Notes on the book of Exodus Part 15

"And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shall put it on a blue lace, that it may be upon the mitre, upon the forefront of the mitre it shall be. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon _his_ forehead, that _they_ may be accepted before the Lord." (Ver.

36-38.) Here is a weighty truth for the soul. The golden plate on Aaron's forehead was the type of the essential holiness of the Lord Jesus Christ. "It shall be ALWAYS upon HIS forehead, that THEY may be accepted before the Lord." What rest for the heart amid all the fluctuations of one's experience! Our High-Priest is "always" in the presence of G.o.d for us. We are represented by, and accepted in, Him.

His holiness is ours. The more deeply we become acquainted with our own personal vileness and infirmity, the more we enter into the humiliating truth that in us dwelleth no good thing, the more fervently shall we bless the G.o.d of all grace for the soul-sustaining truth contained in these words, "It shall be always upon _his_ forehead, that _they_ may be accepted before the Lord."

If my reader should happen to be one who is frequently tempted and hara.s.sed with doubts and fears, ups and downs in his spiritual condition, with a constant tendency to look inward upon his poor, cold, wandering, wayward heart,--if he be tried with an excessive vagueness and want of holy reality, oh, let him stay his whole soul upon the precious truth that this great High-Priest represents him before the throne of G.o.d. Let him fix his eye upon the golden plate, and read in the inscription thereon the measure of his eternal acceptance with G.o.d. May the Holy Ghost enable him to taste the peculiar sweetness and sustaining power of this divine and heavenly doctrine.

"And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.... And thou shalt make them linen breeches to cover their nakedness; ... and they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity and die." Here we have Aaron and his sons, typifying Christ and the Church, standing in the power of one divine and everlasting righteousness. Aaron's priestly robes express those inherent, essential, personal, and eternal qualities in Christ; while the "coats" and "bonnets" of Aaron's sons represent those graces with which the Church is endowed, in virtue of its a.s.sociation with the great Head of the priestly family.

Thus, in all that has pa.s.sed before us in this chapter, we may see with what gracious care Jehovah made provision for the need of His people, in that He allowed them to see the one who was about to act on their behalf, and to represent them in His presence, clothed with all those robes which directly met their actual condition, as known to Him. Nothing was left out which the heart could possibly need or desire. They might survey him from head to foot and see that all was complete. From the holy mitre that wreathed his brow, to the bells and pomegranates on the hem of his garment, all was as it should be, because all was according to the pattern shown in the mount--all was according to Jehovah's estimate of the people's need and of His own requirements.

But there is yet one point connected with Aaron's robes which demands the reader's special attention, and that is the mode in which the gold was introduced in the making of them. This is presented to us in chapter x.x.xix, but the interpretation comes in suitably enough in this place. "And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work." (Ver. 3.) We have already remarked that "the blue, the purple, the scarlet, and fine twined linen" exhibit the various phases of Christ's manhood, and the gold represents his divine nature. The wire of gold was curiously insinuated into all the other materials, so as to be inseparably connected with, and yet perfectly distinct from, them.

The application of this striking figure to the character of the Lord Jesus is full of interest. In various scenes throughout the gospel narrative, we can easily discern this rare and beauteous union of manhood and G.o.dhead, and, at the same time, their mysterious distinctness.

Look, for example, at Christ on the sea of Galilee. In the midst of the storm "He was asleep on a pillow" (precious exhibition of His perfect manhood!); but in a moment He rises from the att.i.tude of real humanity into all the dignity and majesty of G.o.dhead, and, as the supreme Governor of the universe, He hushes the storm and calms the sea. There is no effort, no haste, no girding Himself up for an occasion. With perfect ease, He rises from the condition of positive humanity into the sphere of essential deity. The repose of the former is not more natural than the activity of the latter. He is as perfectly at home in the one as in the other.

Again, see Him in the case of the collectors of tribute, at the close of Matthew xvii. As the "Most High G.o.d, possessor of heaven and earth," He lays His hand upon the treasures of the ocean, and says, "They are Mine;" and, having declared that "the sea is His, and He made it," He turns round and, in the exhibition of perfect humanity, He links Himself with His poor servant by those touching words, "That take, and give unto them _for Me and thee_." Gracious words!--peculiarly gracious, when taken in connection with the miracle so entirely expressive of the G.o.dhead of the One who was thus linking Himself, in infinite condescension, with a poor, feeble worm.

Once more, see Him at the grave of Lazarus. (John xi.) He groans and weeps, and those groans and tears issue from the profound depths of a perfect manhood--from that perfect human heart which felt, as no other heart could feel, what it was to stand in the midst of a scene in which sin had produced such terrible fruits. But then, as the Resurrection and the Life, as the One who held in His omnipotent grasp "the keys of h.e.l.l and of death," He cries, "Lazarus, come forth!" and death and the grave, responsive to His authoritative voice, throw open their ma.s.sy doors and let go their captive.

My reader's mind will easily recur to other scenes, in the gospels, ill.u.s.trative of the beautiful combination of the wire of gold with "the blue, the purple, the scarlet, and the fine-twined linen;" that is to say, the union of the G.o.dhead with the manhood, in the mysterious Person of the Son of G.o.d. There is nothing new in the thought; it has often been noticed by those who have studied, with any amount of care, the Scriptures of the Old Testament.

It is, however, always edifying to have the blessed Lord Jesus introduced to our thoughts as "very G.o.d and very man." The Holy Ghost has, with "cunning workmans.h.i.+p," wrought the two together and presented them to the renewed mind of the believer to be enjoyed and admired. May we have hearts to appreciate such teaching!

Let us now, ere we close this section, look for a moment at chapter xxix.

It has been already remarked that Aaron and his sons represent Christ and the Church, but in the opening verses of this chapter Aaron gets the precedency.--"And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water." The was.h.i.+ng of water rendered Aaron typically what Christ is intrinsically--holy. The Church is holy in virtue of her being linked with Christ in resurrection life. He is the perfect definition of what she is before G.o.d. The ceremonial act of was.h.i.+ng with water expresses the action of the Word of G.o.d. (See Eph. v. 26.)

"Then shalt thou take the anointing oil, and pour it upon _his_ head, and anoint _him_." (Ver. 7.) Here we have the Spirit; but let it be noted that Aaron was anointed _before the blood was shed_, because he stands before us as the type of Christ, who, in virtue of what He was in His own Person, was anointed with the Holy Ghost, long before the work of the cross was accomplished. The sons of Aaron, on the other hand, were not anointed until after the blood was shed.--"Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.[14] And thou shalt take of the blood that is upon the altar, and of _the anointing oil_, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him." (Ver. 20, 21.) As regards the Church, the blood of the cross lies at the foundation of every thing. She could not be anointed with the Holy Ghost until her risen Head had gone into heaven, and laid upon the throne of the divine Majesty the record of His accomplished sacrifice. "This Jesus hath G.o.d raised up, whereof we all are witnesses. Therefore being by the right hand of G.o.d exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear." (Acts ii. 32, 33. Comp.

also John vii. 39; Acts xix. 1-6.) From the days of Abel downward, souls had been regenerated, influenced, acted upon, and qualified for office by the Holy Ghost; but the Church could not be anointed with the Holy Ghost until her victorious Lord had entered heaven and received, on her behalf, the promise of the Father. The truth of this doctrine is taught, in the most direct and absolute manner, throughout the New Testament; and its strict integrity is maintained, in the type before us, by the obvious fact that though Aaron was anointed before the blood was shed (ver. 7.), yet his sons were not, and could not be, anointed till after (ver. 21.).

[14] The ear, the hand, and the foot, are all consecrated to G.o.d in the power of accomplished atonement, and by the energy of the Holy Ghost.

But we learn more from the order of anointing in our chapter than the important truth with respect to the work of the Spirit and the position of the Church; we have also set before us the personal pre-eminence of the Son.--"Thou hast loved righteousness, and hated iniquity; therefore G.o.d, even Thy G.o.d, hath anointed Thee with the oil of gladness _above_ Thy fellows." (Ps. xlv. 7; Heb. i. 9.) This must ever be held fast in the convictions and experience of the people of G.o.d. True, the infinite grace of G.o.d is set forth in the marvelous fact that guilty, h.e.l.l-deserving sinners should ever be spoken of in such terms--should ever be styled the "_fellows_" of the Son of G.o.d; but let us never for a moment forget the word "_above_." No matter how close the union (and it is as close as G.o.d's eternal counsels of redeeming love could make it), yet "in all things" Christ must "have the pre-eminence." It could not be otherwise. He is Head over all,--Head of the Church, Head of creation, Head of angels, Lord of the universe. There is not a single orb that rolls along the heavens that does not belong to Him, and move under His control; there is not a single worm that crawls along the earth which is not under His sleepless eye. He is "high over all," "the first-begotten from the dead," and "of all creation," "the beginning of the creation of G.o.d."

"Every family in heaven and earth" must range itself, in the divine category, under Christ. All this will ever be thankfully owned by every spiritual mind; yea, the very enunciation of it sends a thrill through the Christian's heart. All who are led of the Spirit will rejoice in every unfolding of the personal glories of the Son; nor can they tolerate, for a single instant, any thing derogatory thereto. Let the Church be raised to the loftiest heights of glory, it will be her joy to bow at the feet of Him who stooped to raise her, by virtue of His completed sacrifice, into union with Himself; who, having satisfied, in the fullest way, all the claims of divine justice, can gratify all the divine affections by making her inseparably one with Himself, in all His infinite acceptableness with the Father, and in His eternal glory. "He is not _ashamed_ to call them brethren."

NOTE.--I purposely forbear entering upon the subject of the offerings in chapter xxix, inasmuch as we shall have the various cla.s.ses of offerings, in all their minute detail, fully before us in the book of Leviticus, if the Lord will.

CHAPTER x.x.x.

The priesthood being inst.i.tuted, as in the two preceding chapters, we are here introduced to the position of true priestly wors.h.i.+p and communion. The order is marked and instructive, and, moreover, precisely corresponds with the order of the believer's experience. At the brazen altar, he sees the ashes of his sins; he then sees himself linked with One who, though personally pure and spotless, so that He could be anointed without blood, has, nevertheless, a.s.sociated us with Himself in life, righteousness, and favor; and, finally, he beholds, in the golden altar, the preciousness of Christ, as the material on which the divine affections feed.

Thus it is ever; there must be a brazen altar and a priest before there can be a golden altar and incense. Very many of the children of G.o.d have never pa.s.sed the brazen altar; they have never yet, in spirit, entered into the power and reality of true priestly wors.h.i.+p.

They do not rejoice in a full, clear, divine sense of pardon and righteousness,--they have never reached the golden altar. They hope to reach it when they die; but it is their privilege to be at it _now_.

The work of the cross has removed out of the way every thing which would act as a barrier to their free and intelligent wors.h.i.+p. The present position of all true believers is at the golden altar of incense.

This altar typifies a position of wondrous blessedness. There we enjoy the reality and efficacy of Christ's intercession. Forever done with self and all pertaining thereto, so far as any expectation of good is concerned, we are to be occupied with what He is before G.o.d. We shall find nothing in self but defilement. Every exhibition of it is defiling; it has been condemned and set aside in the judgment of G.o.d, and not a shred or particle thereof is to be found in the pure incense and pure fire, on the altar of pure gold: it could not be. We have been introduced, "by the blood of Jesus," into the sanctuary--a sanctuary of priestly service and wors.h.i.+p, in which there is not so much as a trace of sin. We see the pure table, the pure candlestick, and the pure altar; but there is nothing to remind us of self and its wretchedness. Were it possible for aught of that to meet our view, it could but prove the death-knell of our wors.h.i.+p, mar our priestly food, and dim our light. Nature can have no place in the sanctuary of G.o.d.

It, together with all its belongings, has been consumed to ashes; and we are now to have before our souls the fragrant odor of Christ, ascending in grateful incense to G.o.d: this is what G.o.d delights in.

Every thing that presents Christ in His own proper excellence is sweet and acceptable to G.o.d. Even the feeblest expression or exhibition of Him, in the life or wors.h.i.+p of a saint, is an odor of a sweet smell in which G.o.d is well pleased.

Too often, alas! we have to be occupied with our failures and infirmities. If ever the workings of indwelling sin be suffered to rise to the surface, we must deal with our G.o.d about them, for He cannot go on with sin. He can forgive it, and cleanse us from it; He can restore our souls by the gracious ministry of our great High-Priest; but He cannot go on in company with a single sinful thought. A light or foolish thought, as well as an unclean or covetous one, is amply sufficient to mar a Christian's communion, and interrupt his wors.h.i.+p. Should any such thought spring up, it must be judged and confessed, ere the elevated joys of the sanctuary can be known afresh.

A heart in which l.u.s.t is working is not enjoying the proper occupations of the sanctuary. When we are in our proper priestly condition, nature is as though it had no existence; then we can feed upon Christ: we can taste the divine luxury of being wholly at leisure from ourselves, and wholly engrossed with Christ.

All this can only be produced by the power of the Spirit. There is no need of seeking to work up nature's devotional feelings, by the various appliances of systematic religion; there must be pure fire as well as pure incense. (Comp. Lev. x. 1, with xvi. 12.) All efforts at wors.h.i.+ping G.o.d by the unhallowed powers of nature come under the head of "strange fire." G.o.d is the object of wors.h.i.+p; Christ the ground and the material of wors.h.i.+p; and the Holy Ghost the power of wors.h.i.+p.

Properly speaking, then, as in the brazen altar we have Christ in the value of His sacrifice, so in the golden altar we have Christ in the value of His intercession. This will furnish my reader with a still clearer sense of the reason why the priestly office is introduced between the two altars. There is, as might be expected, an intimate connection between the two, for Christ's intercession is founded upon His sacrifice. "And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin-offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord." All rests upon the immovable foundation of SHED BLOOD. "Almost all things are by the law purged with blood; and without shedding of blood is no remission. 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 G.o.d for us." (Heb. ix.

22-24.)

From verse 11-16 we have the atonement money for the congregation. All were to pay alike.--"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 must stand on one common platform. There may be a vast difference in knowledge, in experience, in capacity, in attainment, in zeal, in devotedness, but the ground of atonement is alike to all. The great apostle of the Gentiles and the feeblest lamb in all the flock of Christ stand on the same level as regards atonement. This is a very simple and a very blessed truth. All may not be alike devoted and fruitful; but "the precious blood of Christ," and not devotedness or fruitfulness, is the solid and everlasting ground of the believer's rest. The more we enter into the truth and power of this, the more fruitful shall we be.

In the last chapter of Leviticus we find another kind of valuation.

When any one made "a singular vow," Moses valued him according to his age. In other words, when any one ventured to a.s.sume the ground of capacity, Moses, as the representative of _the claims_ of G.o.d, estimated him "after the shekel of the sanctuary." If he were "poorer"

than Moses' estimation, then he was to "present himself before the priest," the representative of _the grace_ of G.o.d, who was to value him "according to his ability that vowed."

Blessed be G.o.d, we know that all His claims have been answered, and all our vows discharged, by One who was at once the Representative of His claims and the Exponent of His grace, who finished the work of atonement upon the cross, and is now at the right hand of G.o.d. Here is sweet rest for the heart and conscience. Atonement is the first thing to get hold of, and we shall never lose sight of it. Let our range of intelligence be ever so wide, our fund of experience ever so rich, our tone of devotion ever so elevated, we shall always have to fall back upon the one simple, divine, unalterable, soul-sustaining doctrine of THE BLOOD. Thus it has ever been in the history of G.o.d's people, thus it is, and thus it ever will be. The most deeply-taught and gifted servants of Christ have always rejoiced to come back to "that one well-spring of delight," at which their thirsty spirits drank when first they knew the Lord; and the eternal song of the Church in glory will be, "Unto Him that loved us, and washed us from our sins in His own blood." The courts of heaven will ever resound with the glorious doctrine of the blood.

From verse 17-21 we are presented with "the brazen laver and its foot"--the vessel of was.h.i.+ng and the basis thereof. These two are always presented together. (See chap. x.x.x. 28; x.x.xviii. 8; xl. 11.) In this laver the priests washed their hands and feet, and thus maintained that purity which was essential to the proper discharge of their priestly functions. It was not, by any means, a question of a fresh presentation of blood; but simply that action by which they were preserved in fitness for priestly service and wors.h.i.+p.--"When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: so they shall wash their hands and their feet, that they die not."

There can be no true communion with G.o.d, save as personal holiness is diligently maintained. "If we say that we have fellows.h.i.+p with Him, and walk in darkness, we lie, and do not the truth." (1 John i. 6.) This personal holiness can only flow from the action of the Word of G.o.d on our works and ways.--"By the words of Thy lips I have kept me from the paths of the destroyer." Our constant failure in priestly ministry may be accounted for by our neglecting the due use of the laver. If our ways are not submitted to the purgative action of the Word--if we continue in the pursuit or practice of that which, according to the testimony of our own consciences, the Word distinctly condemns, the energy of our priestly character will a.s.suredly be lacking. Deliberate continuance in evil and true priestly wors.h.i.+p are wholly incompatible. "Sanctify them through Thy truth: Thy Word is truth." If we have any uncleanness upon us, we cannot enjoy the presence of G.o.d. The effect of His presence would then be to convict us by its holy light. But when we are enabled, through grace, to cleanse our way, by taking heed thereto according to G.o.d's Word, we are then morally capacitated for the enjoyment of His presence.

My reader will at once perceive what a vast field of practical truth is here laid open to him, and also how largely the doctrine of the brazen laver is brought out in the New Testament. Oh that all those who are privileged to tread the courts of the sanctuary, in priestly robes, and to approach the altar of G.o.d, in priestly wors.h.i.+p, may keep their hands and feet clean by the use of the true laver.

It may be interesting to note that the laver, with its foot, was made "of the looking-gla.s.ses of the women a.s.sembling, which a.s.sembled at the door of the tabernacle of the congregation." (See chap. x.x.xviii.

8.) This fact is full of meaning. We are ever p.r.o.ne to be "like a man beholding his natural face in a gla.s.s; for he beholdeth himself and goeth away, and straightway forgetteth what manner of man he was."

Nature's looking-gla.s.s can never furnish a clear and permanent view of our true condition. "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James i.

23-25.) The man who has constant recourse to the Word of G.o.d, and who allows that Word to tell upon his heart and conscience, will be maintained in the holy activities of the divine life.

Intimately connected with the searching and cleansing action of the Word is the efficacy of the priestly ministry of Christ. "For the Word of G.o.d is quick and powerful [_i.e._, _living_ and _energetic_], and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do." Then the inspired apostle immediately adds, "Seeing then that we have a great High-Priest, that is pa.s.sed into the heavens, Jesus the Son of G.o.d, let us hold fast our profession. For we have not a high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.[15] Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." (Heb. iv. 12-16.)

[15] Literally, "sin excepted" (????? aa?t?a?); _i.e._, He was tempted--tested and tried--in every way from without, sin excepted, for sin was not in Him.

The more keenly we feel the edge of the Word, the more we shall prize the merciful and gracious ministry of our High-Priest. The two things go together. They are the inseparable companions of the Christian's path. Hence, it is only as I am making use of the laver that I can approach the altar. Wors.h.i.+p must ever be presented in the power of holiness. We must lose sight of nature, as reflected in a looking-gla.s.s, and be wholly occupied with Christ, as presented in the Word. In this way only shall the "hands and feet"--the works and ways--be cleansed, according to the purification of the sanctuary.

From verse 22-33 we have the "holy anointing oil," with which the priests, together with all the furniture of the tabernacle, were anointed. In this we discern a type of the varied graces of the Holy Ghost, which were found, in all their divine fullness, in Christ. "All thy garments smell of myrrh, and aloes, and ca.s.sia, out of the ivory palaces, whereby they have made thee glad." (Ps. xlv. 8.) "G.o.d anointed Jesus of Nazareth with the Holy Ghost and with power." (Acts x. 38.) All the graces of the Spirit, in their perfect fragrance, centred in Christ; and it is from Him alone they can flow. He, as to His humanity, was conceived of the Holy Ghost; and, ere He entered upon His public ministry, He was anointed with the Holy Ghost; and finally, when He had taken His seat on high, in token of an accomplished redemption, He shed forth upon His body, the Church, the precious gifts of the Holy Ghost. (See Matt. i. 20; iii. 16, 17; Luke iv. 18, 19; Acts ii. 33; x. 45, 46; Eph. iv. 8-13.)

It is as those who are a.s.sociated with this ever-blessed and highly-exalted Christ that believers are partakers of the gifts and graces of the Holy Ghost; and, moreover, it is as they walk in habitual nearness to Him that they either enjoy or emit the fragrance thereof. The unrenewed man knows nothing of this. "Upon man's flesh it shall not be poured." The graces of the Spirit can never be connected with man's flesh, for the Holy Ghost cannot own nature. Not one of the fruits of the Spirit was ever yet produced "in nature's barren soil."

We "must be born again." It is only as connected with the new man, as being part of "the new creation," that we can know any thing of the fruits of the Holy Ghost. It is of no possible value to seek to imitate those fruits and graces. The fairest fruits that ever grew in nature's fields, in their highest state of cultivation--the most amiable traits which nature can exhibit--must be utterly disowned in the sanctuary of G.o.d. "Upon man's flesh shall it not be poured; neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people." There must be no counterfeit of the Spirit's work; all must be of the Spirit--wholly, really of the Spirit.

Moreover, that which is of the Spirit must not be attributed to man.

"The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.)

There is a very beautiful allusion to this "holy anointing oil" in one of the "songs of degrees."--"Behold," says the Psalmist, "how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments."

(Psalms cx.x.xiii. 1, 2.) The head of the priestly house being anointed with the holy oil, the very "skirts of his garments" must exhibit the precious effects. May my reader experience the power of this anointing! May he know the value of having "an unction from the Holy One," and of being "sealed with that Holy Spirit of promise"! Nothing is of any value in the divine estimation save that which connects itself immediately with Christ, and whatever is so connected can receive the holy anointing.

In the concluding paragraph of this most comprehensive chapter, we have the "sweet spices tempered together, pure and holy." This surpa.s.singly precious perfume presents to us the unmeasured and unmeasurable perfections of Christ. There was no special quant.i.ty of each ingredient prescribed, because the graces that dwell in Christ, the beauties and excellencies that are concentrated in His adorable Person, are without limit. Naught save the infinite mind of Deity could scan the infinite perfections of Him in whom all the fullness of Deity dwelleth; and as eternity rolls along its course of everlasting ages, those glorious perfections will ever be unfolding themselves in the view of wors.h.i.+ping saints and angels. Ever and anon, as some fresh beams of light shall burst forth from that central Sun of divine glory, the courts of heaven above, and the wide fields of creation beneath, shall resound with thrilling Alleluiahs to Him who was, who is, and who ever shall be the object of praise to all the ranks of created intelligence.

But not only was there no prescribed quant.i.ty of the ingredients; we also read, "Of each there shall be a like weight." Every feature of moral excellence found its due place and proper proportions in Christ.