Notes on the Book of Leviticus Part 11

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 G.o.d, 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. G.o.d 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 G.o.d 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 G.o.d! 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 G.o.d'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 G.o.d, 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 fellows.h.i.+p 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 G.o.d 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 G.o.d 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 G.o.d.

All stand before G.o.d 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 relations.h.i.+p. 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 t.i.tle of all is the same, however our capacity may vary; and, blessed be G.o.d, 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 a.s.sembly, 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 p.r.o.nounce 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 a.s.sumed a judicial att.i.tude 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 sc.r.a.ped 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 p.r.o.nounce 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 sc.r.a.ping. Having acted thus faithfully, he patiently awaited the result. And what was that result? All that the heart could desire. "Nevertheless G.o.d, that comforteth those that are cast down, comforted us by the coming of t.i.tus; 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 a.s.sembly 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 att.i.tude 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 a.s.sembly. The seven churches of Asia afford various striking ill.u.s.trations 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 a.s.sembly. 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, G.o.dly 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 a.s.sembly 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 G.o.d of Israel. The uncirc.u.mcised nations around would have understood nothing of such holy ordinances; but Jehovah would have Israel holy, because He was Israel's G.o.d. If they were to be privileged and distinguished by having the presence of a holy G.o.d, 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 a.s.sociated 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 uncirc.u.mcised person, would have proved an intolerable burden. For such an one to have a G.o.d 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 G.o.d, nothing could be more delightful. Such an one rejoices in the sweet a.s.surance that G.o.d is always near, and he delights in the holiness which is at once demanded and secured by the presence of G.o.d.

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 G.o.d'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 G.o.d the Holy Ghost has written this very chapter--that every paragraph, every verse, every line of it "is given by inspiration of G.o.d, and is profitable," it should lead us to inquire what it means.

Surely, what G.o.d 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 a.s.signed it in the canon of divine inspiration; but inasmuch as it hath pleased "the only wise G.o.d" 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 G.o.d 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 G.o.d, 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 G.o.d cleanseth our practical habits and ways. (Ps. cxix. 9; Eph. v.

26.) Thus we are maintained in fitness for communion and wors.h.i.+p, though pa.s.sing 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 cla.s.s 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 "was.h.i.+ng,"

"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 was.h.i.+ng 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 G.o.d'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 G.o.d. 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 G.o.d, "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? a.s.suredly. 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 G.o.d, 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 relations.h.i.+p with the a.s.sembly was established and maintained, and all the sins, failures, and infirmities of the people fully atoned for, so that the Lord G.o.d 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 G.o.d 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 G.o.d'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." G.o.d 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. G.o.d was shut in from man, and man was shut out from G.o.d; nor could "the blood of bulls and goats" open a permanent meeting-place; "a sacrifice of n.o.bler 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 wors.h.i.+pers 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 ent.i.tled 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 G.o.d, 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 G.o.d--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 G.o.d 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.