Notes on the Book of Leviticus Part 6

Hence it is that we need the a.s.surance that our trespa.s.ses 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 trespa.s.sers 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 trespa.s.ses; so that the believer can stand, with an uncondemning conscience and emanc.i.p.ated 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 trespa.s.s-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 Trespa.s.s-offering which, it is to be feared, is but little appreciated. When we think of all the wrong and all the trespa.s.s which we have done against the Lord, and, further, when we remember how G.o.d has been wronged of His rights in this wicked world, with what interest can we contemplate the work of the cross as that wherein G.o.d 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 G.o.d" 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. G.o.d 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, G.o.d should gather richer and n.o.bler 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. a.s.suredly, 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 G.o.d the Father." (Phil. ii. 10, 11.)

The same law in reference to "the fifth part" obtained in the case of a trespa.s.s committed against a man, as we read, "If a soul sin, and commit a trespa.s.s _against the Lord_,[17] and lie unto his neighbor in that which was delivered him to keep, or in fellows.h.i.+p, 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 princ.i.p.al, _and shall add the fifth part more thereto_, and give it unto him to whom it appertaineth, in the day of his trespa.s.s-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 trespa.s.s 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 G.o.d, 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 trespa.s.sed 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 a.s.surance that "all trespa.s.ses" are "forgiven," and that the root from whence those trespa.s.ses have sprung has been judged. "The gospel of the glory of the blessed G.o.d" is that which alone can send forth a man into the midst of a scene which has been the witness of his sins, his trespa.s.ses, 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 G.o.d that acts in connection with our great Trespa.s.s-offering! such are its rich, rare, and refres.h.i.+ng 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 G.o.d--from a child of darkness, into a son of the light--from a self-indulgent pleasure-hunter, into a self-denying lover of G.o.d--from a slave of vile, selfish l.u.s.ts, 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 trespa.s.s-offering cleanses the conscience, the law of that offering sends the trespa.s.ser back to the one whom he has wronged, with "the princ.i.p.al" and "the fifth" in his hand. n.o.ble testimony this, both to the grace and righteousness of the G.o.d 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 G.o.d, 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; G.o.d 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 Trespa.s.s-offering, while "the princ.i.p.al" and "the fifth" are not forthcoming. This is vain, and worse than vain. "He that doeth not righteousness is not of G.o.d." (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 G.o.d while his conduct and character exhibit not the fair traces of practical holiness. "Known unto G.o.d 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 G.o.d 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 G.o.d. 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 G.o.d settles the matter so clearly and so authoritatively, as to leave no possible ground for any such difficulty.--"In this the children of G.o.d are manifest, and the children of the devil: whosoever doeth not righteousness is not of G.o.d, 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 G.o.d." 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 G.o.d grant unto all His true-hearted people abundant grace for these things!

Let us now proceed to compare the two cla.s.ses of trespa.s.s-offering; namely, the offering on account of trespa.s.s "in the holy things of the Lord," and that which had reference to a trespa.s.s 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 pa.s.s infinitely beyond the reach of the most elevated human sensibility. Those claims may be continually interfered with--continually trespa.s.sed upon, and the trespa.s.ser not be aware of the fact. Man's consciousness can never be the regulator in the sanctuary of G.o.d. This is an unspeakable mercy. G.o.d's holiness alone must fix the standard when G.o.d'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 G.o.d, 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 trespa.s.s 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 G.o.d 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 trespa.s.s "in the holy things of the Lord," the unblemished sacrifice was first introduced; and afterward, "the princ.i.p.al" 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, rest.i.tution would naturally a.s.sume the leading place in the mind. But inasmuch as the latter involved the question of the soul's relation with G.o.d 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 G.o.d; and that communion can only be restored on the ground of atonement. Mere rest.i.tution would not avail; it might satisfy the injured man, but it could not form the basis of restored communion with G.o.d. I might restore "the princ.i.p.al" 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 rest.i.tution 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 trespa.s.s-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 trespa.s.s-offering. When an Israelite had, by an act of trespa.s.s, deranged his relation with Jehovah, the order was, sacrifice and rest.i.tution: when he had, by an act of trespa.s.s, deranged his relation with his neighbor, the order was, rest.i.tution 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 trespa.s.s-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 repet.i.tion, 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 G.o.d," 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 G.o.d, "the unsearchable riches of Christ." There is no tedious repet.i.tion, no redundancy. All is rich, divine, heavenly variety; and all we need is to be personally acquainted with the great Ant.i.type, 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 G.o.d; whether we look at it as a whole, or scrutinize each clause, we find that which elicits the wors.h.i.+p 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 trespa.s.s-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 trespa.s.s-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 refres.h.i.+ng it is to behold the divine and essential holiness of the Person of Christ s.h.i.+ning forth in the midst of Calvary's profound and awful gloom. The same point is observable "in the law of the trespa.s.s-offering." (See chap. vii. 1, 6.) Never was the Lord Jesus more fully seen to be "the Holy One of G.o.d" 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 _G.o.d_, He was the _Father's_ delight; though deprived of the light of _G.o.d'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 trespa.s.s-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 trespa.s.s-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 trespa.s.s-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 trespa.s.s 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 trespa.s.s 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 trespa.s.ses, the claims of G.o.d, 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 G.o.d. It is as simple as G.o.d 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 G.o.d 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 G.o.d, 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 relations.h.i.+p with G.o.d; 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 relations.h.i.+p with G.o.d. As sinners, by nature and by practice, we are "brought nigh to G.o.d by the blood of the cross;" we are brought into an established relations.h.i.+p 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 p.r.o.ne 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 relations.h.i.+p 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 G.o.d 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 pa.s.sage. 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 G.o.d 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 G.o.d. 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 G.o.d 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 wors.h.i.+ps 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 G.o.d by Jesus Christ." (1 Pet. ii. 5.) "By Him, therefore, let us offer the sacrifice of praise to G.o.d 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 G.o.d 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 pa.s.sages just quoted present the two great cla.s.ses of spiritual sacrifice which the spiritual priest is privileged to offer. There is the sacrifice of praise to G.o.d, 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 G.o.d, and a stream of active benevolence flowing forth to a needy world. The spiritual priest stands with one hand lifted up to G.o.d 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 G.o.d must, of necessity, elevate and enlarge; but, on the other hand, if one walks at a distance from G.o.d, the heart will become groveling and contracted. Intimacy of communion with G.o.d--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 a.s.sembly was gathered together unto the door of the tabernacle of the congregation." There is special grace unfolded here.

The whole a.s.sembly 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 a.s.sembly 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 G.o.d 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 a.s.sembly 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 G.o.d 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 G.o.d. All trespa.s.ses are blotted out. There is no spot. All is fair and lovely beneath the eye of G.o.d. (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, p.r.o.ne 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 G.o.d 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 pa.s.sages 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 G.o.d.--"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 a.s.sembly into direct contact with that blessed source. This gave a.s.surance 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 G.o.d.

And what was to be the result of this strict adherence to the Word of G.o.d? 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.