and said unto Me, 'Thou art My Servant, O Israel, in whom
-_I will be glorified_.'" (Isaiah xlix. 1-3.)
-
-Thus the glory of God was the paramount object of the Lord Jesus
-Christ, in life and in death. He lived and died to glorify His
-Father's name. Does the Church lose aught by this? Nay. Does Israel?
-Nay. Do the Gentiles? Nay. In no way could their salvation and
-blessedness be so perfectly provided for as by being made subsidiary
-to the glory of God. Hearken to the divine response to Christ, the
-true Israel, in the sublime passage just quoted. "It is a light thing
-that Thou shouldest be My Servant to raise up the tribes of Jacob, and
-to restore the preserved of Israel: I will also give Thee for a light
-to the Gentiles, that Thou mayest be My salvation to the ends of the
-earth."
-
-And is it not a blessed thing to know that God is glorified in the
-putting away of our sins? We may ask, Where are our sins? Put away. By
-what? By that act of Christ upon the cross, in which God has been
-eternally glorified. Thus it is. The two goats, on the day of
-atonement, give the double aspect of the one act. In the one, we see
-God's glory maintained; in the other, sins put away. The one is as
-perfect as the other. We are as perfectly forgiven as God is perfectly
-glorified, by the death of Christ. Was there one single point in which
-God was not glorified in the cross? Not one. Neither is there one
-single point in which we are not perfectly forgiven. I say "we;" for
-albeit the congregation of Israel is the primary object contemplated
-in the beautiful and impressive ordinance of the scape-goat, yet does
-it hold good, in the fullest way, with respect to every soul that
-believes on the Lord Jesus Christ, that he is as perfectly forgiven as
-God is perfectly glorified, by the atonement of the cross. How many of
-the sins of Israel did the scape-goat bear away? "_All._" Precious
-word! Not one left behind. And whither did he bear them? "Into a land
-not inhabited"--a land where they could never be found, because there
-was no one there to look for them. Could any type be more perfect?
-could we possibly have a more graphic picture of Christ's
-accomplished sacrifice, in its primary and secondary aspects?
-Impossible. We can hang with intense admiration over such a picture,
-and as we gaze, exclaim, Of a truth, the pencil of the Master is here!
-
-Reader, pause here, and say, do you know that _all_your sins are
-forgiven, according to the perfection of Christ's sacrifice? If you
-simply _believe_ on His name, they are so,--they are all gone, and
-gone forever. Say not, as so many anxious souls do, "I fear I do not
-_realize_." There is no such word as "realize" in the entire gospel.
-We are not saved by realization, but by Christ; and the way to get
-Christ in all His fullness and preciousness is to believe--"_only
-believe!_" And what will be the result? "The worshipers once purged
-should have no more conscience of sins." Observe this,--"No more
-conscience of sins." This must be the result, inasmuch as Christ's
-sacrifice is perfect--so perfect, that God is glorified therein. Now,
-it must be obvious to you that Christ's work does not need your
-realization to be added to it to make it perfect. This could not be.
-We might as well say that the work of creation was not complete until
-Adam realized it in the garden of Eden. True, he did realize; but what
-did he realize? A perfect work. Thus let it be with your precious soul
-this moment, if it has never been so before. May you now and evermore
-repose, in artless simplicity, upon the One who has, by one offering,
-perfected forever them that are sanctified. And how are they
-sanctified? Is it by realization? By no means. How then? By the
-perfect work of Christ.
-
-Having sought (alas! most feebly) to unfold the doctrine of this
-marvelous chapter, so far as God has given me light upon it, there is
-just one point further to which I shall merely call my reader's
-attention ere I close this section. It is contained in the following
-quotation: "And this shall be a statute forever unto you, that in the
-seventh month, on the tenth day of the month, ye shall afflict your
-souls, and do no work at all, whether it be one of your own country or
-a stranger that sojourneth among you. For on that day shall the priest
-make an atonement for you, to cleanse you, that ye may be clean from
-_all_ your sins _before the Lord_. It shall be _a Sabbath of rest_,
-and ye shall _afflict your souls_, by a statute forever." (Ver.
-29-31.)
-
-This shall have its full accomplishment in the saved remnant of Israel
-by and by, as foretold by the prophet Zechariah,--"And I will pour
-upon the house of David, and upon the inhabitants of Jerusalem, the
-spirit of grace and of supplications; and they shall look upon Me whom
-they have pierced, and they shall mourn for Him, as one mourneth for
-his only son, and shall be in bitterness for Him, as one that is in
-bitterness for his first-born. _In that day_ shall there be _a great
-mourning_ in Jerusalem, as the mourning of Hadadrimmon in the valley
-of Megiddon.... _In that day_ there shall be a _fountain opened_ to
-the house of David, and to the inhabitants of Jerusalem, for sin and
-for uncleanness.... And it shall come to pass _in that day_ that the
-light shall not be clear [in one place] and dark [in another]; but it
-shall be one day, [the true and long-expected Sabbath,] which shall be
-known to the Lord, not day nor night; but it shall come to pass that
-at evening time it shall be light. And it shall be _in that day_ that
-living waters shall go out from Jerusalem; half of them toward the
-former sea, and half of them toward the hinder sea: in summer and in
-winter shall it be. And THE LORD SHALL BE KING OVER ALL THE EARTH: _in
-that day_ shall there be one Lord, and His name one.... _In that day_
-shall there be upon the bells of the horses, HOLINESS UNTO THE
-LORD.... And _in that day_ there shall be no more the Canaanite in the
-house of the Lord of hosts." (Zech. xii.-xiv.)
-
-What a day that will be! No marvel that it should be so frequently and
-so emphatically introduced in the above glowing passage. It will be a
-bright and blessed "Sabbath of rest" when the mourning remnant shall
-gather, in the spirit of true penitence, around the open fountain, and
-enter into the full and final results of the great day of atonement.
-They shall "afflict their souls," no doubt; for how could they do
-otherwise, while fixing their repentant gaze "upon Him whom they have
-pierced"? But, oh, what a Sabbath they will have! Jerusalem will have
-a brimming cup of salvation, after her long and dreary night of
-sorrow. Her former desolations shall be forgotten, and her children,
-restored to their long-lost dwellings, shall take down their harps
-from the willows, and sing once more the sweet songs of Zion, beneath
-the peaceful shade of the vine and fig-tree.
-
-Blessed be God, the time is at hand. Every setting sun brings us
-nearer to that blissful Sabbath. The word is, "Surely, I come
-quickly;" and all around seems to tell us that "the days are at hand,
-and the effect of every vision." May we be "sober, and watch unto
-prayer." May we keep ourselves unspotted from the world; and thus, in
-the spirit of our minds, the affections of our hearts, and the
-experience of our souls, be ready to meet the heavenly Bridegroom. Our
-place for the present is outside the camp. Thank God that it is so! It
-would be an unspeakable loss to be inside. The same cross which has
-brought us inside the vail has cast us outside the camp. Christ was
-cast out thither, and we are with Him there; but He has been received
-up into heaven, and we are with Him there. Is it not a mercy to be
-outside of all that which has rejected our blessed Lord and Master?
-Truly so; and the more we know of Jesus, and the more we know of this
-present evil world, the more thankful we shall be to find our place
-outside of it all _with Him_.
-
-
-
-
-CHAPTER XVII.
-
-
-In this chapter the reader will find two special points, namely,
-first, that life belongs to Jehovah; and secondly, that the power of
-atonement is in the blood. The Lord attached peculiar importance to
-both these things. He would have them impressed upon every member of
-the congregation.
-
-"And the Lord spake unto Moses, saying, 'Speak unto Aaron, and unto
-his sons, and unto all the children of Israel, and say unto them, This
-is the thing which the Lord hath commanded, saying, What man soever
-there be of the house of Israel, that killeth an ox, or lamb, or goat,
-in the camp, or that killeth it out of the camp, and bringeth it not
-unto the door of the tabernacle of the congregation, to offer an
-offering unto the Lord, before the tabernacle of the Lord; blood shall
-be imputed unto that man; he hath shed blood; and that man shall be
-cut off from among his people." This was a most solemn matter; and we
-may ask what was involved in offering a sacrifice otherwise than in
-the manner here prescribed. It was nothing less than robbing Jehovah
-of His rights, and presenting to Satan that which was due to God. A
-man might say, Can I not offer a sacrifice in one place as well as
-another? The answer is, Life belongs to God, and His claim thereto
-must be recognized in the place which He has appointed--before the
-tabernacle of the Lord. That was the only meeting-place between God
-and man. To offer elsewhere proved that the heart did not want God.
-
-The moral of this is plain. There is one place where God has appointed
-to meet the sinner, and that is the cross--the antitype of the brazen
-altar. There and there alone has God's claims upon the life been duly
-recognized. To reject this meeting-place is to bring down judgment
-upon one's self--it is to trample under foot the just claims of God,
-and to arrogate to one's self a right to life which all have
-forfeited. It is important to see this.
-
-"And the priest shall sprinkle the blood upon the altar of the Lord,
-at the door of the tabernacle of the congregation, and burn the fat
-for a sweet savor unto the Lord." The blood and the fat belonged to
-God. The blessed Jesus fully recognized this. He surrendered His life
-to God, and all His hidden energies were devoted to Him likewise. He
-voluntarily walked to the altar and there gave up His precious life;
-and the fragrant odor of His intrinsic excellency ascended to the
-throne of God. Blessed Jesus! it is sweet, at every step of our way,
-to be reminded of Thee.
-
-The second point above referred to is clearly stated in verse
-11.--"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." The connection
-between the two points is deeply interesting. When man duly takes his
-place as one possessing no title whatsoever to life--when he fully
-recognizes God's claims upon him, then the divine record is, "I have
-given you the life to make an atonement for your soul." Yes; atonement
-is God's gift to man; and be it carefully noted that this atonement is
-in the blood, and _only_ in the blood. "It is _the blood_ that maketh
-an atonement for the soul." It is not the blood _and_ something else.
-The word is most explicit. It attributes atonement exclusively to _the
-blood_. "Without shedding of _blood_ is no remission." (Heb. ix. 22.)
-It was the _death_ of Christ that rent the vail. It is "by _the blood_
-of Jesus" we have "boldness to enter into the holiest." "We have
-redemption through His _blood_, the forgiveness of sins." (Eph. i. 7;
-Col. i. 14.) "Having made peace by _the blood_ of His cross." "Ye who
-were afar off are made nigh by _the blood_ of His cross." "_The blood_
-of Jesus Christ His Son cleanseth us from all sin." (1 John i. 7.)
-"They washed their robes and made them white in _the blood_ of the
-Lamb." (Rev. vii.) "They overcame him by _the blood_ of the Lamb."
-(Rev. xii.)
-
-I would desire to call my reader's earnest attention to the precious
-and vital doctrine of the blood. I am anxious that he should see its
-true place. The blood of Christ is the foundation of every thing. It
-is the ground of God's righteousness in justifying an ungodly sinner
-that believes on the name of the Son of God; and it is the ground of
-the sinner's confidence in drawing nigh to a holy God, who is of purer
-eyes than to behold evil. God would be just in the condemnation of the
-sinner; but through the death of Christ, He can be just and the
-justifier of him that believeth--a just God and a Saviour. The
-righteousness of God is His consistency with Himself--His acting in
-harmony with His revealed character. Hence, were it not for the cross,
-His consistency with Himself would, of necessity, demand the death
-and judgment of the sinner; but in the cross, that death and judgment
-were borne by the sinner's Surety, so that the same divine consistency
-is perfectly maintained, while a holy God justifies an ungodly sinner
-through faith. _It is all through the blood of Jesus_--nothing less,
-nothing more, nothing different. "It is the blood that maketh an
-atonement for the soul." This is conclusive. This is God's simple plan
-of justification. Man's plan is much more cumbrous, much more
-roundabout. And not only is it cumbrous and roundabout, but it
-attributes righteousness to something quite different from what I find
-in the Word. If I look from the third chapter of Genesis down to the
-close of Revelation, I find the blood of Christ put forward as the
-alone ground of righteousness. We get pardon, peace, life,
-righteousness--all by the blood, and nothing but the blood. The entire
-book of Leviticus, and particularly the chapter upon which we have
-just been meditating, is a commentary upon the doctrine of the blood.
-It seems strange to have to insist upon a fact so obvious to every
-dispassionate, teachable student of holy Scripture; yet so it is. Our
-minds are prone to slip away from the plain testimony of the Word. We
-are ready to adopt opinions without ever calmly investigating them in
-the light of the divine testimonies. In this way we get into
-confusion, darkness, and error.
-
-May we all learn to give the blood of Christ its due place. It is so
-precious in God's sight that He will not suffer aught else to be added
-to or mingled with it. "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_."
-
-
-
-
-CHAPTERS XVIII.-XX.
-
-
-This section sets before us, in a very remarkable manner, the personal
-sanctity and moral propriety which Jehovah looked for on the part of
-those whom He had graciously introduced into relationship with
-Himself; and, at the same time, it presents a most humiliating picture
-of the enormities of which human nature is capable.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, _I am the Lord your God_.'" Here we have
-the foundation of the entire superstructure of moral conduct which
-these chapters present. Israel's actings were to take their character
-from the fact that Jehovah was _their_ God. They were called to
-comport themselves in a manner worthy of so high and holy a position.
-It was God's prerogative to set forth the special character and line
-of conduct becoming a people with whom He was pleased to associate His
-name. Hence the frequency of the expressions, "I am the Lord," "I am
-the Lord your God," "I the Lord your God am holy." Jehovah was their
-God, and He was holy; hence, therefore, they were called to be holy
-likewise. His name was involved in their character and acting.
-
-This is the true principle of holiness for the people of God in all
-ages. They are to be governed and characterized by the revelation
-which He has made of Himself. Their conduct is to be founded upon what
-He is, not upon what they are in themselves. This entirely sets aside
-the principle expressed in the words, "Stand by thyself, I am holier
-than thou;" a principle so justly repudiated by every sensitive mind.
-It is not a comparison of one man with another, but a simple statement
-of the line of conduct which God looks for in those who belong to Him.
-"After the doings of the land of Egypt, wherein ye dwelt, shall ye not
-do; and after the doings of the land of Canaan, whither I bring you,
-shall ye not do; neither shall ye walk in their ordinances." The
-Egyptians and the Canaanites were all wrong. How was Israel to know
-this? Who told them? How came they to be right and all besides wrong?
-These are interesting inquiries; and the answer is as simple as the
-questions are interesting. Jehovah's Word was the standard by which
-all questions of right and wrong were to be definitely settled in the
-judgment of every member of the Israel of God. It was not, by any
-means, the judgment of an Israelite in opposition to the judgment of
-an Egyptian or of a Canaanite; but it was the judgment of God above
-_all_. Egypt might have her practices and her opinions, and so might
-Canaan; but Israel were to have the opinions and practices laid down
-in the Word of God. "Ye shall do My judgments, and keep Mine
-ordinances, to walk therein: I am the Lord your God. Ye shall
-therefore keep My statutes and My judgments; which, if a man do, he
-shall live in them: I am the Lord."
-
-It will be well for my reader to get a clear, deep, full, practical
-sense of this truth. The Word of God must settle every question and
-govern every conscience: there must be no appeal from its solemn and
-weighty decision. When God speaks, every heart must bow. Men may form
-and hold their opinions; they may adopt and defend their practices;
-but one of the finest traits in the character of "the Israel of God"
-is, profound reverence for, and implicit subjection to, "every word
-that proceedeth out of the mouth of the Lord." The exhibition of this
-valuable feature may perhaps lay them open to the charge of dogmatism,
-superciliousness, and self-sufficiency, on the part of those who have
-never duly weighed the matter; but, in truth, nothing can be more
-unlike dogmatism than simple subjection to the plain truth of God;
-nothing more unlike superciliousness than reverence for the statements
-of inspiration; nothing more unlike self-sufficiency than subjection
-to the divine authority of holy Scripture.
-
-True, there will ever be the need of carefulness as to the tone and
-manner in which we set forth the authority for our convictions and our
-conduct. It must be made manifest, so far as it may be, that we are
-wholly governed, not by our own opinions, but by the Word of God.
-There is great danger of attaching an importance to an opinion merely
-because _we_ have adopted it. This must be carefully guarded against.
-_Self_ may creep in and display its deformity in the defense of our
-opinions as much as in any thing else; but we must disallow it in
-every shape and form, and be governed in all things by "Thus saith the
-Lord."
-
-But then we are not to expect that every one will be ready to admit
-the full force of the divine statutes and judgments. It is as persons
-walk in the integrity and energy of the divine nature that the Word of
-God will be owned, appreciated, and reverenced. An Egyptian or a
-Canaanite would have been wholly unable to enter into the meaning or
-estimate the value of these statutes and judgments, which were to
-govern the conduct of the circumcised people of God; but that did not
-in any wise affect the question of Israel's obedience. They were
-brought into a certain relationship with Jehovah, and that
-relationship had its distinctive privileges and responsibilities. "I
-am the Lord _your_ God." This was to be the ground of their conduct.
-They were to act in a way worthy of the One who had become _their_
-God, and made them _His_ people. It was not that they were a whit
-better than other people. By no means. The Egyptians or Canaanites
-might have considered that the Israelites were setting themselves up
-as something superior in refusing to adopt the habits of either
-nation. But no; the foundation of their peculiar line of conduct and
-tone of morality was laid in these words: "_I_ am the Lord _your
-God_."
-
-In this great and practically important fact, Jehovah set before His
-people a ground of conduct which was immovable, and a standard of
-morality which was as elevated and as enduring as the eternal throne
-itself. The moment He entered into a relationship with a people, their
-ethics were to assume a character and tone worthy of Him. It was no
-longer a question as to what they were, either in themselves or in
-comparison with others; but of what God was in comparison with all.
-This makes a material difference. To make _self_ the ground of action
-or the standard of ethics is not only presumptuous folly, but it is
-sure to set one upon a descending scale of action. If self be my
-object, I must, of necessity, sink lower and lower every day; but if,
-on the other hand, I set the Lord before me, I shall rise higher and
-higher as, by the power of the Holy Ghost, I grow in conformity to
-that perfect model which is unfolded to the gaze of faith in the
-sacred pages of inspiration. I shall undoubtedly have to prostrate
-myself in the dust, under a sense of how infinitely short I come of
-the mark set before me; but then I can never consent to the setting up
-of a lower standard, nor can I ever be satisfied until I am conformed
-in all things to Him who was my substitute on the cross, and is my
-model in the glory.
-
-Having said thus much on the main principle of the section before
-us--a principle of unspeakable importance to Christians, in a
-practical point of view, I feel it needless to enter into any thing
-like a detailed exposition of statutes which speak for themselves in
-most obvious terms. I would merely remark that those statutes range
-themselves under two distinct heads, namely, first, those which set
-forth the shameful enormities which the human heart is capable of
-devising; and secondly, those which exhibit the exquisite tenderness
-and considerate care of the God of Israel.
-
-As to the first, it is manifest that the Spirit of God could never
-enact laws for the purpose of preventing evils that have no existence.
-He does not construct a dam where there is no flood to be resisted: He
-does not deal with abstract ideas, but with positive realities. Man
-is, in very deed, capable of perpetrating each and every one of the
-shameful crimes referred to in this most faithful section of the book
-of Leviticus. If he were not, why should he be told not to do so. Such
-a code would be wholly unsuitable for angels, inasmuch as they are
-incapable of committing the sins referred to; but it suits man,
-because he has gotten the seeds of those sins in his nature. This is
-deeply humbling. It is a fresh declaration of the truth that man is a
-total wreck. From the crown of his head to the sole of his foot, there
-is not so much as a single speck of moral soundness, as looked at in
-the light of the divine presence. The being for whom Jehovah thought
-it needful to write Leviticus xviii.-xx. must be a vile sinner; but
-that being is _man_--the writer and reader of these lines. How plain
-it is, therefore, that "they that are in the flesh _cannot_ please
-God." (Rom. viii.) Thank God, the believer is "not in the flesh, but
-in the Spirit." He has been taken completely out of his old-creation
-standing, and introduced into the new creation, in which the moral
-evils aimed at in this our section can have no existence. True, he has
-gotten the old nature; but it is his happy privilege to "reckon" it as
-a dead thing, and to walk in the abiding power of the new creation,
-wherein "all things are of God." This is Christian liberty, even
-liberty to walk up and down in that fair creation where no trace of
-evil can ever be found,--hallowed liberty to walk in holiness and
-purity before God and man,--liberty to tread those lofty walks of
-personal sanctity whereon the beams of the divine countenance ever
-pour themselves in living lustre. Reader, this is Christian liberty.
-It is liberty, not to commit sin, but to taste the celestial sweets of
-a life of true holiness and moral elevation. May we prize more highly
-than we have ever done this precious boon of heaven--Christian
-liberty.
-
-And now, one word as to the second class of statutes contained in our
-section, namely, those which so touchingly bring out divine tenderness
-and care. Take the following: "And when ye reap the harvest of your
-land, thou shalt not wholly reap the corners of thy field, neither
-shalt thou gather the gleanings of thy harvest. And thou shalt not
-glean thy vineyard, neither shalt thou gather every grape of thy
-vineyard; _thou shalt leave them for the poor and stranger_: I am the
-Lord your God." (Chap. xix. 9, 10.) This ordinance will meet us again
-in chapter xxiii. but there we shall see it in its dispensational
-bearing. Here, we contemplate it morally, as unfolding the precious
-grace of Israel's God. He would think of "the poor and stranger," and
-He would have His people think of them likewise. When the golden
-sheaves were being reaped, and the mellow clusters gathered, "the poor
-and stranger" were to be remembered by the Israel of God, because
-Jehovah was the God of Israel. The reaper and the grape-gatherer were
-not to be governed by a spirit of grasping covetousness, which would
-bare the corners of the field and strip the branches of the vine, but
-rather by a spirit of large-hearted, genuine benevolence, which would
-leave a sheaf and a cluster "for the poor and stranger," that they too
-might rejoice in the unbounded goodness of Him whose paths drop
-fatness, and on whose open hand all the sons of want may confidently
-wait.
-
-The book of Ruth furnishes a fine example of one who fully acted out
-this most benevolent statute. "And Boaz said unto her, [Ruth,] 'At
-meal-time, come thou hither, and eat of the bread, and dip thy morsel
-in the vinegar.' And she sat beside the reapers: and he reached her
-parched corn, and she did eat, and was sufficed, and left. And when
-she was risen up to glean, Boaz commanded his young men, saying, 'Let
-her glean even among the sheaves, and reproach her not; _and let fall
-also some of the handfuls of purpose for her_, and leave them, that
-she may glean them, and rebuke her not.'" (Ruth ii. 14-16.) Most
-touching and beautiful grace! Truly, it is good for our poor selfish
-hearts to be brought in contact with such principles and such
-practices. Nothing can surpass the exquisite refinement of the words,
-"let fall also some of the handfuls of purpose for her." It was
-evidently the desire of this noble Israelite that "the stranger" might
-have abundance, and have it, too, rather as the fruit of her own
-gleaning than of his benevolence. This was the very essence of
-refinement. It was putting her in immediate connection with, and
-dependence upon, the God of Israel, who had fully recognized and
-provided for "the gleaner." Boaz was merely acting out that gracious
-ordinance of which Ruth was reaping the benefit. The same grace that
-had given him the field gave her the gleanings. They were both debtors
-to grace. She was the happy recipient of Jehovah's goodness: he was
-the honored exponent of Jehovah's most gracious institution. All was
-in most lovely moral order. The creature was blessed and God was
-glorified. Who would not own that it is good for us to be allowed to
-breathe such an atmosphere?
-
-Let us now turn to another statute of our section. "Thou shalt not
-defraud thy neighbor, neither rob him: the wages of him that is hired
-shall not abide with thee all night until the morning." (Chap. xix.
-13.) What tender care is here! The High and Mighty One that inhabiteth
-eternity can take knowledge of the thoughts and feelings that spring
-up in the heart of a poor laborer. He knows and takes into account the
-expectations of such an one in reference to the fruit of his day's
-toil. The wages will naturally be looked for. The laborer's heart
-counts upon them: the family meal depends upon them. Oh! let them not
-be held back: send not the laborer home with a heavy heart, to make
-the heart of his wife and family heavy likewise. By all means, give
-him that for which he has wrought, to which he has a right, and on
-which his heart is set. He is a husband, he is a father, and he has
-borne the burden and heat of the day that his wife and children may
-not go hungry to bed. Disappoint him not: give him his due. Thus does
-our God take notice of the very throbbings of the laborer's heart, and
-make provision for his rising expectations. Precious grace! Most
-tender, thoughtful, touching, condescending love! The bare
-contemplation of such statutes is sufficient to throw one into a flood
-of tenderness. Could any one read such passages and not be melted?
-Could any one read them and thoughtlessly dismiss a poor laborer, not
-knowing whether he and his family have wherewithal to meet the
-cravings of hunger?
-
-Nothing can be more painful to a tender heart than the lack of kindly
-consideration for the poor so often manifested by the rich. These
-latter can sit down to their sumptuous repast after dismissing from
-their door some poor industrious creature who had come seeking the
-just reward of his honest labor. They think not of the aching heart
-with which that man returns to his family, to tell them of the
-disappointment to himself and to them. Oh, it is terrible! It is most
-offensive to God and to all who have drunk, in any measure, into His
-grace. If we would know what God thinks of such acting, we have only
-to hearken to the following accents of holy indignation: "Behold, the
-hire of the laborers who have reaped down your fields, which is of you
-kept back by fraud, crieth; and the cries of them that have reaped
-have entered into the ears of the Lord of Sabaoth." (James v. 4.) "The
-Lord of Sabaoth" hears the cry of the aggrieved and disappointed
-laborer. His tender love tells itself forth in the institutions of His
-moral government; and even though the heart should not be melted by
-the grace of those institutions, the conduct should, at least, be
-governed by the righteousness thereof. God will not suffer the claims
-of the poor to be heartlessly tossed aside by those who are so
-hardened by the influence of wealth as to be insensible to the appeals
-of tenderness, and who are so far removed beyond the region of
-personal need as to be incapable of feeling for those whose lot it is
-to spend their days amid exhausting toil or pinching poverty. The poor
-are the special objects of God's care. Again and again He makes
-provision for them in the statutes of His moral administration; and it
-is particularly declared of Him who shall ere long assume, in
-manifested glory, the reins of government, that "He shall deliver the
-needy when he crieth; the poor also, and him that hath no helper. He
-shall spare the poor and needy, and shall save the souls of the needy.
-He shall redeem their souls from deceit and violence; and precious
-shall their blood be in His sight." (Ps. lxxii. 12-14.)
-
-May we profit by the review of those precious and deeply practical
-truths. May our hearts be affected, and our conduct influenced by
-them. We live in a heartless world; and there is a vast amount of
-selfishness in our own hearts. We are not sufficiently affected by the
-thought of the need of others. We are apt to forget the poor in the
-midst of our abundance. We often forget that the very persons whose
-labor ministers to our personal comfort are living, it may be, in the
-deepest poverty. Let us think of these things. Let us beware of
-"grinding the faces of the poor." If the Jews of old were taught, by
-the statutes and ordinances of the Mosaic economy, to entertain kindly
-feelings toward the poor, and to deal tenderly and graciously with the
-sons of toil, how much more ought the higher and more spiritual ethics
-of the gospel dispensation produce in the hearts and lives of
-Christians a large-hearted benevolence toward every form of human
-need.
-
-True, there is urgent need of prudence and caution, lest we take a man
-out of the honorable position in which he was designed and fitted to
-move, namely, a position of dependence upon the fruits--the precious
-and fragrant fruits--of honest industry. This would be a grievous
-injury instead of a benefit. The example of Boaz should instruct in
-this matter. He allowed Ruth to glean; but he took care to make her
-gleaning profitable. This is a very safe and a very simple principle.
-God intends that man should work at something or another, and we run
-counter to Him when we draw our fellow out of the place of dependence
-upon the results of patient industry, into that of dependence upon the
-results of false benevolence. The former is as honorable and elevating
-as the latter is contemptible and demoralizing. There is no bread so
-sweet to the taste as that which in nobly earned; but then those who
-earn their bread should get enough. A man will feed and care for his
-horses; how much more his fellow, who yields him the labor of his
-hands from Monday morning till Saturday night.
-
-But some will say, There are two sides to this question.
-Unquestionably there are; and no doubt one meets with a great deal
-amongst the poor which is calculated to dry up the springs of
-benevolence and genuine sympathy. There is much which tends to steel
-the heart and close the hand; but one thing is certain, it is better
-to be deceived in ninety-nine cases out of a hundred than to shut up
-the bowels of compassion against a single worthy object. Our heavenly
-Father causes His sun to shine upon the evil and on the good; and
-sendeth rain upon the just and upon the unjust. The same sunbeams that
-gladden the heart of some devoted servant of Christ are poured upon
-the path of some ungodly sinner; and the self-same shower that falls
-upon the tillage of a true believer, enriches also the furrows of some
-blaspheming infidel. This is to be our model. "Be ye therefore
-perfect, even as your Father which is in heaven is perfect." (Matt. v.
-48.) It is only as we set the Lord before us, and walk in the power
-of His grace, that we shall be able to go on from day to day,
-meeting, with a tender heart and an open hand, every possible form of
-human misery. It is only as we ourselves are drinking at the
-exhaustless fountain of divine love and tenderness, that we shall be
-able to go on ministering to human need unchecked by the oft-repeated
-manifestation of human depravity. Our tiny springs would soon be dried
-up were they not maintained in unbroken connection with that
-ever-gushing source.
-
-The statute which next presents itself for our consideration,
-exemplifies most touchingly the tender care of the God of Israel.
-"Thou shalt not curse the deaf, nor put a stumbling-block before the
-blind, but shalt fear thy God: I am the Lord." (Ver. 14.) Here a
-barrier is erected to stem the rising tide of irritability with which
-uncontrolled nature would be almost sure to meet the personal
-infirmity of deafness. How well we can understand this! Nature does
-not like to be called upon to repeat its words again and again, in
-order to meet the deaf man's infirmity. Jehovah thought of this, and
-provided for it. And what is the provision? "Thou shalt fear thy God."
-When tried by a deaf person, remember the Lord, and look to Him for
-grace to enable you to govern your temper.
-
-The second part of this statute reveals a most humiliating amount of
-wickedness in human nature. The idea of laying a stumbling-block in
-the way of the blind is about the most wanton cruelty imaginable; and
-yet man is capable of it, else he would not be warned against it. No
-doubt this, as well as many other statutes, admits of a spiritual
-application; but that in no wise interferes with the plain literal
-principle set forth in it. Man is capable of placing a stumbling-block
-in the way of a fellow-creature afflicted with blindness. Such is man!
-Truly, the Lord knew what was in man when He wrote the statutes and
-judgments of the book of Leviticus.
-
-I shall leave my reader to meditate alone upon the remainder of our
-section. He will find that each statute teaches a double lesson,
-namely, a lesson with respect to nature's evil tendencies, and also a
-lesson as to Jehovah's tender care.[24]
-
-  [24] Verses 16 and 17 demand special attention. "Thou shalt not go up
-  and down as a talebearer among thy people." This is a most seasonable
-  admonition for the people of God in every age. A talebearer is sure to
-  do incalculable mischief. It has been well remarked that a talebearer
-  injures three persons--he injures himself, he injures his hearer, and
-  he injures the subject of his tale. All this he does directly; and as
-  to the indirect consequences, who can recount them? Let us carefully
-  guard against this horrible evil. May we never suffer a tale to pass
-  our lips; and let us never stand to hearken to a talebearer. May we
-  always know how to drive away a backbiting tongue with an angry
-  countenance, as the north wind driveth away rain.
-
-  In verse 17, we learn what ought to take the place of talebearing.
-  "Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon
-  him." In place of carrying to another a tale about my neighbor, I am
-  called upon to go directly to himself and rebuke him, if there is any
-  thing wrong. This is the divine method. Satan's method is to act the
-  talebearer.
-
-
-
-
-CHAPTERS XXI. & XXII.
-
-
-These chapters unfold, with great minuteness of detail, the divine
-requirements in reference to those who were privileged to draw near as
-priests to "offer the bread of their God." In this, as in the
-preceding section, we have conduct as the _result_, not the procuring
-_cause_ of the relationship. This should be carefully borne in mind.
-The sons of Aaron were, in virtue of their birth, priests unto God.
-They all stood in this relationship, one as well as another. It was
-not a matter of attainment, a question of progress, something which
-one had and another had not. All the sons of Aaron were priests; they
-were born into a priestly place. Their capacity to understand and
-enjoy their position and its attendant privileges was obviously a
-different thing altogether. One might be a babe, and another might
-have reached the point of mature and vigorous manhood. The former
-would, of necessity, be unable to eat of the priestly food, being a
-babe, for whom "milk," and not "strong meat," was adapted; but he was
-as truly a member of the priestly house as the man who could tread,
-with firm step, the courts of the Lord's house, and feed upon "the
-wave breast" and "heave shoulder" of the sacrifice.
-
-This distinction is easily understood in the case of the sons of
-Aaron, and hence it will serve to illustrate, in a very simple manner,
-the truth as to the members of the true priestly house, over which our
-great High-Priest presides, and to which all true believers belong.
-(Heb. iii. 6.) Every child of God is a priest. He is enrolled as a
-member of Christ's priestly house. He may be very ignorant, but his
-position as a priest is not founded upon knowledge, but upon life; his
-experience may be very shallow, but his place as a priest does not
-depend upon experience, but upon life; his capacity may be very
-limited, but his relationship as a priest does not rest upon an
-enlarged capacity, but upon life. He was born into the position and
-relationship of a priest: he did not work himself thereinto. It was
-not by any efforts of his own that he became a priest: he became a
-priest by birth. The spiritual priesthood, together with all the
-spiritual functions attaching thereunto, is the necessary appendage to
-spiritual birth. The capacity to enjoy the privileges and to discharge
-the functions of a position must not be confounded with the position
-itself: they must ever be kept distinct. Relationship is one thing;
-capacity is quite another.
-
-Furthermore, in looking at the family of Aaron, we see that nothing
-could break the relationship between him and his sons. There were many
-things which would interfere with the full enjoyment of the privileges
-attaching to the relationship. A son of Aaron might "defile himself by
-the dead;" he might defile himself by forming an unholy alliance; he
-might have some bodily "blemish;" he might be "blind or lame;" he
-might be "a dwarf." Any of these things would have interfered very
-materially with his enjoyment of the privileges and his discharge of
-the functions pertaining to his relationship, as we read, "No man that
-hath a blemish of the seed of Aaron the priest shall come nigh to
-offer the offerings of the Lord made by fire: he hath a blemish: he
-shall not come nigh to offer the bread of his God. He shall eat the
-bread of his God, both of the most holy and the holy; only he shall
-not go in unto the vail, nor come nigh unto the altar, because he hath
-a blemish; that he profane not my sanctuaries; for I the Lord do
-sanctify them." (Chap. xxi. 21-23.) But none of these things could
-possibly touch the fact of a relationship founded upon the established
-principles of human nature. Though a son of Aaron were a dwarf, that
-dwarf was a son of Aaron. True, he was, as a dwarf, shorn of many
-precious privileges and lofty dignities pertaining to the priesthood,
-but he was a son of Aaron all the while. He could neither enjoy the
-same measure or character of communion, nor yet discharge the same
-elevated functions of priestly service, as one who had reached to
-manhood's appointed stature; but he was a member of the priestly
-house, and as such, permitted to "eat the bread of his God." The
-relationship was genuine, though the development was so defective.
-
-The spiritual application of all this is as simple as it is practical.
-To be a child of God is one thing; to be in the enjoyment of priestly
-communion and priestly worship is quite another. The latter is, alas!
-interfered with by many things. Circumstances and associations are
-allowed to act upon us by their defiling influence. We are not to
-suppose that all Christians enjoy the same elevation of walk, the same
-intimacy of fellowship, the same felt nearness to Christ. Alas! alas!
-they do not. Many of us have to mourn over our spiritual defects.
-There is lameness of walk, defective vision, stunted growth; or we
-allow ourselves to be defiled by contact with evil, and to be weakened
-and hindered by unhallowed associations. In a word, as the sons of
-Aaron, though being priests by birth, were nevertheless deprived of
-many privileges through ceremonial defilement and physical defects; so
-we, though being priests unto God by spiritual birth, are deprived of
-many of the high and holy privileges of our position by moral
-defilement and spiritual defects. We are shorn of many of our
-dignities through defective spiritual development. We lack singleness
-of eye, spiritual vigor, whole-hearted devotedness. Saved we are,
-through the free grace of God, on the ground of Christ's perfect
-sacrifice. "We are all the children of God, by faith in Christ Jesus;"
-but then, salvation is one thing; communion is quite another: sonship
-is one thing; obedience is quite another.
-
-These things should be carefully distinguished. The section before us
-illustrates the distinction with great force and clearness. If one of
-the sons of Aaron happened to be "broken-footed or broken-handed," was
-he deprived of his sonship? Assuredly not. Was he deprived of his
-priestly position? By no means. It was distinctly declared, "He shall
-eat the bread of his God, both of the most holy and of the holy."
-What, then, did he lose by his physical blemish? He was forbidden to
-tread some of the higher walks of priestly service and worship.--"Only
-he shall not go in unto the vail, nor come nigh unto the altar." These
-were very serious privations; and though it may be objected that a man
-could not help many of these physical defects, that did not alter the
-matter. Jehovah could not have a blemished priest at His altar, or a
-blemished sacrifice thereon. Both the priest and the sacrifice should
-be perfect. "No man that hath a blemish of the seed of Aaron the
-priest shall come nigh to offer the offerings of the Lord made by
-fire." (Chap. xxi. 22.) "But whatsoever hath a blemish, that shall ye
-not offer; for it shall not be acceptable for you." (Chap. xxii. 20.)
-
-Now, we have both the perfect priest and the perfect sacrifice in the
-Person of our blessed Lord Jesus Christ. He having "offered Himself
-without spot to God," passed into the heavens as our great
-High-Priest, where He ever liveth to make intercession for us. The
-epistle to the Hebrews dwells elaborately upon these two points. It
-throws into vivid contrast the sacrifice and priesthood of the Mosaic
-system and the Sacrifice and Priesthood of Christ. In Him we have
-divine perfectness, whether as the Victim or as the Priest. We have
-all that God could require, and all that man could need. His precious
-blood has put away all our sins, and His all-prevailing intercession
-ever maintains us in all the perfectness of the place into which His
-blood has introduced us. "We are complete in Him" (Col. ii.); and yet,
-so feeble and so faltering are we in ourselves; so full of failure and
-infirmity; so prone to err and stumble in our onward way, that we
-could not stand for a moment were it not that "He ever liveth to make
-intercession for us." These things have been dwelt upon in the earlier
-chapters of this volume, and it is therefore needless to enter further
-upon them here. Those who have any thing like correct apprehensions of
-the grand foundation-truths of Christianity, and any measure of
-experience in the Christian life, will be able to understand how it is
-that though "complete in Him who is the head of all principality and
-power," they nevertheless need, while down here amid the infirmities,
-conflicts, and buffetings of earth, the powerful advocacy of their
-adorable and divine High-Priest. The believer is "washed, sanctified,
-and justified" (1 Cor. vi.); he is "accepted in the Beloved" (Eph. i.
-6.); he can never come into judgment, as regards his person (See John
-v. 24, where the word is {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} and not {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}.); death and
-judgment are behind him, because he is united to Christ, who has
-passed through them both on his behalf and in his stead. All these
-things are divinely true of the very weakest, most unlettered, and
-inexperienced member of the family of God; but yet, inasmuch as he
-carries about with him a nature so incorrigibly bad and so
-irremediably ruined that no discipline can correct it and no medicine
-cure it, inasmuch as he is the tenant of a body of sin and death--as
-he is surrounded on all sides by hostile influences--as he is called
-to cope perpetually with the combined forces of the world, the flesh,
-and the devil, he could never keep his ground, much less make
-progress, were he not upheld by the all-prevailing intercession of his
-great High-Priest, who bears the names of His people upon His breast
-and upon His shoulder.
-
-Some, I am aware, have found great difficulty in reconciling the idea
-of the believer's perfect standing in Christ with the need of
-priesthood. "If," it is argued, "he is perfect, what need has he of a
-priest?" The two things are as distinctly taught in the Word as they
-are compatible one with another, and understood in the experience of
-every rightly instructed Christian. It is of the very last importance
-to apprehend, with clearness and accuracy, the perfect harmony between
-these two points. The believer is perfect in Christ; but in himself,
-he is a poor feeble creature, ever liable to fall. Hence the
-unspeakable blessedness of having One who can manage all his affairs
-for him, at the right hand of the Majesty in the heavens--One who
-upholds him continually by the right hand of His righteousness--One
-who will never let him go--One who is able to save to the
-uttermost--One who is "the same yesterday, to-day, and forever"--One
-who will bear him triumphantly through all the difficulties and
-dangers which surround him, and finally "present him faultless before
-the presence of His glory with exceeding joy." Blessed forever be the
-grace that has made such ample provision for all our need in the
-blood of a Spotless Victim and the intercession of a divine
-High-Priest!
-
-Dear Christian reader, let it be our care so to walk, so to "keep
-ourselves unspotted from the world," so to stand apart from all
-unhallowed associations, that we may enjoy the highest privileges and
-discharge the most elevated functions of our position as members of
-the priestly house of which Christ is the Head. We have "boldness to
-enter into the holiest through the blood of Jesus:" "we have a great
-High-Priest over the house of God." (Heb. x.) Nothing can ever rob us
-of these privileges. But then our communion may be marred, our worship
-may be hindered, our holy functions may remain undischarged. Those
-ceremonial matters against which the sons of Aaron were warned in the
-section before us, have their antitypes in the Christian economy. Had
-they to be warned against unholy contact? So have we. Had they to be
-warned against unholy alliance? So have we. Had they to be warned
-against all manner of ceremonial uncleanness? So have we to be warned
-against "all filthiness of the flesh and spirit." (1 Cor. vii.) Were
-they shorn of many of their loftiest priestly privileges by bodily
-blemish and imperfect natural growth? So are we by moral blemish and
-imperfect spiritual growth.
-
-Will any one venture to call in question the practical importance of
-such principles as these? Is it not obvious that the more highly we
-estimate the blessings which attach to that priestly house of which
-we have been constituted members, in virtue of our spiritual birth,
-the more carefully shall we guard against every thing which might tend
-in any wise to rob us of their enjoyment? Undoubtedly. And this it is
-which renders the close study of our section so pre-eminently
-practical. May we feel its power, through the application of God the
-Holy Ghost. Then shall we _enjoy_ our priestly place; then shall we
-faithfully discharge our priestly functions. We shall be able "to
-present our bodies a living sacrifice, holy and acceptable unto God"
-(Rom. xii. 1); we shall be able to "offer the sacrifice of praise to
-God continually, that is, the fruit of our lips, giving thanks to His
-name" (Heb. xiii. 15.); we shall be able, as members of the "spiritual
-house" and the "holy priesthood," to "offer up spiritual sacrifices,
-acceptable to God by Jesus Christ" (1 Pet. ii. 5.); we shall be able,
-in some small degree, to anticipate that blissful time when, from a
-redeemed creation, the halleluiahs of intelligent and fervent praise
-shall ascend to the throne of God and the Lamb throughout the
-everlasting ages.
-
-
-
-
-CHAPTER XXIII.
-
-
-One of the most profound and comprehensive chapters in the inspired
-volume now lies before us, and claims our prayerful study. It contains
-the record of the seven great feasts or periodical solemnities into
-which Israel's year was divided. In other words, it furnishes us with
-a perfect view of God's dealings with Israel during the entire period
-of their most eventful history.
-
-Looking at the feasts separately, we have the Sabbath, the Passover,
-the feast of unleavened bread, the first-fruits, Pentecost, the feast
-of trumpets, the day of atonement, and the feast of tabernacles. This
-would make eight, altogether; but it is very obvious that the Sabbath
-occupies quite a unique and independent place. It is first presented,
-and its proper characteristics and attendant circumstances fully set
-forth; and then we read, "These are the feasts of the Lord, even holy
-convocations, which ye shall proclaim in their seasons." (Ver. 4.)
-
-So that, strictly speaking, as the attentive reader will observe,
-Israel's _first_ great feast was the Passover, and their _seventh_ was
-the feast of tabernacles. That is to say, divesting them of their
-typical dress, we have, first, redemption; and last of all, we have
-the millennial glory. The paschal lamb typified the death of Christ (1
-Cor. v. 7.); and the feast of tabernacles typified "the times of the
-restitution of all things, of which God hath spoken by the mouth of
-all His holy prophets since the world began." (Acts iii. 21.)
-
-Such was the opening and such the closing feast of the Jewish year.
-Atonement is the foundation, glory the top-stone; while between these
-two points we have the resurrection of Christ (ver. 10-14.), the
-gathering of the Church (ver. 15-21.), the waking up of Israel to a
-sense of their long-lost glory (ver. 24-25.), their repentance and
-hearty reception of their Messiah (ver. 27-32.), and, that not one
-feature might be lacking in this grand typical representation, we have
-provision made for the Gentiles to come in at the close of the harvest
-and glean in Israel's fields (ver. 22.). All this renders the picture
-divinely perfect, and evokes from the heart of every lover of
-Scripture the most intense admiration. What could be more complete?
-The blood of the Lamb, and practical holiness founded thereon; the
-resurrection of Christ from the dead, and His ascension into heaven;
-the descent of the Holy Ghost, in pentecostal power, to form the
-Church; the awakening of the remnant; their repentance and
-restoration; the blessing of "the poor and the stranger;" the
-manifestation of the glory; the rest and blessedness of the
-kingdom,--such are the contents of this truly marvelous chapter, which
-we shall now proceed to examine in detail. May God the Holy Ghost be
-our Teacher.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, Concerning the feasts of the Lord, which ye
-shall proclaim to be holy convocations, even these are My feasts. Six
-days shall work be done; but the seventh day is the Sabbath of rest, a
-holy convocation; ye shall do no work therein: it is the Sabbath of
-the Lord in all your dwellings.'" The place which the Sabbath here
-gets is full of interest. The Lord is about to furnish a type of all
-His dealings in grace with His people; and ere He does so, He sets
-forth the Sabbath as the significant expression of that rest which
-remaineth for the people of God. It was an actual solemnity to be
-observed by Israel, but it was also a type of what is yet to be when
-all that great and glorious work which this chapter foreshadows shall
-have been accomplished. It is God's rest, into which all who believe
-can enter now in spirit; but which, as to its full and actual
-accomplishment, yet remains. (Heb. iv.) We work now: we shall rest by
-and by. In one sense, the believer enters into rest; in another sense,
-he labors to enter into it. He has found his rest in Christ; he labors
-to enter into his rest in glory. He has found his full mental repose
-in what Christ has wrought for him, and his eye rests on that
-everlasting Sabbath upon which he shall enter when all his desert
-toils and conflicts are over. He cannot rest in the midst of a scene
-of sin and wretchedness; "he rests in Christ, the Son of God, who took
-the servant's form;" and while thus resting, he is called to labor as
-a worker together with God, in the full assurance that when all his
-toil is over, he shall enjoy unbroken, eternal repose in those
-mansions of unfading light and unalloyed blessedness where labor and
-sorrow can never enter. Blessed prospect! May it brighten more and
-more each hour in the vision of faith. May we labor all the more
-earnestly and faithfully, as being sure of this most precious rest at
-the end. True, there are foretastes of the eternal Sabbath; but these
-foretastes only cause us to long more ardently for the blessed
-reality--that Sabbath which shall never be broken--that "holy
-convocation" which shall never be dissolved.
-
-We have already remarked that the Sabbath occupies quite a unique and
-independent place in this chapter. This is evident from the wording of
-the fourth verse, where the Lord seems to begin afresh with the
-expression, "These are the feasts of the Lord," as if to leave the
-Sabbath quite distinct from the seven feasts which follow, though it
-be, in reality, the type of that rest to which those feasts so
-blessedly introduce the soul.
-
-"These are the feasts of the Lord, even holy convocations, which ye
-shall proclaim in their seasons. In the fourteenth day of the first
-month at even is the Lord's passover." (Ver. 4, 5.) Here, then, we
-have the first of the seven periodical solemnities--the offering of
-that paschal lamb whose blood it was that screened the Israel of God
-from the sword of the destroying angel on that terrible night when
-Egypt's first-born were laid low. This is the acknowledged type of the
-death of Christ, and hence its place in this chapter is divinely
-appropriate. It forms the foundation of all. We can know nothing of
-rest, nothing of holiness, nothing of fellowship, save on the ground
-of the death of Christ. It is peculiarly striking, significant, and
-beautiful to observe that, directly God's rest is spoken of, the next
-thing introduced is the blood of the paschal lamb. As much as to say,
-There is the _rest_, but here is your _title_. No doubt labor will
-_capacitate_ us, but it is the blood that _entitles_ us, to enjoy the
-rest.
-
-"And on the fifteenth day of the same month is the feast of unleavened
-bread unto the Lord: seven days ye must eat unleavened bread. In the
-first day ye shall have a holy convocation: ye shall do no servile
-work therein. But ye shall offer an offering made by fire unto the
-Lord seven days: in the seventh day is a holy convocation: ye shall do
-no servile work therein." (Ver. 6-8.) The people are here assembled
-around Jehovah in that practical holiness which is founded upon
-accomplished redemption; and while thus assembled, the fragrant odor
-of the sacrifice ascends from the altar of Israel to the throne of
-Israel's God. This gives us a fine view of that holiness which God
-looks for in the life of His redeemed. It is based upon the sacrifice,
-and it ascends in immediate connection with the acceptable fragrance
-of the Person of Christ. "Ye shall do no _servile work_ therein; but
-ye shall offer _an offering made by fire_." What a contrast!--the
-servile work of man's hands, and the sweet savor of Christ's
-sacrifice! The practical holiness of God's people is not servile
-labor; it is the living unfolding of Christ through them, by the power
-of the Holy Ghost. "To me to live is Christ." This is the true idea.
-Christ is our life; and every exhibition of that life is, in the
-divine judgment, redolent with all the fragrance of Christ. It may be
-a very trifling matter in man's judgment, but, in so far as it is the
-outflow of Christ our life, it is unspeakably precious to God. It
-ascends to Him and can never be forgotten. "The fruits of
-righteousness which are by Jesus Christ" are produced in the life of
-the believer, and no power of earth or hell can prevent their
-fragrance ascending to the throne of God.
-
-It is needful to ponder deeply the contrast between "servile work" and
-the outflow of the life of Christ. The type is very vivid. There was a
-total cessation of manual labor throughout the whole assembly; but the
-sweet savor of the burnt-offering ascended to God. These were to be
-the two grand characteristics of the feast of unleavened bread. Man's
-labor ceased, and the odor of the sacrifice ascended; and this was the
-type of a believer's life of practical holiness. What a triumphant
-answer is here to the legalist on the one side, and the antinomian on
-the other! The former is silenced by the words, "no servile work;" and
-the latter is confounded by the words, "Ye shall offer an offering
-made by fire." The most elaborate works of man's hands are "servile;"
-but the smallest cluster of "the fruits of righteousness" is to the
-glory and praise of God. Throughout the entire period of the
-believer's life there must be no servile work--nothing of the hateful
-and degrading element of legality. There should be only the continual
-presentation of the life of Christ, wrought out and exhibited by the
-power of the Holy Ghost. Throughout the "seven days" of Israel's
-second great periodical solemnity there was to be "no leaven;" but
-instead thereof, the sweet savor of "an offering made by fire" was to
-be presented to the Lord. May we fully enter into the practical
-teaching of this most striking and instructive type.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, and say unto them, When ye be come into the land which I give
-unto you, and shall reap the harvest thereof, then ye shall bring a
-sheaf of the first-fruits of your harvest unto the priest; and ye
-shall wave the sheaf before the Lord, to be accepted for you: on the
-morrow after the Sabbath the priest shall wave it. And ye shall offer
-that day when ye wave the sheaf, a he lamb without blemish of the
-first year, for a burnt-offering unto the Lord. And the meat-offering
-thereof shall be two tenth deals of fine flour mingled with oil, an
-offering made by fire unto the Lord for a sweet savor: and the
-drink-offering thereof shall be of wine, the fourth part of a hin. And
-ye shall eat neither bread, nor parched corn, nor green ears, until
-the self-same day that ye have brought an offering unto your God: it
-shall be a statute forever throughout your generations, in all your
-dwellings." (Ver. 9-14.)
-
-"But now is Christ risen from the dead, and become the _first-fruits_
-of them that slept." (1 Cor. xv. 20.) The beautiful ordinance of the
-presentation of the sheaf of first-fruits typified the resurrection of
-Christ, who, "at the end of the Sabbath, as it began to dawn toward
-the first day of the week," rose triumphant from the tomb, having
-accomplished the glorious work of redemption. His was a "resurrection
-_from among_ the dead;" and in it we have at once the earnest and the
-type of the resurrection of His people. "Christ the first-fruits;
-afterwards they that are Christ's at His coming." When Christ comes,
-His people will be raised "from among the dead [{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]," that is,
-those of them that sleep in Jesus; "but the rest of the dead lived not
-again until the thousand years were finished." (Rev. xx. 5.) When,
-immediately after the transfiguration, our blessed Lord spoke of His
-rising "_from among the dead_," the disciples questioned among
-themselves what that could mean. (See Mark ix.) Every orthodox Jew
-believed in the doctrine of the "resurrection of the dead [{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}
-{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]," but the idea of a "resurrection from among the dead
-[{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}]" was what the disciples were unable to
-grasp; and no doubt many disciples since then have felt considerable
-difficulty with respect to a mystery so profound.
-
-However, if my reader will prayerfully study and compare 1 Cor. xv.
-with 1 Thess. iv. 13-18, he will get much precious instruction upon
-this most interesting and practical truth. He can also look at Romans
-viii. 11 in connection.--"But if the Spirit of Him that raised up
-Jesus from the dead [{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}] dwell in you, He that raised up Christ
-from the dead shall also quicken your mortal bodies by His Spirit that
-dwelleth in you." From all these passages it will be seen that the
-resurrection of the Church will be upon precisely the same principle
-as the resurrection of Christ. Both the Head and the body are shown
-to be raised "from among the dead." The first sheaf and all the
-sheaves that follow after are morally connected.
-
-It must be evident to any one who carefully ponders the subject in the
-light of Scripture, that there is a very material difference between
-the resurrection of the believer and the resurrection of the
-unbeliever. Both shall be raised; but Revelation xx. 5 proves that
-there will be a thousand years between the two, so that they differ
-both as to the principle and as to the time. Some have found
-difficulty in reference to this subject, from the fact that in John v.
-28 our Lord speaks of "the _hour_ in the which _all_ that are in the
-graves shall hear His voice." How, it may be asked, can there be a
-thousand years between the two resurrections, when both are spoken of
-as occurring in an "hour"? The answer is very simple. In verse 28, the
-quickening of dead souls is spoken of as occurring in an "hour;" and
-this work has been going on for over eighteen hundred years. Now, if a
-period of nearly _two_ thousand years can be represented by the word
-"hour," what objection can there be to the idea of _one_ thousand
-years being represented in the same way? Surely, none whatever,
-especially when it is expressly stated that "the rest of the dead
-lived not again until the thousand years were finished."
-
-But furthermore, when we find mention made of "a _first_
-resurrection," is it not evident that all are not to be raised
-together? Why speak of a "first" if there is but the one? It may be
-said that "the first resurrection" refers to the soul; but where is
-the Scripture warrant for such a statement? The solemn fact is this:
-when the "shout of the archangel and the trump of God" shall be heard,
-the redeemed who sleep in Jesus will be raised to meet Him in the
-glory; the wicked dead, whoever they be, from the days of Cain down,
-will remain in their graves during the thousand years of millennial
-blessedness, and at the close of that bright and blissful period, they
-shall come forth and stand before "the great white throne," there to
-be "judged every man according to his works," and to pass from the
-throne of judgment into the lake of fire. Appalling thought!
-
-Oh, reader, how is it in reference to your precious soul? Have you
-seen, by the eye of faith, the blood of the paschal Lamb shed to
-screen you from this terrible hour? Have you seen the precious Sheaf
-of first-fruits reaped and gathered into the heavenly garner, as the
-earnest of your being gathered in due time? These are solemn
-questions--deeply solemn. Do not put them aside. See that you are
-_now_ under the cover of the blood of Jesus. Remember, you cannot
-glean so much as a single ear in the fields of redemption until you
-have seen the true Sheaf waved before the Lord. "Ye shall eat neither
-bread, nor parched corn, nor green ears, until _the self-same day_
-that ye have brought an offering unto your God." The harvest could not
-be touched until the sheaf of first-fruits had been presented, and,
-with the sheaf, a burnt-offering and a meat-offering.
-
-"And ye shall count unto you from the morrow after the Sabbath, from
-the day that ye brought the sheaf of the wave-offering; seven Sabbaths
-shall be complete: even unto the morrow after the seventh Sabbath
-shall ye number fifty days; and ye shall offer a new meat-offering
-unto the Lord. Ye shall bring out of your habitations two wave-loaves
-of two tenth deals: they shall be of fine flour; they shall be baken
-with leaven; they are the first-fruits unto the Lord." (Ver. 15-17.)
-This is the feast of Pentecost--the type of God's people, gathered by
-the Holy Ghost, and presented before Him, in connection with all the
-preciousness of Christ. In the passover we have the death of Christ,
-in the sheaf of first-fruits we have the resurrection of Christ, and
-in the feast of Pentecost we have the descent of the Holy Ghost to
-form the Church. All this is divinely perfect. The death and
-resurrection of Christ had to be accomplished ere the Church could be
-formed. The sheaf was offered and then the loaves were baked.
-
-And, observe, "they shall be baken _with leaven_." Why was this?
-Because they were intended to foreshadow those who, though filled with
-the Holy Ghost, and adorned with His gifts and graces, had,
-nevertheless, _evil_ dwelling in them. The assembly, on the day of
-Pentecost, stood in the full value of the blood of Christ, was crowned
-with the gifts of the Holy Ghost; but there was leaven there also. No
-power of the Spirit could do away with the fact that there was evil
-dwelling in the people of God. It might be suppressed and kept out of
-view, but it was there. This fact is foreshadowed in the type by the
-leaven in the two loaves, and it is set forth in the actual history of
-the Church; for albeit God the Holy Ghost was present in the assembly,
-the flesh was there likewise to lie unto Him. Flesh is flesh, nor can
-it ever be made aught else than flesh. The Holy Ghost did not come
-down on the day of Pentecost to improve nature or do away with the
-fact of its incurable evil, but to baptize believers into one body,
-and connect them with their living Head in heaven.
-
-Allusion has already been made, in the chapter on the peace-offering,
-to the fact that leaven was permitted in connection therewith. It was
-the divine recognition of the evil in the worshiper. Thus is it also
-in the ordinance of the "two wave-loaves;" they were to be "baken with
-_leaven_," because of the _evil_ in the antitype.
-
-But, blessed be God, the evil which was divinely recognized was
-divinely provided for. This gives great rest and comfort to the heart.
-It is a comfort to be assured that God knows the worst of us; and,
-moreover, that He has made provision according to _His_ knowledge, and
-not merely according to _ours_. "And ye shall offer _with the bread_
-seven lambs _without blemish_ of the first year, and one young
-bullock, and two rams; they shall be for a burnt-offering unto the
-Lord, with their meat-offering and their drink-offerings, even an
-offering made by fire, of sweet savor unto the Lord." (Ver. 18.) Here,
-then, we have, in immediate connection with the leavened loaves, the
-presentation of an unblemished sacrifice, typifying the great and
-all-important truth that it is Christ's perfectness, and not our
-sinfulness, that is ever before the view of God. Observe particularly
-the words, "ye shall offer _with the bread_ seven lambs _without
-blemish_." Precious truth!--deeply precious, though clothed in typic
-dress! May the reader be enabled to enter into it, to make his own of
-it, to stay his conscience upon it, to feed and refresh his heart with
-it, to delight his whole soul in it. Not I, but Christ.
-
-It may, however, be objected that the fact of Christ's being a
-spotless Lamb is not sufficient to roll the burden of guilt from a
-sin-stained conscience--a sweet-savor offering would not, of itself,
-avail for a guilty sinner. This objection might be urged, but our type
-fully meets and entirely removes it. It is quite true that a
-burnt-offering would not have been sufficient where "leaven" was in
-question; and hence we read, "Then ye shall sacrifice one kid of the
-goats for a _sin-offering_, and two lambs of the first year for a
-sacrifice of peace-offerings." (Ver. 19.) The "sin-offering" was the
-answer to the "leaven" in the loaves: "peace" was established, so that
-communion could be enjoyed, and all went up in immediate connection
-with the "sweet savor" of the "burnt-offering" unto the Lord.
-
-Thus, on the day of Pentecost, the Church was presented in all the
-value and excellency of Christ, through the power of the Holy Ghost.
-Though having in itself the leaven of the old nature, that leaven was
-not reckoned, because the divine Sin-offering had perfectly answered
-for it. The power of the Holy Ghost did not remove the leaven, but the
-blood of the Lamb had atoned for it. This is a most interesting and
-important distinction. The work of the Spirit in the believer does not
-remove indwelling evil. It enables him to detect, judge, and subdue
-the evil; but no amount of spiritual power can do away with the fact
-that the evil is there--though, blessed be God, the conscience is at
-perfect ease, inasmuch as the blood of our Sin-offering has eternally
-settled the whole question; and therefore, instead of our evil being
-under the eye of God, it has been put out of sight forever, and we are
-accepted in all the acceptableness of Christ, who offered Himself to
-God as a sweet-smelling sacrifice, that He might perfectly glorify Him
-in all things, and be the food of His people forever.
-
-Thus much as to Pentecost--after which a long period is suffered to
-roll on ere we have any movement amongst the people. There is,
-however, the notice of "the poor and stranger" in that beautiful
-ordinance which has already been referred to in its moral aspect. Here
-we may look at it in a dispensational point of view. "And when ye reap
-the harvest of your land, thou shalt not make clean riddance of the
-corners of thy field when thou reapest, neither shalt thou gather any
-gleaning of thy harvest; thou shalt leave them unto the poor, and to
-the stranger: I am the Lord your God." (Ver. 22.) Provision is here
-made for the stranger to glean in Israel's fields. The Gentile is to
-be brought in to participate in the overflowing goodness of God. When
-Israel's storehouse and wine-press have been fully furnished, there
-will be precious sheaves and rich clusters for the Gentile to gather.
-
-We are not, however, to suppose that the spiritual blessings with
-which the Church is endowed in the heavenlies with Christ are set
-forth under the figure of a stranger gleaning in Israel's fields.
-These blessings are as new to the seed of Abraham as they are to the
-Gentile. They are not the gleanings of Canaan, but the glories of
-heaven--the glories of Christ. The Church is not merely blessed _by_
-Christ, but _with_ and _in_ Christ. The bride of Christ will not be
-sent forth to gather up, as a stranger, the sheaves and clusters in
-the corners of Israel's fields and from the branches of Israel's
-vines. No; she tastes of higher blessings, richer joys, nobler
-dignities, than aught that Israel ever knew. She is not to glean as a
-stranger on earth, but to enjoy her own wealthy and happy home in
-heaven, to which she belongs. This is the "better thing" which God
-hath, in His manifold wisdom and grace, "reserved" for her. No doubt
-it will be a gracious privilege for "the stranger" to be permitted to
-glean after Israel's harvest is reaped; but the Church's portion is
-incomparably higher, even to be the bride of Israel's King, the
-partner of His throne, the sharer of His joys, His dignities, and His
-glories; to be like Him and with Him forever. The eternal mansions of
-the Father's house on high, and not the ungleaned corners of Israel's
-fields below, are to be the Church's portion. May we ever bear this in
-mind, and live, in some small degree, worthy of such a holy and
-elevated destination.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, saying, In the seventh month, in the first day of the month,
-shall ye have a Sabbath, a memorial of blowing of trumpets, a holy
-convocation. Ye shall do no servile work; but ye shall offer an
-offering made by fire unto the Lord.'" (Ver. 23-25.) A new subject is
-introduced here by the words, "the Lord spake unto Moses," which, let
-me remark in passing, affords an interesting help in classifying the
-subjects of the entire chapter. Thus, the Sabbath, the passover, and
-the feast of unleavened bread are given under the first communication;
-the wave-sheaf, the wave-loaves, and the ungleaned corners are given
-under the second; after which we have a long unnoticed interval; and
-then comes the soul-stirring feast of trumpets, on the first day of
-the seventh month. This ordinance leads us on to the time, now fast
-approaching, when the remnant of Israel shall "blow the trumpet" for a
-memorial, calling to remembrance their long-lost glory, and stirring
-up themselves to seek the Lord.
-
-The feast of trumpets is intimately connected with another great
-solemnity, namely, "the day of atonement." "_Also_ on the tenth day of
-this seventh month there shall be a day of atonement: it shall be a
-holy convocation unto you; and ye shall afflict your souls, and offer
-an offering make by fire unto the Lord. And ye shall do no work in
-that same day; for it is a day of atonement, to make an atonement for
-you before the Lord your God.... It shall be unto you a Sabbath of
-rest, and ye shall afflict your souls: in the ninth day of the month
-at even, from even unto even, shall ye celebrate your Sabbath." (Ver.
-27-32.) Thus, after the blowing of the trumpets, an interval of eight
-days elapses, and then we have the day of atonement, with which these
-things are connected, namely, affliction of soul, atonement for sin,
-and rest from labor. All these things will find their due place in the
-experience of the Jewish remnant by and by. "The harvest is past, the
-summer is ended, and we are not saved." (Jer. viii. 20.) Such will be
-the pathetic lament of the remnant when the Spirit of God shall have
-begun to touch their heart and conscience. "And they shall look upon
-Me whom they have pierced, and they shall mourn for Him, as one
-mourneth for his only son, and shall be in bitterness for Him, as one
-that is in bitterness for her first-born. In that day shall there be a
-great mourning in Jerusalem, as the mourning of Hadadrimmon in the
-valley of Megiddon. And the land shall mourn, every family apart,"
-etc. (Zech. xii. 10-14.)
-
-What deep mourning, what intense affliction, what genuine penitence,
-there will be, when, under the mighty action of the Holy Ghost, the
-conscience of the remnant shall recall the sins of the past--the
-neglect of the Sabbath, the breach of the law, the stoning of the
-prophets, the piercing of the Son, the resistance of the Spirit! All
-these things will come in array on the tablets of an enlightened and
-exercised conscience, and produce keen affliction of soul.
-
-But the blood of atonement will meet all. "In that day there shall be
-a fountain opened to the house of David and to the inhabitants of
-Jerusalem for sin and for uncleanness." (Zech. xiii. 1.) They will be
-made to feel their guilt and be afflicted, and they will also be led
-to see the efficacy of the blood, and find perfect peace--a Sabbath of
-rest unto their souls.
-
-Now, when such results shall have been reached in the experience of
-Israel in the latter day, for what should we look? Surely, THE GLORY.
-When the "blindness" is removed and "the vail" taken away, when the
-heart of the remnant is turned to Jehovah, then shall the bright beams
-of the "Sun of righteousness" fall, in healing, restoring, and saving
-power, upon a truly penitent, afflicted, and poor people. To enter
-elaborately upon this subject would demand a volume in itself. The
-exercises, the experiences, the conflicts, the trials, the
-difficulties, and the ultimate blessings of the Jewish remnant are
-fully detailed throughout the psalms and prophets. The existence of
-such a body must be clearly seen ere the psalms and prophets can be
-studied with intelligence and satisfaction. Not but that we may learn
-much from those portions of inspiration, for "all Scripture is
-profitable;" but the surest way to make a right use of any portion of
-the Word of God, is to understand its primary application. If, then,
-we apply scriptures to the Church, or heavenly body, which belong,
-strictly speaking, to the Jewish remnant, or earthly body, we must be
-involved in serious error as to both the one and the other. In point
-of fact, it happens in many cases that the existence of such a body as
-the remnant is completely ignored, and the true position and hope of
-the Church are entirely lost sight of. These are grave errors, which
-my reader should sedulously seek to avoid. Let him not suppose for a
-moment that they are mere speculations, fitted only to engage the
-attention of the curious, and possessing no practical power whatever.
-There could not be a more erroneous supposition. What! is it of no
-practical value to us to know whether we belong to earth or heaven? is
-it of no real moment to us to know whether we shall be at rest in the
-mansions above or passing through the apocalyptic judgments down here?
-Who could admit aught so unreasonable? The truth is, it would be
-difficult to fix on any line of truth more practical than that which
-unfolds the distinctive destinies of the earthly remnant and the
-heavenly Church. I shall not pursue the subject further here; but the
-reader will find it well worthy of his calm and prayerful study. We
-shall close this section with a view of the feast of tabernacles--the
-last solemnity of the Jewish year.
-
-"And the Lord spake unto Moses, saying, 'Speak unto the children of
-Israel, saying, The fifteenth day of this seventh month shall be the
-feast of tabernacles for seven days unto the Lord.... Also in the
-fifteenth day of the seventh month, when ye have gathered in the fruit
-of the land, ye shall keep a feast unto the Lord seven days: on the
-first day shall be a Sabbath, and on the eighth shall be a Sabbath.
-And ye shall take you on the first day the boughs of goodly trees,
-branches of palm-trees, and boughs of thick trees, and willows of the
-brook; and ye shall rejoice before the Lord your God seven days. And
-ye shall keep it a feast unto the Lord seven days in the year: it
-shall be a statute forever in your generations; ye shall celebrate it
-in the seventh month. Ye shall dwell in booths seven days: all that
-are Israelites born shall dwell in booths; that your generations may
-know that I made the children of Israel to dwell in booths, when I
-brought them out of the land of Egypt: I am the Lord your God.'" (Ver.
-33-43.)
-
-This feast points us forward to the time of Israel's glory in the
-latter day, and therefore it forms a most lovely and appropriate close
-to the whole series of feasts. The harvest was gathered in, all was
-done, the storehouses were amply furnished, and Jehovah would have His
-people to give expression to their festive joy. But, alas! they seem
-to have had but little heart to enter into the divine thought in
-reference to this most delightful ordinance. They lost sight of the
-fact that they had been strangers and pilgrims, and hence their long
-neglect of this feast. From the days of Joshua down to the time of
-Nehemiah, the feast of tabernacles had never once been celebrated. It
-was reserved for the feeble remnant that returned from the Babylonish
-captivity to do what had not been done even in the bright days of
-Solomon. "And all the congregation of them that were come again out of
-the captivity made booths, and sat under the booths: for since the
-days of Joshua the son of Nun, unto that day, had not the children of
-Israel done so. And there was very great gladness." (Neh. viii. 17.)
-How refreshing it must have been to those who had hung their harps on
-the willows of Babylon, to find themselves beneath the shade of the
-willows of Canaan! It was a sweet foretaste of that time of which the
-feast of tabernacles was the type, when Israel's restored tribes shall
-repose within those millennial bowers which the faithful hand of
-Jehovah will erect for them in the land which He sware to give unto
-Abraham and to his seed forever. Thrice-happy moment when the heavenly
-and the earthly shall meet as intimated in "the first day" and "the
-eighth day" of the feast of tabernacles! "The heavens shall hear the
-earth, and the earth shall hear the corn and the wine and the oil, and
-they shall hear Jezreel."
-
-There is a fine passage in the last chapter of Zechariah which goes to
-prove very distinctly that the true celebration of the feast of
-tabernacles belongs to the glory of the latter day.--"And it shall
-come to pass that every one that is left of all the nations which came
-against Jerusalem, shall even go up from year to year to worship the
-King, the Lord of hosts, and to keep the feast of tabernacles." (Chap.
-xiv. 16.) What a scene! Who would seek to rob it of its characteristic
-beauty by a vague system of interpretation falsely called
-spiritualizing? Surely, Jerusalem means Jerusalem, nations mean
-nations, and the feast of tabernacles means the feast of tabernacles.
-Is there any thing incredible in this? Surely, nothing, save to man's
-reason, which rejects all that lies beyond its narrow range. The feast
-of tabernacles shall yet be celebrated in the land of Canaan, and the
-nations of the saved shall go up thither to participate in its
-glorious and hallowed festivities. Jerusalem's warfare shall then be
-accomplished; the roar of battle shall cease; the sword and the spear
-shall be transformed into the implements of peaceful agriculture;
-Israel shall repose beneath the refreshing shade of their vines and
-fig-trees; and all the earth shall rejoice in the government of "the
-Prince of Peace." Such is the prospect presented in the unerring pages
-of inspiration. The types foreshadow it, the prophets prophesy of it,
-faith believes it, and hope anticipates it.
-
-       *       *       *       *       *
-
-NOTE.--At the close of our chapter we read, "And Moses declared unto
-the children of Israel _the feasts of the Lord_." This was their true
-character, their original title; but in the gospel of John they are
-called "_feasts of the Jews_." They had long ceased to be Jehovah's
-feasts. He was shut out. They did not want Him; and hence, in John
-vii, when Jesus was asked to go up to "_the Jews' feast of
-tabernacles_," He answered, "My time is not yet come;" and when He did
-go up, it was "privately," to take His place outside of the whole
-thing, and to call upon every thirsty soul to come unto Him and drink.
-There is a solemn lesson in this. Divine institutions are speedily
-marred in the hands of man; but, oh! how deeply blessed to know that
-the thirsty soul that feels the barrenness and drought connected with
-a scene of empty religious formality, has only to flee to Jesus and
-drink freely of His exhaustless springs, and so become a channel of
-blessing to others.
-
-
-
-
-CHAPTER XXIV.
-
-
-There is very much to interest the spiritual mind in this brief
-section. We have seen in chapter xxiii. the history of the dealings of
-God with Israel, from the offering up of the true paschal Lamb, until
-the rest and glory of the millennial kingdom. In the chapter now
-before us, we have two grand ideas, namely, first, the unfailing
-record and memorial of the twelve tribes, maintained before God by the
-power of the Spirit and the efficacy of Christ's priesthood; and
-secondly, the apostacy of Israel after the flesh, and divine judgment
-executed thereon. It is the clear apprehension of the former that will
-enable us to contemplate the latter.
-
-"And the Lord spake unto Moses, saying, 'Command the children of
-Israel, that they bring unto thee _pure_ oil olive, _beaten_ for the
-light, to cause the lamps to burn _continually_. Without the vail of
-the testimony, in the tabernacle of the congregation, shall Aaron
-order it _from the evening unto the morning_, before the Lord
-_continually;_ it shall be a statute forever in your generations. He
-shall order the lamps upon the _pure_ candlestick before the Lord
-_continually_.'" (Ver. 1-4.) The "pure oil" represents the grace of
-the Holy Spirit, founded upon the work of Christ, as exhibited by the
-candlestick of "beaten gold." The "olive" was _pressed_ to yield the
-"oil," and the gold was "_beaten_" to form the candlestick. In other
-words, the grace and light of the Spirit are founded upon the death of
-Christ, and maintained in clearness and power by the priesthood of
-Christ. The golden lamp diffused its light throughout the precincts of
-the sanctuary during the dreary hours of night, when darkness brooded
-over the nation and all were wrapped in slumber. In all this we have a
-vivid presentation of God's faithfulness to His people whatever might
-be their outward condition. Darkness and slumber might settle down
-upon them, but the lamp was to burn "continually." The high-priest was
-responsible to keep the steady light of testimony burning during the
-tedious hours of the night. "Without the vail of the testimony, in the
-tabernacle of the congregation, shall Aaron order it from the evening
-unto the morning, before the Lord continually." The maintenance of
-this light was not left dependent upon Israel: God had provided one
-whose office it was to look after it and order it continually.
-
-But further, we read, "And thou shalt take fine flour, and bake twelve
-cakes thereof: two tenth deals shall be in one cake. And thou shalt
-set them in two rows, six in a row, upon the _pure_ table before the
-Lord. And thou shalt put _pure_ frankincense upon each row, that it
-may be on the bread for a memorial, even an offering made by fire unto
-the Lord. Every Sabbath he shall set it in order before the Lord
-_continually_, being taken from the children of Israel by an
-everlasting covenant. And it shall be Aaron's and his sons'; and they
-shall eat it in the holy place: for it is most holy unto him of the
-offerings of the Lord made by fire, by a perpetual statute." (Ver.
-5-9.) There is no mention of leaven in these loaves. They represent, I
-doubt not, Christ in immediate connection with "the twelve tribes of
-Israel." They were laid up in the sanctuary before the Lord, on the
-pure table, for seven days, after which they became the food of Aaron
-and his sons, furnishing another striking figure of Israel's condition
-in the view of Jehovah, whatever might be their outward aspect. The
-twelve tribes are ever before Him. Their memorial can never perish.
-They are ranged in divine order in the sanctuary, covered with the
-fragrant incense of Christ, and reflected from the pure table whereon
-they rest beneath the bright beams of that golden lamp which shines
-with undimmed lustre through the darkest hour of the nation's moral
-night.
-
-Now, it is well to see that we are not sacrificing sound judgment or
-divine truth on the altar of fancy, when we venture to interpret,
-after such a fashion, the mystic furniture of the sanctuary. We are
-taught in Hebrews ix. that all these things were "the patterns of
-things in the heavens;" and again, in Hebrews x. 1, that they were "a
-shadow of good things to come." We are therefore warranted in
-believing that there are "things in the heavens" answering to the
-"patterns"--that there is a substance answering to the "shadow." In a
-word, we are warranted in believing that there is that "in the
-heavens" which answers to "the seven lamps," "the pure table," and the
-"twelve loaves." This is not human imagination, but divine truth, on
-which faith has fed in all ages. What was the meaning of Elijah's
-altar of "twelve stones" on the top of Carmel? It was nothing else
-than the expression of his faith in that truth of which the "twelve
-loaves" were "the pattern" or "the shadow." He believed in the
-unbroken unity of the nation, maintained before God in the eternal
-stability of the promise made to Abraham, Isaac, and Jacob, whatever
-might be the external condition of the nation. Man might look in vain
-for the manifested unity of the twelve tribes; but faith could always
-look within the hallowed inclosure of the sanctuary, and there see the
-twelve loaves, covered with pure frankincense, ranged in divine order
-on the pure table; and even though all without were wrapped in
-midnight's gloomy shades, yet could faith discern, by the light of
-the _seven_ golden lamps, the same grand truth foreshadowed, namely,
-the indissoluble unity of Israel's twelve tribes.
-
-Thus it was then, and thus it is now. The night is dark and gloomy.
-There is not, in all this lower world, so much as a single ray by
-which the human eye can trace the unity of Israel's tribes. They are
-scattered among the nations, and lost to man's vision; but their
-memorial is before the Lord. Faith owns this, because it knows that
-"all the promises of God are yea and amen in Christ Jesus." It sees in
-the upper sanctuary, by the Spirit's perfect light, the twelve tribes
-faithfully memorialized. Hearken to the following noble accents of
-faith: "And now I stand and am judged for the hope of the promise made
-of God unto our fathers: unto which promise our _twelve tribes_,
-instantly serving God night and day [{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}], hope to
-come." (Acts xxvi. 6, 7.) Now, if King Agrippa had asked Paul, Where
-are the twelve tribes? could he have shown them to him? No. But why
-not? Was it because they were not to be seen? No; but because Agrippa
-had not eyes to see them. The twelve tribes lay far beyond the range
-of Agrippa's vision. It needed the eye of faith and the gracious light
-of the Spirit of God to be able to discern the twelve loaves, ordered
-upon the pure table in the sanctuary of God. There they were, and Paul
-saw them there, though the moment in which he gave utterance to his
-sublime conviction was as dark as it well could be. Faith is not
-governed by appearances. It takes its stand upon the lofty rock of
-God's eternal Word, and, in all the calmness and certainty of that
-holy elevation, feeds upon the immutable word of Him who cannot lie.
-Unbelief may stupidly stare about and ask, Where are the twelve
-tribes? or how can they be found and restored? It is impossible to
-give an answer. Not because there is no answer to be given, but
-because unbelief is utterly incapable of rising to the elevated point
-from which the answer can be seen. Faith is as sure that the memorial
-of the twelve tribes of Israel is before the eye of Israel's God, as
-it is that the twelve loaves were laid on the golden table every
-Sabbath day. But who can convince the skeptic or the infidel of this?
-who can secure credence for such a truth from those who are governed,
-in all things, by reason or sense, and know nothing of what it is to
-hope against hope? Faith finds divine certainties and eternal
-realities in the midst of a scene where reason and sense can find
-nothing. Oh for a more profound faith! May we grasp, with more intense
-earnestness, every word that proceedeth out of the mouth of the Lord,
-and feed upon it in all the artless simplicity of a little child.
-
-We shall now turn to the second point in our chapter, namely, the
-apostacy of Israel after the flesh, and the divine judgment thereon.
-
-"And the son of an Israelitish woman, whose father was an Egyptian,
-went out among the children of Israel: and this son of an Israelitish
-woman and a man of Israel strove together in the camp: and the
-Israelitish woman's son blasphemed the name of the LORD, and cursed.
-And they brought him unto Moses; ... and they put him in ward, that
-the mind of the Lord might be showed them. And the Lord spake unto
-Moses, saying, 'Bring forth him that hath cursed without the camp; and
-let all that heard him lay their hands upon his head, and let all the
-congregation stone him.'... And Moses spake to the children of Israel,
-that they should bring forth him that had cursed out of the camp, and
-stone him with stones. And the children of Israel did as the Lord
-commanded Moses." (Ver. 10-23.)
-
-The peculiar place assigned by the inspired penman to this narrative
-is striking and interesting. I have no doubt whatever but that it is
-designed to give us the opposite side of the picture presented in the
-opening verses of the chapter. Israel after the flesh has grievously
-failed, and sinned against Jehovah; the name of the Lord has been
-blasphemed amongst the Gentiles; wrath has come upon the nation; the
-judgments of an offended God have fallen upon them; but the day is
-coming when the dark and heavy cloud of judgment shall roll away, and
-then shall the twelve tribes, in their unbroken unity, stand forth
-before all the nations as the amazing monument of Jehovah's
-faithfulness and loving-kindness. "And in that day thou shalt say, O
-Lord, I will praise Thee; though Thou wast angry with me, Thine anger
-is turned away, and Thou comfortedst me. Behold, God is my salvation;
-I will trust, and not be afraid: for the Lord JEHOVAH is my strength
-and my song, He also is become my salvation. Therefore with joy shall
-ye draw water out of the wells of salvation. And in that day shall ye
-say, Praise the Lord, call upon His name, declare His doings among the
-people, make mention that His name is exalted. Sing unto the Lord; for
-he hath done excellent things: this is known in all the earth. Cry out
-and shout, thou inhabitant of Zion; for great is the Holy One of
-Israel in the midst of thee." (Isa. xii.) "For I would not, brethren,
-that ye should be ignorant of this mystery, lest ye should be wise in
-your own conceits, that blindness in part is happened to Israel, until
-the fullness of the Gentiles be come in. And so all Israel shall be
-saved: as it is written, 'There shall come out of Sion the Deliverer,
-and shall turn away ungodliness from Jacob. For this is My covenant
-unto them, when I shall take away their sins.' As concerning the
-gospel, they are enemies for your sakes; but as touching the election,
-they are beloved for the fathers' sakes. For the gifts and calling of
-God are without repentance. For as ye in times past have not believed
-God, yet have now obtained mercy through their unbelief; even so have
-these also now not believed in your mercy, that they also may obtain
-mercy. For God hath concluded them all in unbelief, that He might have
-mercy upon all. O the depth of the riches both of the wisdom and
-knowledge of God! how unsearchable are His judgments, and His ways
-past finding out! For who hath known the mind of the Lord? or who
-hath been His counselor? or who hath first given to Him, and it shall
-be recompensed to him again? For of Him and through Him and to Him are
-all things; to whom be glory forever. Amen." (Rom. xi. 25-36.)
-
-Passages might be multiplied to prove that though Israel is suffering
-the divine judgment because of sin, yet "the gifts and calling of God
-are without repentance"--that though the blasphemer is being stoned
-without the camp, the twelve loaves are undisturbed within the
-sanctuary. "The voices of the prophets" declare, and the voices of
-apostles re-echo the glorious truth that "all Israel shall be saved;"
-not because they have not sinned, but because "the gifts and calling
-of God are without repentance." Let Christians beware how they tamper
-with "the promises made unto the fathers." If these promises be
-explained away or misapplied, it must necessarily weaken our moral
-sense of the divine integrity and accuracy of Scripture as a whole. If
-one part may be explained away, so may another; if one passage may be
-vaguely interpreted, so may another; and thus it would come to pass
-that we should be deprived of all that blessed certainty which
-constitutes the foundation of our repose in reference to all that the
-Lord hath spoken. But more of this as we dwell upon the remaining
-chapters of our book.
-
-
-
-
-CHAPTER XXV.
-
-
-The intelligent reader will discern a strong moral link between this
-and the preceding chapter. In chapter xxiv, we learn that the house of
-Israel is preserved for the land of Canaan; in chapter xxv, we learn
-that the land of Canaan is preserved for the house of Israel. Taking
-both together, we have the record of a truth which no power of earth
-or hell can obliterate--"All Israel shall be saved," and "the land
-shall not be sold forever." The former of these statements enunciates
-a principle which has stood like a rock amid the ocean of conflicting
-interpretations, while the latter declares a fact which many nations
-of the uncircumcised have sought in vain to ignore.
-
-The reader will, I doubt not, observe the peculiar way in which our
-chapter opens.--"And the Lord spake unto Moses _in Mount Sinai_." The
-principal part of the communications contained in the book of
-Leviticus is characterized by the fact of its emanating "from the
-tabernacle of the congregation." This is easily accounted for. Those
-communications have special reference to the service, communion, and
-worship of the priests, or to the moral condition of the people, and
-hence they are issued, as might be expected, from "the tabernacle of
-the congregation," that grand centre of all that appertained in any
-way to priestly service. Here, however, the communication is made
-from quite a different point. "The Lord spake unto Moses _in Mount
-Sinai_." Now, we know that every expression in Scripture has its own
-special meaning, and we are justified in expecting a different line of
-communication from "Mount Sinai" from that which reaches us from "the
-tabernacle of the congregation." And so it is. The chapter at which we
-have now arrived treats of Jehovah's claims as Lord of all the earth.
-It is not the worship and communion of a priestly house, or the
-internal ordering of the nation; but the claims of God in government,
-His right to give a certain portion of the earth to a certain people
-to hold as tenants under Him. In a word, it is not to Jehovah in "the
-tabernacle"--the place of _worship_; but Jehovah in "Mount Sinai"--the
-place of _government_.
-
-"And the Lord spake unto Moses in Mount Sinai, saying, 'Speak unto the
-children of Israel, and say unto them, When ye come into the land
-which I give you, then shall the land keep a Sabbath unto the Lord.
-Six years thou shalt sow thy field, and six years thou shalt prune thy
-vineyard. That which groweth of its own accord of thy harvest thou
-shalt not reap, neither gather the grapes of thy vine undressed; for
-it is a year of rest unto the land. And the Sabbath of the land shall
-be meat for you; for thee, and for thy servant, and for thy maid, and
-for thy hired servant, and for thy stranger that sojourneth with thee,
-and for thy cattle, and for the beast that are in thy land, shall all
-the increase thereof be meat.'" (Ver. 1-7.)
-
-Here, then, we have the special feature of the Lord's land. He would
-have it to enjoy a sabbatic year, and in that year there was to be the
-evidence of the rich profusion with which He would bless those who
-held as tenants under Him. Happy, highly privileged tenantry! What an
-honor to hold immediately under Jehovah! No rent! no taxes! no
-burdens! Well might it be said, "Happy is the people that is in such a
-case; yea, happy is the nation whose God is Jehovah." We know, alas!
-that Israel failed to take full possession of that wealthy land of
-which Jehovah made them a present. He had given it _all_; He had given
-it _forever_. They took but _a part_, and that _for a time_. Still,
-there it is. The property is there, though the tenants are ejected for
-the present. "The land shall not be sold _forever_: for _the land is
-Mine_; for ye are strangers and sojourners _with Me_." What does this
-mean, but that Canaan belongs specially to Jehovah, and that He will
-hold it through the tribes of Israel? True, "the earth is the Lord's,"
-but that is quite another thing. It is plain that He has been pleased,
-for His own unsearchable purposes, to take special possession of the
-land of Canaan, and to submit that land to a peculiar line of
-treatment, to mark it off from all other lands, by calling it His own,
-and to distinguish it by judgments and ordinances and periodical
-solemnities, the mere contemplation of which enlightens the
-understanding and affects the heart. Where, throughout all the earth,
-do we read of a land enjoying a year of unbroken repose--a year of
-richest abundance? The rationalist may ask, How can these things be?
-the skeptic may doubt if they could be; but faith finds a satisfying
-answer from the lips of Jehovah--"And if ye shall say, What shall we
-eat the seventh year? behold, we shall not sow, nor gather in our
-increase: then I will command My blessing upon you in the sixth year,
-and it shall bring forth fruit for three years. And ye shall sow the
-eighth year, and eat yet of old fruit until the ninth year; until her
-fruits come in ye shall eat of the old store." (Ver. 20-22.) Nature
-might say, What shall we do for _our sowing_? God's answer is, "I will
-command _My blessing_." God's "blessing" is better far than man's
-"sowing." He was not going to let them starve in His sabbatic year.
-They were to feed upon the fruits of His blessing, while they
-celebrated His year of rest--a year which pointed forward to that
-eternal Sabbath that remains for the people of God.
-
-"And thou shalt number seven Sabbaths of years unto thee, seven times
-seven years; and the space of the seven Sabbaths of years shall be
-unto thee forty and nine years. Then shalt thou cause the trumpet of
-the jubilee to sound on the tenth day of the seventh month; in the day
-of atonement shall ye make the trumpet sound throughout all your
-land." (Ver. 8, 9.) It is peculiarly interesting to note the various
-methods in which the millennial rest was held up to view in the Jewish
-economy. Every seventh day was a sabbatic day; every seventh year was
-a sabbatic year; and every seven times seven years there was a
-jubilee. Each and all of these typical solemnities held up to the
-vision of faith the blessed prospect of a time when labor and sorrow
-should cease; when "the sweat of the brow" would no longer be needed
-to satisfy the cravings of hunger; but when a millennial earth
-enriched by the copious showers of divine grace, and fertilized by the
-bright beams of the Sun of righteousness, should pour its abundance
-into the storehouse and wine-press of the people of God. Happy time!
-happy people! How blessed to be assured that these things are not the
-pencilings of imagination or the flights of fancy, but the substantial
-verities of divine revelation, to be enjoyed by faith, which is "the
-substance of things hoped for, the conviction of things not seen."
-
-Of all the Jewish solemnities the jubilee would seem to have been the
-most soul-stirring and enrapturing. It stood immediately connected
-with the great day of atonement. It was when the blood of the victim
-was shed that the emancipating sound of the jubilee trump was heard
-through the hills and valleys of the land of Canaan. That longed-for
-note was designed to wake up the nation from the very centre of its
-moral being--to stir the deepest depths of the soul, and to send a
-shining river of divine and ineffable joy through the length and
-breadth of the land. "In the day of atonement shall ye make the
-trumpet sound throughout _all_ your land." Not a corner was to remain
-unvisited by "the joyful sound." The aspect of the jubilee was as wide
-as the aspect of the atonement on which the jubilee was based.
-
-"And ye shall hallow the fiftieth year, and proclaim liberty
-throughout all the land unto all the inhabitants thereof: it shall be
-a jubilee unto you; and ye shall return every man unto his possession,
-and ye shall return every man unto his family. A jubilee shall that
-fiftieth year be unto you: ye shall not sow, neither reap that which
-groweth of itself in it, nor gather the grapes in it of thy vine
-undressed. For it is the jubilee; it shall be holy unto you: ye shall
-eat the increase thereof out of the field. In the year of this jubilee
-ye shall return every man unto his possession." (Ver. 8-13.) All
-estates and conditions of the people were permitted to feel the
-hallowed and refreshing influence of this most noble institution. The
-exile returned; the captive was emancipated; the debtor set free; each
-family opened its bosom to receive once more its long-lost members;
-each inheritance received back its exiled owner. The sound of the
-trumpet was the welcome and soul-stirring signal for the captive to
-escape, for the slave to cast aside the chains of his bondage, for the
-man-slayer to return to his home, for the ruined and poverty-stricken
-to rise to the possession of their forfeited inheritance. No sooner
-had the trumpet's thrice-welcome sound fallen upon the ear than the
-mighty tide of blessing rose majestically and sent its refreshing
-undulations into the most remote corners of Jehovah's highly favored
-land.
-
-"And if thou sell aught unto thy neighbor, or buyest aught of thy
-neighbor's hand, ye shall not oppress one another: according to the
-number of years after the jubilee thou shalt buy of thy neighbor, and
-according unto the number of years of the fruits he shall sell unto
-thee. According to the multitude of years thou shalt increase the
-price thereof, and according to the fewness of years thou shalt
-diminish the price of it; for according to the number of the years of
-the fruits doth he sell unto thee. Ye shall not therefore oppress one
-another; but thou shalt fear thy God: for I am the Lord your God."
-(Ver. 14-17.) The year of jubilee reminded both buyer and seller that
-the land belonged to Jehovah and was not to be sold. "The fruits"
-might be sold, but that was all: Jehovah could never give up the land
-to any one. It is important to get this point well fixed in the mind;
-it may open up a very extensive line of truth. If the land of Canaan
-is not to be sold--if Jehovah declares it to be His forever, then for
-whom does He want it? who is to hold under Him? Those to whom He gave
-it by an everlasting covenant, that they might have it in possession
-as long as the moon endureth--even to all generations.
-
-There is no spot in all the earth like unto the land of Canaan in the
-divine estimation. There Jehovah set up His throne and His sanctuary;
-there His priests stood to minister continually before Him; there the
-voices of His prophets were heard testifying of present ruin and
-future restoration and glory; there the Baptist began, continued, and
-ended his career as the forerunner of the Messiah; there the blessed
-One was born of a woman; there He was baptized; there He preached and
-taught; there He labored and died; from thence He ascended in triumph
-to the right hand of God; thither God the Holy Ghost descended, in
-Pentecostal power; from thence the overflowing tide of gospel
-testimony emanated to the ends of the earth; thither the Lord of glory
-will descend ere long, and plant His foot "on the Mount of Olives;"
-there His throne will be re-established and His worship restored. In a
-word, His eyes and His heart are there continually; its dust is
-precious in His sight; it is the centre of all His thoughts and
-operations as touching this earth; and it is His purpose to make it an
-eternal excellency, the joy of many generations.
-
-It is, then, I repeat, immensely important to get a firm hold of this
-interesting line of truth with respect to the land of Canaan. Of that
-land Jehovah hath said, "IT IS MINE." Who shall take it from Him?
-Where is the king or the emperor--where the power, human or
-diabolical, that can wrest "the pleasant land" out of Jehovah's
-omnipotent grasp? True, it has been a bone of contention, an apple of
-discord, to the nations. It has been, and it will yet be, the scene
-and centre of cruel war and bloodshed. But far above all the din of
-battle and the strife of nations, these words fall with divine
-clearness, fullness, and power upon the ear of faith: "_The land is
-Mine!_" Jehovah can never give up that land, nor those "twelve
-tribes" through whom He is to inherit it forever. Let my reader think
-of this; let him ponder it deeply; let him guard against all looseness
-of thought and vagueness of interpretation as to this subject. God
-hath not cast away His people, or the land which He sware to give unto
-them for an everlasting possession. "The twelve loaves" of Leviticus
-xxiv. bear witness to the former, and "the jubilee" of Leviticus xxv.
-bears witness to the latter. The memorial of the "twelve tribes of
-Israel" is ever before the Lord, and the moment is rapidly approaching
-when the trump of jubilee shall be heard upon the mountains of
-Palestine. Then, in reality, the captive shall cast off the
-ignominious chain which for ages has bound him; then shall the exile
-return to that happy home from which he has so long been banished;
-then shall every debt be canceled, every burden removed, and every
-tear wiped away. "For thus saith the Lord, 'Behold, I will extend
-peace to her [Jerusalem] like a river, and the glory of the Gentiles
-like a flowing stream: then shall ye suck, ye shall be borne upon her
-sides, and be dandled upon her knees. As one whom his mother
-comforteth, so will I comfort you; and ye shall be comforted in
-Jerusalem. And when ye see this, your heart shall rejoice, and your
-bones shall flourish like an herb; and the hand of the Lord shall be
-known toward His servants, and His indignation toward His enemies.
-For, behold, the Lord will come with fire, and with His chariots like
-a whirlwind, to render His anger with fury, and His rebuke with
-flames of fire. For by fire and by His sword will the Lord plead with
-all flesh: and the slain of the Lord shall be many.... For I know
-their works and their thoughts; it shall come that I will gather all
-nations and tongues; and they shall come and see My glory. And I will
-set a sign among them, and I will send those that escape of them unto
-the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal
-and Javan, to the isles afar off, that have not heard My fame, neither
-have seen My glory; and they shall declare My glory among the
-Gentiles. And they shall bring all your brethren for an offering unto
-the Lord, out of all nations, upon horses, and in chariots, and in
-litters, and upon mules, and upon swift beasts, to My holy mountain
-Jerusalem, saith the Lord, as the children of Israel bring an offering
-in a clean vessel into the house of the Lord. And I will also take of
-them for priests and for Levites, saith the Lord. For as the new
-heavens and the new earth, which I will make, shall remain before Me,
-saith the Lord, so shall your seed and your name remain. And it shall
-come to pass, that from one new moon to another, and from one Sabbath
-to another, shall all flesh come to worship before Me, saith the
-Lord.'" (Isaiah lxvi. 12-23.)
-
-And now let us look for a moment at the practical effect of the
-jubilee--its influence upon the transactions between man and
-man.--"And if thou sell aught unto thy neighbor, or buyest aught of
-thy neighbor's hand, ye shall not oppress one another. According to
-the number of years after the jubilee thou shalt buy of thy neighbor,
-and according to the number of years of the fruits he shall sell unto
-thee." The scale of prices was to be regulated by the jubilee. If that
-glorious event were at hand, the price was low; if far off, the price
-was high. All human compacts as to land were broken up the moment the
-trump of jubilee was heard, for the land was Jehovah's; and the
-jubilee brought all back to its normal condition.
-
-This teaches us a fine lesson. If our hearts are cherishing the
-abiding hope of the Lord's return, we shall set light by all earthly
-things. It is morally impossible that we can be in the attitude of
-waiting for the Son from heaven, and not be detached from this present
-world. "Let your moderation be known unto all men: the Lord is at
-hand." (Phil. iv.) A person may hold "the doctrine of the millennium,"
-as it is called, or the doctrine of "the second advent," and be a
-thorough man of the world; but one who lives in the habitual
-expectation of Christ's appearing must be separated from that which
-will be judged and broken up when He comes. It is not a question of
-the shortness and uncertainty of human life, which is quite true; or
-of the transitory and unsatisfying character of the things of time,
-which is equally true. It is far more potent and influential than
-either or both of these,--it is this: "_The Lord is at hand._" May our
-hearts be affected and our conduct in all things influenced by this
-most precious and sanctifying truth.
-
-
-
-
-CHAPTER XXVI.
-
-
-This chapter requires little in the way of note or exposition. It
-contains a most solemn and affecting record of the blessings of
-obedience on the one hand, and the terrible consequences of
-disobedience on the other. Had Israel walked in obedience, they would
-have been invincible. "I will give peace in the land, and ye shall lie
-down, and none shall make you afraid; and I will rid evil beasts out
-of the land, neither shall the sword go through your land. And ye
-shall chase your enemies, and they shall fall before you by the sword.
-And five of you shall chase a hundred, and a hundred of you shall put
-ten thousand to flight; and your enemies shall fall before you by the
-sword. For I will have respect unto you, and make you fruitful, and
-multiply you, and establish My covenant with you. And ye shall eat old
-store, and bring forth the old because of the new. And I will set My
-tabernacle among you; and My soul shall not abhor you. And I will walk
-among you, and will be your God, and ye shall be My people. I am the
-Lord your God, which brought you forth out of the land of Egypt, that
-ye should not be their bondsmen; and I have broken the bands of your
-yoke, and made you go upright." (Ver. 6-13.)
-
-The presence of God should ever have been their shield and buckler. No
-weapon formed against them could prosper. But then the divine
-presence was only to be enjoyed by an obedient people. Jehovah could
-not sanction by His presence disobedience or wickedness. The
-uncircumcised nations around might depend upon their prowess and their
-military resources: Israel had only the arm of Jehovah to depend upon,
-and that arm could never be stretched forth to shield unholiness or
-disobedience. Their strength was, to walk with God in a spirit of
-dependence and obedience. So long as they walked thus, there was a
-wall of fire round about them, to protect them from every enemy and
-every evil.
-
-But, alas! Israel failed altogether. Notwithstanding the solemn and
-appalling picture placed before their eyes, in verses 14-33 of this
-chapter, they forsook the Lord and served other gods, and thus brought
-upon themselves the sore judgments threatened in this section, the
-bare record of which is sufficient to make the ears tingle. Under the
-heavy weight of these judgments they are suffering at this very hour.
-Scattered and peeled, wasted and outcast, they are the monuments of
-Jehovah's inflexible truth and justice. They read aloud, to all the
-nations of the earth, a most impressive lesson on the subject of the
-moral government of God--a lesson which it would be profitable for
-these nations to study deeply--yea, and a lesson which it would be
-salutary for our own hearts to ponder likewise.
-
-We are very prone to confound two things which are clearly
-distinguished in the Word, namely, God's _government_ and God's
-_grace_. The evils which result from this confusion are various. It is
-sure to lead to an enfeebled sense of the dignity and solemnity of
-government, and of the purity, fullness, and elevation of grace. It is
-quite true that God in government reserves to Himself the sovereign
-right to act in patience, long-suffering, and mercy; but the exercise
-of these attributes, in connection with His throne of government, must
-never be confounded with the unconditional actings of pure and
-absolute grace.
-
-The chapter before us is a record of divine government, and yet, in it
-we find such clauses as the following: "If they shall confess their
-iniquity, and the iniquity of their fathers, with their trespass which
-they trespassed against Me; and that also they have walked contrary
-unto Me, and that I also have walked contrary unto them, and have
-brought them into the land of their enemies; if then their
-uncircumcised hearts be humbled, and they then accept of the
-punishment of their iniquity: then will I remember My covenant with
-Jacob, and also My covenant with Isaac, and also My covenant with
-Abraham will I remember; and I will remember the land. The land also
-shall be left of them, and shall enjoy her Sabbaths, while she lieth
-desolate without them; and they shall accept of the punishment of
-their iniquity: because, even because they despised My judgments, and
-because their soul abhorred My statutes. And yet, for all that, when
-they be in the land of their enemies, I will not cast them away,
-neither will I abhor them, to destroy them utterly, and to break My
-covenant with them; for I am the Lord their God. But I will for their
-sakes remember the covenant of their ancestors, whom I brought forth
-out of the land of Egypt in the sight of the heathen, that I might be
-their God: I am the Lord." (Ver. 40-45.)
-
-Here we find God in government, meeting, in long-suffering mercy, the
-very earliest and faintest breathings of a broken and penitent spirit.
-The history of the judges and of the kings presents many instances of
-the exercise of this blessed attribute of the divine government. Again
-and again the soul of Jehovah was grieved for Israel (Judges x. 16.),
-and He sent them one deliverer after another, until at length there
-remained no hope, and the righteous claims of His throne demanded
-their expulsion from that land which they were wholly incompetent to
-keep.
-
-All this is _government_. But by and by, Israel will be brought into
-possession of the land of Canaan on the ground of unqualified and
-unchangeable _grace_--grace exercised in divine righteousness, through
-the blood of the cross. It will not be by works of law, nor yet by the
-institutions of an evanescent economy, but by that grace which "reigns
-through righteousness, by Jesus Christ our Lord." Wherefore, they
-shall never again be driven forth from their possession. No enemy
-shall ever molest them. They shall enjoy undisturbed repose behind the
-shield of Jehovah's favor. Their tenure of the land will be according
-to the eternal stability of divine grace and the efficacy of the blood
-of the everlasting covenant. "They shall be saved in the Lord with an
-everlasting salvation."
-
-May the Spirit of God lead us into more enlarged apprehensions of
-divine truth, and endow us with a greater capacity to try the things
-that differ, and rightly to divide the word of truth.
-
-
-
-
-CHAPTER XXVII.
-
-
-This closing section of our book treats of the "singular vow," or the
-voluntary act whereby a person devoted himself or his property unto
-the Lord. "And the Lord spake unto Moses, saying, 'Speak unto the
-children of Israel, and say unto them, When a man shall make a
-singular vow, the persons shall be for the Lord by thy estimation. And
-thy estimation shall be ... after the shekel of the sanctuary.'"
-
-Now, in the case of a person devoting himself or his beast, his house
-or his field, unto the Lord, it was obviously a question of capacity
-or worth; and hence there was a certain scale of valuation, according
-to age. Moses, as the representative of the claims of God, was called
-upon to estimate, in each case, according to the standard of the
-sanctuary. If a man undertakes to make a vow, he must be tried by the
-standard of righteousness; and, moreover, in all cases, we are called
-upon to recognize the difference between _capacity_ and _title_. In
-Exodus xxx. 15, we read, in reference to the atonement money, "The
-rich shall not give more, and the poor shall not give less, than half
-a shekel, when they give an offering unto the Lord, to make an
-atonement for your souls." In the matter of atonement, all stood upon
-one common level. Thus it must ever be. High and low, rich and poor,
-learned and ignorant, old and young--all have one common title. "There
-is no difference." All stand alike on the ground of the infinite
-preciousness of the blood of Christ. There may be a vast difference as
-to capacity; as to title, there is none: there may be a vast
-difference as to experience; as to title, there is none: there may be
-a vast difference as to knowledge, gift, and fruitfulness; as to
-title, there is none. The sapling and the tree, the babe and the
-father, the convert of yesterday and the matured believer, are all on
-the same ground. "The rich shall not give more, and the poor shall not
-give less." Nothing more could be given; nothing less could be taken.
-"We have boldness to enter into the holiest by the blood of Jesus."
-This is our title to enter. Our capacity to worship, when we have
-entered, will depend upon our spiritual energy. Christ is our title:
-the Holy Ghost is our capacity. Self has nothing to do with either the
-one or the other. What a mercy! We get in by the blood of Jesus; we
-enjoy what we find there by the Holy Ghost. The blood of Jesus opens
-the door; the Holy Ghost conducts us through the house: the blood of
-Jesus opens the casket; the Holy Ghost unfolds the precious contents:
-the blood of Jesus makes the casket ours; the Holy Ghost enables us to
-appreciate its rare and costly gems.
-
-But in Leviticus xxvii, it is entirely a question of ability,
-capacity, or worth. Moses had a certain standard, from which he could
-not possibly descend; he had a certain rule, from which he could not
-possibly swerve. If any one could come up to that, well; if not, he
-had to take his place accordingly.
-
-What, then, was to be done in reference to the person who was unable
-to rise to the height of the claims set forth by the representative of
-divine righteousness? Hear the consolatory answer--"But if he be
-_poorer_ than thy estimation, then he shall present himself before
-_the priest_, and the priest shall value him; _according to his
-ability_ that vowed shall the priest value him." (Ver. 8.) In other
-words, if it be a question of man's undertaking to meet the claims of
-_righteousness_, then he must meet them; but if, on the other hand, a
-man feels himself wholly unable to meet those claims, he has only to
-fall back upon _grace_, which will take him up just as he is. Moses is
-the representative of the claims of divine righteousness: the priest
-is the exponent of the provisions of divine grace. The poor man who
-was unable to stand before Moses, fell back into the arms of the
-priest. Thus it is ever. If we cannot "_dig_," we can "_beg_;" and
-directly we take the place of a beggar, it is no longer a question of
-what we are able to _earn_, but of what God is pleased to _give_.
-
-    "Grace all the work shall crown
-    Through everlasting days."
-
-How happy it is to be debtors to grace! how happy to take, when God is
-glorified in giving! When man is in question, it is infinitely better
-to dig than to beg; but when God is in question, the case is the very
-reverse.
-
-I would just add that I believe this entire chapter bears, in an
-especial manner, upon the nation of Israel. It is intimately connected
-with the two preceding chapters. Israel made "a singular vow" at the
-foot of Mount Horeb; but they were quite unable to meet the claims of
-law--they were far "poorer than Moses' estimation." But, blessed be
-God, they will come in under the rich provisions of divine grace.
-Having learnt their total inability "to dig," they will not be
-"ashamed to beg;" and hence they shall experience the deep blessedness
-of being cast upon the sovereign mercy of Jehovah, which stretches,
-like a golden chain, "from everlasting to everlasting." It is well to
-be poor, when the knowledge of our poverty serves but to unfold to us
-the exhaustless riches of divine grace. That grace can never suffer
-any one to go empty away. It can never tell any one that he is too
-poor. It can meet the very deepest human need; and not only so, but it
-is glorified in meeting it. This holds good in every case. It is true
-of any individual sinner, and it is true with respect to Israel, who,
-having been valued by the lawgiver, have proved "poorer than his
-estimation." Grace is the grand and only resource for all. It is the
-basis of our salvation, the basis of a life of practical godliness,
-and the basis of those imperishable hopes which animate us amid the
-trials and conflicts of this sin-stricken world. May we cherish a
-deeper sense of grace, and more ardent desire for the glory.
-
-We shall here close our meditations upon this most profound and
-precious book. If the foregoing pages should be used of God to awaken
-an interest in a section of inspiration which has been so much
-neglected by the Church in all ages, they shall not have been written
-in vain.
-
-                                                       _C. H. M._
-
-Transcriber's note:
-
-Variations in spelling, punctuation and hyphenation have been retained
-except in obvious cases of typographical error.
-
-Page 80: "I shall now preceed to quote at length" ... "preceed" has
-been replaced with "proceed".
-
-Page 224: "a pair of turtle-doves or to young pigeons" ... "to" has
-been replaced with "two".
-
-Page 241: "consigned to deary solitude" ... "deary" has been replaced
-with "dreary".
-
-Page 290: "coals of fire from off the altar before Lord" ... "the" has
-been added "before the Lord".
-
-
-
-
-
-End of Project Gutenberg's Notes on the Book of Leviticus, by C. H. Mackintosh
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