These verses contain the doctrine of the trespass-offering, of which
there were two distinct kinds, namely, trespass against _God_, and
trespass against _man_. "If a soul commit a trespass, and sin _through
ignorance_, in the holy things of the Lord, then shall he bring for
his trespass unto the Lord a ram without blemish out of the flocks,
with thy estimation by shekels of silver, after the shekel of the
sanctuary, for a trespass-offering." Here we have a case in which a
positive wrong was done, in the holy things which pertained unto the
Lord; and, albeit this was done "through ignorance," yet could it not
be passed over. God can forgive all manner of trespass, but He cannot
pass over a single jot or tittle. His grace is perfect, and therefore
He can forgive _all_: His holiness is perfect, and therefore He
cannot pass over any thing. He cannot sanction iniquity, but He can
blot it out; and that, moreover, according to the perfection of His
grace, and according to the perfect claims of His holiness.
It is a very grave error to suppose that, provided a man acts up to
the dictates of his conscience, he is all right and safe. The peace
which rests upon such a foundation as this will be eternally destroyed
when the light of the judgment-seat shines in upon the conscience. God
could never lower His claim to such a level. The balances of the
sanctuary are regulated by a very different scale from that afforded
by the most sensitive conscience. We have had occasion to dwell upon
this point before, in the notes on the sin-offering. It cannot be too
strongly insisted upon. There are two things involved in it,--first, a
just perception of what the holiness of God really is; and secondly, a
clear sense of the ground of a believer's peace in the divine
presence.
Whether it be a question of my condition or my conduct--my nature or
my acts--God alone can be the Judge of what suits Himself, and of what
befits His holy presence. Can human ignorance furnish a plea when
divine requirements are in question? God forbid. A wrong has been done
"in the holy things of the Lord," but man's conscience has not taken
cognizance of it. What then? Is there to be nothing more about it? Are
the claims of God to be thus lightly disposed of? Assuredly not. This
would be subversive of every thing like divine relationship. The
righteous are called to give thanks at the remembrance of God's
holiness. (Ps. xcvii. 12.) How can they do this? Because their peace
has been secured on the ground of the full vindication and perfect
establishment of that holiness. Hence, the higher their sense of what
that holiness is, the deeper and more settled must be their peace.
This is a truth of the most precious nature. The unregenerate man
could never rejoice in the divine holiness. His aim would be to lower
that holiness, if he could not ignore it altogether. Such an one will
console himself with the thought that God is good, God is gracious,
God is merciful; but you will never find him rejoicing in the thought
that God is holy. He has unholy thoughts respecting God's goodness,
His grace, and His mercy. He would fain find in those blessed
attributes an excuse for his continuing in sin.
On the contrary, the renewed man exults in the holiness of God. He
sees the full expression thereof in the cross of the Lord Jesus
Christ. It is that holiness which has laid the foundation of his
peace; and not only so, but he is made a partaker of it, and he
delights in it, while he hates sin with a perfect hatred. The
instincts of the divine nature shrink from it, and long after
holiness. It would be impossible to enjoy true peace and liberty of
heart if one did not know that all the claims connected with "the holy
things of the Lord" had been perfectly met by our divine
Trespass-offering. There would ever be springing up in the heart the
painful sense that those claims had been slighted, through our
manifold infirmities and shortcomings. Our very best services, our
holiest seasons, our most hallowed exercises, may present something of
trespass "in the holy things of the Lord"--"something that ought not
to be done." How often are our seasons of public worship and private
devotion infringed upon and marred by barrenness and distraction!
Hence it is that we need the assurance that our trespasses have all
been divinely met by the precious blood of Christ. Thus, in the
ever-blessed Lord Jesus, we find One who has come down to the full
measure of our necessities as sinners by nature, and trespassers in
act. We find in Him the perfect answer to all the cravings of a guilty
conscience, and to all the claims of Infinite Holiness, in reference
to _all_ our sins and _all_ our trespasses; so that the believer can
stand, with an uncondemning conscience and emancipated heart, in the
full light of that holiness which is too pure to behold iniquity or
look upon sin.
"And he shall make amends for the harm that he hath done in the holy
thing, and shall add the fifth part thereto, and give it unto the
priest; and the priest shall make an atonement for him with the ram of
the trespass-offering, and it shall be forgiven him." (Chap. v. 16.)
In the addition of "the fifth part," as here set forth, we have a
feature of the true Trespass-offering which, it is to be feared, is
but little appreciated. When we think of all the wrong and all the
trespass which we have done against the Lord, and, further, when we
remember how God has been wronged of His rights in this wicked world,
with what interest can we contemplate the work of the cross as that
wherein God has not merely received back what was lost, but whereby He
is an actual gainer. He has gained more by redemption than ever He
lost by the fall. He reaps a richer harvest of glory, honor, and
praise in the fields of redemption than ever He could have reaped from
those of creation. "The sons of God" could raise a loftier song of
praise around the empty tomb of Jesus than ever they raised in view of
the Creator's accomplished work. The wrong has not only been perfectly
atoned for, but an eternal advantage has been gained by the work of
the cross. This is a stupendous truth. God is a gainer by the work of
Calvary. Who could have conceived this? When we behold man, and the
creation of which he was lord, laid in ruins at the feet of the enemy,
how could we conceive that, from amid those ruins, God should gather
richer and nobler spoils than any which our unfallen world could have
yielded? Blessed be the name of Jesus for all this! It is to Him we
owe it all. It is by His precious cross that ever a truth so amazing,
so divine, could be enunciated. Assuredly, that cross involves a
mysterious wisdom "which none of the princes of this world knew; for
had they known it, they would not have crucified the Lord of glory."
(1 Cor. ii. 8.) No marvel, therefore, that around that cross, and
around Him who was crucified thereon, the affections of patriarchs,
prophets, apostles, martyrs, and saints have ever entwined themselves.
No marvel that the Holy Ghost should have given forth that solemn, but
just, decree, "If any man love not the Lord Jesus Christ, let him be
Anathema Maran-atha." (1 Cor. xvi. 22.) Heaven and earth shall echo
forth a loud and an eternal amen to this anathema. No marvel that it
should be the fixed and immutable purpose of the divine mind, that "at
the name of Jesus every knee should bow, of things in heaven, and
things in earth, and things under the earth; and that every tongue
should confess that Jesus Christ is Lord, to the glory of God the
Father." (Phil. ii. 10, 11.)
The same law in reference to "the fifth part" obtained in the case of
a trespass committed against a man, as we read, "If a soul sin, and
commit a trespass _against the Lord_,[17] and lie unto his neighbor in
that which was delivered him to keep, or in fellowship, or in a thing
taken away by violence, or hath deceived his neighbor; or have found
that which was lost, and lieth concerning it, and sweareth falsely; in
any of all these that a man doeth, sinning therein: then it shall be,
because he hath sinned, and is guilty, that he shall restore that
which he took violently away, or the thing which he hath deceitfully
gotten, or that which was delivered him to keep, or the lost thing
which he found, or all that about which he hath sworn falsely; he
shall even restore it in the principal, _and shall add the fifth part
more thereto_, and give it unto him to whom it appertaineth, in the
day of his trespass-offering." (Chap. vi. 2-5.)
[17] There is a fine principle involved in the expression, "against
the Lord." Although the matter in question was a wrong done to one's
neighbor, yet the Lord looked upon it as a trespass against Himself.
Every thing must be viewed in reference to the Lord. It matters not
who may be affected, Jehovah must get the first place. Thus, when
David's conscience was pierced by the arrow of conviction, in
reference to his treatment of Uriah, he exclaims, "I have sinned
_against the Lord_." (2 Sam. xii. 13.) This principle does not in the
least interfere with the injured man's claim.
Man, as well as God, is a positive gainer by the cross. The believer
can say, as he gazes upon that cross, Well, it matters not how I have
been wronged--how I have been trespassed against--how I have been
deceived--what ills have been done to me, I am a gainer by the cross.
I have not merely received back all that was lost, but much more
beside.
Thus, whether we think of the injured or the injurer, in any given
case, we are equally struck with the glorious triumphs of redemption,
and the mighty practical results which flow from that gospel which
fills the soul with the happy assurance that "all trespasses" are
"forgiven," and that the root from whence those trespasses have sprung
has been judged. "The gospel of the glory of the blessed God" is that
which alone can send forth a man into the midst of a scene which has
been the witness of his sins, his trespasses, and his injurious
ways--can send him back to all who in any wise have been sufferers by
his evil doings, furnished with grace, not only to repair the wrongs,
but far more, to allow the full tide of practical benevolence to flow
forth in all his ways--yea, to love his enemies, to do good to them
that hate him, and to pray for them that despitefully use him and
persecute him. Such is the precious grace of God that acts in
connection with our great Trespass-offering! such are its rich, rare,
and refreshing fruits!
What a triumphant answer to the caviler who could say, "Shall we
continue in sin, that grace may abound?" Grace not merely cuts up sin
by the roots, but transforms the sinner from a curse, into a
blessing--from a moral plague, into a channel of divine mercy--from an
emissary of Satan, into a messenger of God--from a child of darkness,
into a son of the light--from a self-indulgent pleasure-hunter, into a
self-denying lover of God--from a slave of vile, selfish lusts, into a
willing-hearted servant of Christ--from a cold, narrow-hearted miser,
into a benevolent minister to the need of his fellow-man. Away, then,
with the oft-repeated taunts, "Are we to do nothing?"--"That is a
marvelously easy way to be saved."--"According to this gospel, we may
live as we list." Let all who utter such language behold yonder thief
transformed into a liberal donor, and let them be silent forever. (See
Eph. iv. 28.) They know not what grace means; they have never felt its
sanctifying and elevating influences. They forget that, while the
blood of the trespass-offering cleanses the conscience, the law of
that offering sends the trespasser back to the one whom he has
wronged, with "the principal" and "the fifth" in his hand. Noble
testimony this, both to the grace and righteousness of the God of
Israel! Beauteous exhibition of the results of that marvelous scheme
of redemption, whereby the injurer is forgiven, and the injured
becomes an actual gainer! If the conscience has been set to rights, by
the blood of the cross, in reference to the claims of God, the conduct
must be set to rights, by the holiness of the cross, in reference to
the claims of practical righteousness. These things must never be
separated; God has joined them together, and let not man put them
asunder. The hallowed union will never be dissolved by any mind which
is governed by pure gospel morality. Alas! it is easy to profess the
principles of grace, while the practice and power thereof are
completely denied,--it is easy to talk of resting in the blood of the
Trespass-offering, while "the principal" and "the fifth" are not
forthcoming. This is vain, and worse than vain. "He that doeth not
righteousness is not of God." (1 John iii. 10.)
Nothing can be more dishonoring to the pure grace of the gospel than
the supposition that a man may belong to God while his conduct and
character exhibit not the fair traces of practical holiness. "Known
unto God are all His works," no doubt; but He has given us, in His
holy Word, those evidences by which we can discern those that belong
to Him. "The foundation of God standeth sure, having this seal, 'The
Lord knoweth them that are His.' And, 'Let every one that nameth the
name of Christ depart from iniquity.'" (2 Tim. ii. 19.) We have no
right to suppose that an evil-doer belongs to God. The holy instincts
of the divine nature are shocked by the mention of such a thing.
People sometimes express much difficulty in accounting for such and
such evil practices on the part of those whom they cannot help
regarding in the light of Christians. The Word of God settles the
matter so clearly and so authoritatively, as to leave no possible
ground for any such difficulty.--"In this the children of God are
manifest, and the children of the devil: whosoever doeth not
righteousness is not of God, neither he that loveth not his brother."
It is well to remember this, in this day of laxity and
self-indulgence. There is a fearful amount of easy, uninfluential
profession abroad, against which the genuine Christian is called upon
to make a firm stand, and bear a severe testimony--a testimony
resulting from the steady exhibition of "the fruits of righteousness
which are by Jesus Christ unto the glory and praise of God." It is
most deplorable to see so many going along the beaten path--the
well-trodden highway of religious profession, and yet manifesting not
a trace of love or holiness in their conduct. Christian reader, let us
be faithful; let us rebuke, by a life of self-denial and genuine
benevolence, the self-indulgence and culpable inactivity of
evangelical, yet worldly, profession. May God grant unto all His
true-hearted people abundant grace for these things!
Let us now proceed to compare the two classes of trespass-offering;
namely, the offering on account of trespass "in the holy things of the
Lord," and that which had reference to a trespass committed in the
common transactions and relations of human life. In so doing, we shall
find one or two points which demand our attentive consideration.
And first, the expression, "if a soul sin through ignorance," which
occurs in the former, is omitted in the latter. The reason of this is
obvious. The claims which stand connected with the holy things of the
Lord must pass infinitely beyond the reach of the most elevated human
sensibility. Those claims may be continually interfered
with--continually trespassed upon, and the trespasser not be aware of
the fact. Man's consciousness can never be the regulator in the
sanctuary of God. This is an unspeakable mercy. God's holiness alone
must fix the standard when God's rights are in question.
On the other hand, the human conscience can readily grasp the full
amount of a human claim, and can readily take cognizance of any
interference with such claim. How often may we have wronged God, in
His holy things, without ever taking a note of it in the tablet of
conscience--yea, without having the competency to detect it. (See Mal.
iii. 8.) Not so, however, when man's rights are in question. The wrong
which the human eye can see, and the human heart feel, the human
conscience can take notice of. A man, "through ignorance" of the laws
which governed the sanctuary of old, might commit a trespass against
those laws without being aware of it, until a higher light had shone
in upon his conscience; but a man could not "through ignorance" tell a
lie, swear falsely, commit an act of violence, deceive his neighbor,
or find a lost thing and deny it. These were all plain and palpable
acts, lying within the range of the most sluggish sensibility. Hence
it is that the expression, "through ignorance" is introduced in
reference to "the holy things of the Lord," and omitted in reference
to the common affairs of men. How blessed it is to know that the
precious blood of Christ has settled all questions, whether with
respect to God or man--our sins of ignorance or our known sins! Here
lies the deep and settled foundation of the believer's peace. The
cross has divinely met ALL.
Again, when it was a question of trespass "in the holy things of the
Lord," the unblemished sacrifice was first introduced; and afterward,
"the principal" and "the fifth." This order was reversed when it was a
question of the common affairs of life. (Comp. chap. v. 15, 16 with
chap. vi. 4-7.) The reason of this is equally obvious. When the divine
rights were infringed, the blood of atonement was made the great
prominent matter; whereas when human rights were interfered with,
restitution would naturally assume the leading place in the mind. But
inasmuch as the latter involved the question of the soul's relation
with God as well as the former, therefore the sacrifice is introduced,
though it be last in order. If I wrong my fellow-man, that wrong will
undoubtedly interfere with my communion with God; and that communion
can only be restored on the ground of atonement. Mere restitution
would not avail; it might satisfy the injured man, but it could not
form the basis of restored communion with God. I might restore "the
principal" and add "the fifth" ten thousand times over, and yet my sin
remain, for "without shedding of blood is no remission." (Heb. ix.
22.) Still, if it be a question of injury done to my neighbor, then
restitution must first be made.--"If thou bring thy gift to the altar,
and there rememberest that thy brother hath aught against thee, leave
there thy gift before the altar, and go thy way; first be reconciled
to thy brother, and then come and offer thy gift." (Matt. v. 23,
24.)[18]
[18] From a comparison of Matt. v. 23, 24 with Matt. xviii. 21, 22, we
may learn a fine principle as to the way in which wrongs and injuries
are to be settled between two brothers. The injurer is sent back from
the altar, in order to have his matters set straight with the injured
one; for there can be no communion with the Father so long as my
brother "hath aught against me." But then, mark the beauteous way in
which the injured one is taught to receive the injurer.--"'Lord, how
oft shall my brother sin against me, and I forgive him? till seven
times?' Jesus saith unto him, 'I say not unto thee, Until seven times;
but, _Until seventy times seven_.'" Such is the divine mode of
settling all questions between brethren. "Forbearing one another, and
forgiving one another, if any man have a quarrel against any: even as
Christ forgave you, so also do ye." (Col. iii. 13.)
There is far more involved in the divine order prescribed in the
trespass-offering than might at first sight appear. The claims which
arise out of our human relations must not be disregarded; they must
ever get their proper place in the heart. This is distinctly taught
in the trespass-offering. When an Israelite had, by an act of
trespass, deranged his relation with Jehovah, the order was, sacrifice
and restitution: when he had, by an act of trespass, deranged his
relation with his neighbor, the order was, restitution and sacrifice.
Will any one undertake to say this is a distinction without a
difference? Does the change of the order not convey its own
appropriate, because divinely appointed, lesson? Unquestionably. Every
point is pregnant with meaning, if we will but allow the Holy Ghost to
convey that meaning to our hearts, and not seek to grasp it by the aid
of our poor vain imaginings. Each offering conveys its own
characteristic view of the Lord Jesus and His work, and each is
presented in its own characteristic order; and, we may safely say, it
is at once the business and the delight of the spiritual mind to
apprehend both the one and the other. The very same character of mind
which would seek to make nothing of the peculiar order of each
offering, would also set aside the idea of a peculiar phase of Christ
in each. It would deny the existence of any difference between the
burnt-offering and the sin-offering, and between the sin-offering and
the trespass-offering, and between any or all of these and the
meat-offering or the peace-offering. Hence, it would follow that the
first seven chapters of the book of Leviticus are all a vain
repetition, each successive chapter going over the same thing. Who
could cede aught so monstrous as this? What Christian mind could
suffer such an insult to be offered to the sacred page? A German
rationalist or neologian may put forth such vain and detestable
notions, but those who have been divinely taught that "all scripture
is given by inspiration of God," will be led to regard the various
types, in their specific order, as so many variously-shaped caskets,
in which the Holy Ghost has treasured up, for the people of God, "the
unsearchable riches of Christ." There is no tedious repetition, no
redundancy. All is rich, divine, heavenly variety; and all we need is
to be personally acquainted with the great Antitype, in order to enter
into the beauties and seize the delicate touches of each type.
Directly the heart lays hold of the fact that it is Christ we have in
each type, it can hang with spiritual interest over the most minute
details, it sees meaning and beauty in every thing, it finds Christ in
all. As, in the kingdom of nature, the telescope and the microscope
present to the eye their own special wonders, so with the Word of God;
whether we look at it as a whole, or scrutinize each clause, we find
that which elicits the worship and thanksgiving of our hearts.
Christian reader, may the name of the Lord Jesus ever be more precious
to our hearts! Then shall we value every thing that speaks of
Him--every thing that sets Him forth--every thing affording a fresh
insight into His peculiar excellency and matchless beauty.
* * * * *
NOTE.--The remainder of chapter vi, together with the whole of
chapter vii, is occupied with the law of the various offerings, to
which reference has already been made. There are, however, some points
presented in the law of the sin-offering and the trespass-offering
which may be noticed ere we leave this copious section of our book.
In none of the offerings is Christ's personal holiness more strikingly
presented than in the sin-offering. "Speak unto Aaron and to his sons,
saying, This is the law of the sin-offering: In the place where the
burnt-offering is killed shall the sin-offering be killed before the
Lord: _it is most holy_.... Whatsoever shall touch the flesh thereof
_shall be holy_.... All the males among the priests shall eat thereof:
_it is most holy_." (Chap. vi. 25-29.) So also in speaking of the
meat-offering, "It is most holy, _as is the sin-offering_, and as the
trespass-offering." This is most marked and striking. The Holy Ghost
did not need to guard with such jealousy the personal holiness of
Christ in the burnt-offering; but lest the soul should, by any means,
lose sight of that holiness while contemplating the place which the
blessed One took in the sin-offering, we are again and again reminded
of it by the words, "It is most holy." Truly edifying and refreshing
it is to behold the divine and essential holiness of the Person of
Christ shining forth in the midst of Calvary's profound and awful
gloom. The same point is observable "in the law of the
trespass-offering." (See chap. vii. 1, 6.) Never was the Lord Jesus
more fully seen to be "the Holy One of God" than when He was "made
sin" upon the cursed tree. The vileness and blackness of that with
which He stood identified on the cross, only served to show out more
clearly that He was "most holy." Though a sin-bearer, He was sinless;
though enduring the wrath of _God_, He was the _Father's_ delight;
though deprived of the light of _God's_ countenance, He dwelt in the
_Father's_ bosom. Precious mystery! Who can sound its mighty depths?
How wonderful to find it so accurately shadowed forth in "the law of
the sin-offering"!
Again, my reader should seek to apprehend the meaning of the
expression, "All the _males_ among the priests shall eat thereof." The
ceremonial act of eating the sin-offering or the trespass-offering was
expressive of full identification; but to eat the sin-offering--to
make another's sin one's own, demanded a higher degree of priestly
energy, such as was expressed in "the _males_ among the priests." "And
the Lord spake unto Aaron, 'Behold, I also have given thee the charge
of Mine heave-offerings of all the hallowed things of the children of
Israel; unto thee have I given them by reason of the anointing, and
_to thy sons_, by an ordinance forever. This shall be thine of the
most holy things, reserved from the fire: every oblation of theirs,
every meat-offering of theirs, and every sin-offering of theirs, and
every trespass-offering of theirs, which they shall render unto Me,
shall be most holy for thee and for _thy sons_. In the most holy place
shalt thou eat it; _every male_ shall eat it: it shall be holy unto
thee. And this is thine; the heave-offering of their gift, with all
the wave-offerings of the children of Israel: I have given them unto
thee, and to thy sons and to _thy daughters_ with thee, by a statute
forever: _every one that is clean_ in thy house shall eat of it."
(Numb. xviii. 8-11.)
It demanded a larger measure of priestly energy to eat of the sin or
trespass-offering than merely to partake of the heave and
wave-offerings of gift. The "daughters" of Aaron could eat of the
latter: none but the "sons" could eat of the former. In general, "the
male" expresses a thing according to the divine idea; "the female,"
according to human development. The former gives you the thing in full
energy; the latter, in its imperfections. How few of us have
sufficient priestly energy to enable us to make another's sin or
trespass our own! The blessed Lord Jesus did this perfectly. He made
His people's sins His own, and bore the judgment thereof, on the
cross. He fully identified Himself with us, so that we may know, in
full and blessed certainty, that the whole question of sin and
trespass has been divinely settled. If Christ's identification was
perfect, then the settlement was perfect likewise; and that it was
perfect, the scene enacted at Calvary declares. All is accomplished.
The sin, the trespasses, the claims of God, the claims of man--all
have been eternally settled; and now, perfect peace is the portion of
all who, by grace, accept as true the record of God. It is as simple
as God could make it, and the soul that believes it is made happy.
The peace and happiness of the believer depend wholly upon the
perfection of Christ's sacrifice. It is not a question of his mode of
receiving it, his thoughts about it, or his feelings respecting it; it
is simply a question of his crediting, by faith, the testimony of God
as to the value of the sacrifice. The Lord be praised for His own
simple and perfect way of peace! May many troubled souls be led by the
Holy Spirit into an understanding thereof?
We shall here close our meditations upon one of the richest sections
in the whole canon of inspiration. It is but little we have been
enabled to glean from it. We have hardly penetrated below the surface
of an exhaustless mine. If, however, the reader has, for the first
time, been led to view the offerings as so many varied exhibitions of
the great Sacrifice, and if he is led to cast himself at the feet of
the great Teacher, to learn more of the living depths of these things,
I cannot but feel that an end has been gained for which we may well
feel deeply thankful.
CHAPTERS VIII. & IX.
Having considered the doctrine of sacrifice, as unfolded in the first
seven chapters of this book, we now approach the subject of
priesthood. The two subjects are intimately connected. The sinner
needs a _sacrifice_; the believer needs a _priest_. We have both the
one and the other in Christ, who, having offered Himself without spot
to God, entered upon the sphere of His priestly ministry in the
sanctuary above. We need no other sacrifice, no other priest: Jesus is
divinely sufficient. He imparts the dignity and worth of His own
Person to every office He sustains, and to every work He performs.
When we see Him as a sacrifice, we know that we have in Him all that a
perfect sacrifice could be; and when we see Him as a priest, we know
that every function of the priesthood is perfectly discharged by Him.
As a sacrifice, He introduces His people into a settled relationship
with God; and as a priest, He maintains them therein, according to the
perfectness of what He is. Priesthood is designed for those who
already stand in a certain relationship with God. As sinners, by
nature and by practice, we are "brought nigh to God by the blood of
the cross;" we are brought into an established relationship with Him;
we stand before Him as the fruit of His own work. He has put away our
sins in such a manner as suits Himself, so that we might be before Him
to the praise of His name, as the exhibition of what He can accomplish
through the power of death and resurrection.
But though so fully delivered from every thing that could be against
us--though so perfectly accepted in the Beloved--though so complete in
Christ--though so highly exalted, yet are we, in ourselves, while down
here, poor feeble creatures, ever prone to wander, ready to stumble,
exposed to manifold temptations, trials, and snares. As such, we need
the ceaseless ministry of our "great High-Priest," whose very
presence in the sanctuary above maintains us in the full integrity of
that place and relationship in which, through grace, we stand. "He
ever liveth to make intercession for us." (Heb. vii. 25.) We could not
stand for a moment down here if He were not living for us up there.
"Because I live, ye shall live also." (John xiv. 19.) "For if, when we
were enemies, we were reconciled to God by the death of His Son, much
more, being reconciled, we shall be saved by His life." (Rom. v. 10.)
The "death" and the "life" are inseparably connected in the economy of
grace. But, be it observed, the life comes after the death. It is
Christ's life as risen from the dead, and not His life down here, that
the apostle refers to in the last-quoted passage. This distinction is
eminently worthy of my reader's attention. The life of our blessed
Lord Jesus while down here was, I need hardly remark, infinitely
precious; but He did not enter upon His sphere of priestly service
until He had accomplished the work of redemption. Nor could He have
done so, inasmuch as "it is evident that our Lord sprang out of Juda,
of which tribe Moses spake nothing concerning priesthood." (Heb. vii.
14.) "For every high-priest is ordained to offer gifts and sacrifices:
wherefore it is of necessity that this Man have somewhat also to
offer. For if He were on earth, He should not be a priest, seeing that
there are priests that offer gifts according to the law." (Heb. viii.
3, 4.) "But Christ being come a high-priest of good things to come, by
a greater and more perfect tabernacle, not made with hands, that is
to say not of this building; neither by the blood of goats and calves,
but by His own blood He entered in once into the holy place, having
obtained eternal redemption.... For Christ is not entered into the
holy places made with hands, which are the figures of the true; but
into heaven itself, now to appear in the presence of God for us."
(Heb. ix. 11, 12, 24.)
Heaven, not earth, is the sphere of Christ's priestly ministry; and on
that sphere He entered when He had offered Himself without spot to
God. He never appeared as a priest in the temple below. He ofttimes
went up to the temple to teach, but never to sacrifice or burn
incense. There never was any one ordained of God to discharge the
functions of the priestly office on earth save Aaron and his sons. "If
He were on earth, He should not be a priest." This is a point of much
interest and value in connection with the doctrine of priesthood.
Heaven is the sphere, and accomplished redemption the basis, of
Christ's priesthood. Save in the sense that all believers are priests
(1 Pet. ii. 5.), there is no such thing as a priest upon earth. Unless
a man can show his descent from Aaron--unless he can trace his
pedigree up to that ancient source, he has no right to exercise the
priestly office. Apostolic succession itself, could it be proved,
would be of no possible value here, inasmuch as the apostles
themselves were not priests, save in the sense above referred to. The
feeblest member of the household of faith is as much a priest as the
apostle Peter himself. He is a spiritual priest,--he worships in a
spiritual temple, he stands at a spiritual altar, he offers a
spiritual sacrifice, he is clad in spiritual vestments. "Ye also, as
lively stones, are built up a spiritual house, a holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1
Pet. ii. 5.) "By Him, therefore, let us offer the sacrifice of praise
to God continually, that is, the fruit of our lips, giving thanks to
His name. But to do good and to communicate forget not, for with such
sacrifices God is well pleased." (Heb. xiii. 15, 16.)
If one of the direct descendants of the house of Aaron were converted
to Christ, he would enter upon an entirely new character and ground of
priestly service. And be it observed, that the passages just quoted
present the two great classes of spiritual sacrifice which the
spiritual priest is privileged to offer. There is the sacrifice of
praise to God, and the sacrifice of benevolence to man. There is a
double stream continually going forth from the believer who is living
in the realization of his priestly place--a stream of grateful praise
ascending to the throne of God, and a stream of active benevolence
flowing forth to a needy world. The spiritual priest stands with one
hand lifted up to God in the presentation of the incense of grateful
praise, and the other opened wide to minister, in genuine beneficence,
to every form of human need. Were these things more distinctly
apprehended, what hallowed elevation and what moral grace would they
not impart to the Christian character! Elevation, inasmuch as the
heart would ever be lifted up to the infinite Source of all that is
capable of elevating; moral grace, inasmuch as the heart would ever be
kept open to all demands upon its sympathies. The two things are
inseparable. Immediate occupation of heart with God must, of
necessity, elevate and enlarge; but, on the other hand, if one walks
at a distance from God, the heart will become groveling and
contracted. Intimacy of communion with God--the habitual realization
of our priestly dignity, is the only effectual remedy for the downward
and selfish tendencies of the old nature.
Having said thus much on the subject of priesthood in general, both as
to its primary and secondary aspects, we shall proceed to examine the
contents of the eighth and ninth chapters of the book of Leviticus.
"And the Lord spake unto Moses, saying, 'Take Aaron and his sons with
him, and the garments, and the anointing oil, and a bullock for the
sin-offering, and two rams, and a basket of unleavened bread; and
gather thou all the congregation together unto the door of the
tabernacle of the congregation.' And Moses did as the Lord commanded
him; and the assembly was gathered together unto the door of the
tabernacle of the congregation." There is special grace unfolded here.
The whole assembly is convened at the door of the tabernacle of the
congregation, in order that all might have the privilege of beholding
the one who was about to be intrusted with the charge of their most
important interests. In the twenty-eighth and twenty-ninth of Exodus
we are taught the same general truth with respect to the vestments and
sacrifices connected with the priestly office; but in Leviticus, the
the congregation is introduced, and allowed to look on at every
movement in the solemn and impressive service of consecration. The
humblest member of the assembly had his own place. Each one--the
lowest as well as the highest--was permitted to gaze upon the person
of the high-priest, upon the sacrifice which he offered, and upon the
robes which he wore. Each one had his own peculiar need, and the God
of Israel would have each to see and know that his need was fully
provided for by the varied qualifications of the high-priest who stood
before him. Of these qualifications the priestly robes were the apt
typical expression. Each portion of the dress was designed and adapted
to set forth some special qualification in which the assembly as a
whole, and each individual member, would, of necessity, be deeply
interested. The coat, the girdle, the robe, the ephod, the
breastplate, the Urim and the Thummim, the mitre, the holy crown--all
told out the varied virtues, qualifications, and functions of the one
who was to represent the congregation and maintain the interests
thereof in the divine presence.
Thus it is the believer can, with the eye of faith, behold his great
High-Priest in the heavens, and see in Him the divine realities of
which the Aaronic vestments were but the shadows. The Lord Jesus
Christ is the holy One, the anointed One, the mitred One, the girded
One. He is all these, not in virtue of outward garments to be put on
or off, but in virtue of the divine and eternal graces of His Person,
the changeless efficacy of His work, and the imperishable virtue of
His sacred offices. This is the special value of studying the types of
the Mosaic economy. The enlightened eye sees Christ in all. The blood
of the sacrifice and the robe of the high-priest both point to
Him--both were designed of God to set Him forth. If it be a question
of conscience, the blood of the sacrifice meets it, according to the
just claims of the sanctuary. Grace has met the demand of holiness.
And then, if it be a question of the need connected with the
believer's position down here, he can see it all divinely answered in
the official robes of the high-priest.
And here let me say, there are two ways in which to contemplate the
believer's position--two ways in which that position is presented in
the Word, which must be taken into account ere the true idea of
priesthood can be intelligently laid hold of. The believer is
represented as being part of a body of which Christ is the Head. This
body, with Christ its Head, is spoken of as forming one man, complete
in every respect. It was quickened with Christ, raised with Christ,
and in Christ seated in the heavens. It is one with Him, complete in
Him, accepted in Him, possessing His life, and standing in His favor
before God. All trespasses are blotted out. There is no spot. All is
fair and lovely beneath the eye of God. (See 1 Cor. xii. 12, 13; Eph.
ii. 5-10; Col. ii. 6-15; 1 John iv. 17.)
Then, again, the believer is contemplated as in the place of need,
weakness, and dependence down here in this world. He is ever exposed
to temptation, prone to wander, liable to stumble and fall. As such,
he continually stands in need of the perfect sympathy and powerful
ministrations of the High-Priest, who ever appears in the presence of
God in the full value of His Person and work, and who represents the
believer and maintains his cause before the throne.
Now, my reader should ponder both these aspects of the believer, in
order that he may see, not only what a highly exalted and privileged
place he occupies with Christ on high, but also what ample provision
there is for him in reference to his every need and weakness here
below. This distinction might further be developed in this way:--The
believer is represented as being _of the Church_, and _in the
kingdom_. As the former, heaven is his place, his home, his portion,
the seat of his affections: as the latter, he is on earth, in the
place of trial, responsibility, and conflict. Hence, therefore,
priesthood is a divine provision for those who though being of the
Church, and belonging to heaven, are nevertheless in the kingdom, and
walking on the earth. This distinction is a very simple one, and,
when apprehended, explains a vast number of passages of Scripture in
which many minds encounter considerable difficulty.[19]
[19] A comparison of the epistle to the Ephesians with the first
epistle of Peter will furnish the reader with much valuable
instruction in reference to the double aspect of the believer's
position. The former shows him as seated in heaven; the latter, as a
pilgrim and a sufferer on earth.
In looking into the contents of the chapters which lie open before us,
we may remark three things put prominently forward, namely, the
authority of the Word, the value of the blood, the power of the
Spirit. These are weighty matters--matters of unspeakable
importance--matters which must be regarded by every Christian as
unquestionably vital and fundamental.
And, first, as to the authority of the Word, it is of the deepest
interest to see that in the consecration of the priests, as well as in
the entire range of the sacrifices, we are brought immediately under
the authority of the Word of God.--"And Moses said unto the
congregation, '_This is the thing which the Lord_ commanded to be
done.'" (Chap. viii. 5.) And again, "Moses said, '_This is the thing
which the Lord commanded_ that ye should do: _and the glory of the
Lord shall appear unto you_.'" (Chap. ix. 6.) Let these words sink
down into our ears; let them be carefully and prayerfully pondered:
they are priceless words.--"_This_ is _the_ thing which _the Lord_
commanded." He did not say, This is the thing which is expedient,
agreeable, or suitable; neither did he say, This is the thing which
has been arranged by the voice of the fathers, the decree of the
elders, or the opinion of the doctors. Moses knew nothing of such
sources of authority. To him there was one holy, elevated, paramount
source of authority, and that was, the Word of Jehovah, and he would
bring every member of the assembly into direct contact with that
blessed source. This gave assurance to the heart, and fixedness to all
the thoughts. There was no room left for tradition, with its uncertain
sound, or for man, with his doubtful disputations. All was clear,
conclusive, and authoritative. Jehovah had spoken; and all that was
needed was to hear what He had said, and obey. Neither tradition nor
expediency has any place in the heart that has learnt to prize, to
reverence, and to obey the Word of God.
And what was to be the result of this strict adherence to the Word of
God? A truly blessed result indeed.--"The glory of the Lord shall
appear unto you." Had the Word been disregarded, the glory would not
have appeared. The two things were intimately connected. The slightest
deviation from "Thus saith Jehovah" would have prevented the beams of
the divine glory from appearing to the congregation of Israel. Had
there been the introduction of a single rite or ceremony not enjoined
by the Word, or had there been the omission of aught which that Word
commanded, Jehovah would not have manifested His glory. He could not
sanction by the glory of His presence the neglect or rejection of His
Word. He can bear with ignorance and infirmity, but He cannot
sanction neglect or disobedience.
Oh that all this were more solemnly considered, in this day of
tradition and expediency! I would, in earnest affection, and in the
deep sense of personal responsibility to my reader, exhort him to give
diligent heed to the importance of close--I had almost said
severe--adherence and reverent subjection to the Word of God. Let him
try every thing by that standard, and reject all that comes not up to
it,--let him weigh every thing in that balance, and cast aside all
that is not full weight,--let him measure every thing by that rule,
and refuse all deviation. If I could only be the means of awakening
one soul to a proper sense of the place which belongs to the Word of
God, I should feel I had not written my book for naught or in vain.
Reader, pause, and, in the presence of the Searcher of hearts, ask
yourself this plain, pointed question: Am I sanctioning by my
presence, or adopting in my practice, any departure from, or neglect
of, the Word of God? Make this a solemn, personal matter before the
Lord. Be assured of it, it is of the very deepest moment--the very
last importance. If you find that you have been in any wise connected
with, or involved in, aught that wears not the distinct stamp of
divine sanction, reject it at once and forever. Yes, reject it, though
arrayed in the imposing vestments of antiquity, accredited by the
voice of tradition, and putting forward the almost irresistible plea
of expediency. If you cannot say, in reference to every thing with
which you stand connected, "This is the thing which the Lord hath
commanded," then away with it unhesitatingly, away with it forever.
Remember these words, "As He hath done this day, so the Lord hath
commanded to do." Yes, remember the "as" and the "so;" see that you
are connecting them in your ways and associations, and let them never
be separated.
"So Aaron and his sons did _all things which the Lord commanded_ by
the hand of Moses." (Chap. viii. 36.) "And Moses and Aaron went into
the tabernacle of the congregation, and came out, and blessed the
people: and the glory of the Lord appeared unto all the people. And
there came a fire out from before the Lord, and consumed upon the
altar the burnt-offering and the fat; which, when all the people saw,
they shouted and fell on their faces." (Chap. ix. 23, 24.) Here we
have an "eighth day" scene--a scene of resurrection-glory. Aaron,
having offered the sacrifice, lifted up his hands in priestly
benediction upon the people; and then Moses and Aaron retire into the
tabernacle, and disappear, while the whole assembly is seen in waiting
outside. Finally, Moses and Aaron, representing Christ in His double
character as Priest and King, come forth, and bless the people; the
glory appears in all its splendor, the fire consumes the sacrifice,
and the entire congregation falls prostrate in worship before the
presence of the Lord of all the earth.
Now, all this was literally enacted at the consecration of Aaron and
his sons; and, moreover, all this was the result of strict adherence
to the Word of Jehovah. But ere I turn from this branch of the
subject, let me remind the reader that all that these chapters contain
is but "a shadow of good things to come." This, indeed, holds good in
reference to the entire Mosaic economy. (Heb. x. 1.) Aaron and his
sons together represent Christ and His priestly house; Aaron alone
represents Christ in His sacrificial and intercessory functions; Moses
and Aaron together represent Christ as King and Priest; "the eighth
day" represents the day of resurrection-glory, when the congregation
of Israel shall see the Messiah, seated as a Royal Priest upon His
throne, and when the glory of Jehovah shall fill the whole earth, as
the waters cover the sea. These sublime truths are largely unfolded in
the Word, they glitter like gems of celestial brilliancy all along the
inspired page; but lest they should, to any reader, wear the
suspicious aspect of novelty, I shall refer him to the following
direct Scripture proofs; viz., Num. xiv. 21; Isaiah ix. 6, 7; xi.;
xxv. 6-12; xxxii. 1, 2; xxxv.; xxxvii. 31, 32; xl. 1-5; liv.; lix.
16-21; lx.-lxvi.; _passim_, Jer. xxiii. 5-8; xxx. 10-24; xxxiii. 6-22;
Ezek. xlviii. 35; Dan. vii. 13, 14; Hos. xiv. 4-9; Zeph. iii. 14-20;
Zech. iii. 8-10; vi. 12, 13; xiv.
Let us now consider the second point presented in our section, namely,
the efficacy of the blood. This is unfolded with great fullness, and
put forward in great prominence. Whether we contemplate the doctrine
of sacrifice or the doctrine of priesthood, we find the shedding of
blood gets the same important place. "And he brought the bullock for
the sin-offering; and Aaron and his sons laid their hands upon the
head of the bullock for the sin-offering. And he slew it; and Moses
took the blood, and put it upon the horns of the altar round about
with his finger, and purified the altar, and poured the blood at the
bottom of the altar, and sanctified it, to make reconciliation upon
it." (Chap. viii. 14, 15.) "And he brought the ram for the
burnt-offering; and Aaron and his sons laid their hands upon the head
of the ram. And he killed it; and Moses sprinkled the blood upon the
altar round about." (Ver. 18, 19.) "And he brought the other ram, the
ram of consecration; and Aaron and his sons laid their hands upon the
head of the ram. And he slew it; and Moses took of the blood of it,
and put it upon the tip of Aaron's right ear, and upon the thumb of
his right hand, and upon the great toe of his right foot. And he
brought Aaron's sons, and Moses put of the blood upon the tip of their
right ear, and upon the thumbs of their right hands, and upon the
great toes of their right feet; and Moses sprinkled the blood upon the
altar round about." (Ver. 22-24.)
The import of the various sacrifices has been, in some degree,
developed in the opening chapters of this volume; but the passages
just quoted serve to show the prominent place which the blood occupies
in the consecration of the priests. A blood-stained _ear_ was needed
to hearken to the divine communications, a blood-stained _hand_ was
needed to execute the services of the sanctuary, and a blood-stained
_foot_ was needed to tread the courts of the Lord's house. All this is
perfect in its way. The shedding of blood was the grand foundation of
all sacrifice for sin, and it stood connected with all the vessels of
the ministry and with all the functions of the priesthood. Throughout
the entire range of Levitical service, we observe the value, the
efficacy, the power, and the wide application of the blood. "Almost
all things are by the law purged with blood." (Heb. ix. 22.) Christ
has entered, by His own blood, into heaven itself. He appears on the
throne of the Majesty in the heavens in the value of all that He has
accomplished on the cross. His presence on the throne attests the
worth and acceptableness of His atoning blood. He is there _for us_.
Blessed assurance! He ever liveth. He never changeth; and we are in
Him, and as He is. He presents us to the Father in His own eternal
perfectness; and the Father delights in us as thus presented, even as
He delights in the One who presents us. This identification is
typically set forth in "Aaron and his sons" laying their hands upon
the head of each of the sacrifices. They all stood before God in the
value of the same sacrifice. Whether it were the "bullock for the
sin-offering," "the ram for the burnt-offering," or "the ram of
consecration," they jointly laid their hands on all. True, Aaron alone
was anointed before the blood was shed,--he was clad in his robes of
office and anointed with the holy oil before ever his sons were
clothed or anointed. The reason of this is obvious. Aaron, when spoken
of by himself, typifies Christ in His own peerless excellency and
dignity; and, as we know, Christ appeared in all His own personal
worth and was anointed by the Holy Ghost previous to the
accomplishment of His atoning work. In all things He has the
pre-eminence. (Col. i.) Still, there is the fullest identification
afterwards between Aaron and his sons, as there is the fullest
identification between Christ and His people. "The Sanctifier and the
sanctified are all of one." (Heb. ii.) The personal distinctness
enhances the value of the mystic oneness.
This truth of the distinctness and yet oneness of the Head and members
leads us naturally to our third and last point, namely, the power of
the Spirit. We may remark how much takes place between the anointing
of Aaron and the anointing of his sons with him. The blood is shed,
the fat consumed on the altar, and the breast waved before the Lord.
In other words, the Sacrifice is perfected, the sweet odor thereof
ascends to God, and the One who offered it ascends in the power of
resurrection, and takes His place on high. All this comes in between
the anointing of the Head and the anointing of the members. Let us
quote and compare the passages. First, as to Aaron alone, we read,
"And he put upon him the coat, and girded him with the girdle, and
clothed him with the robe, and put the ephod upon him, and he girded
him with the curious girdle of the ephod, and bound it unto him
therewith. And he put the breastplate upon him; also he put in the
breastplate the Urim and the Thummim. And he put the mitre upon his
head; and upon the mitre, even upon his forefront, did he put the
golden plate, the holy crown; as the Lord commanded Moses. And Moses
took the anointing oil, and anointed the tabernacle and all that was
therein, and sanctified them. And he sprinkled thereof upon the altar
seven times, and anointed the altar and all his vessels, both the
laver and his foot, to sanctify them. And he poured of the anointing
oil upon Aaron's head, and anointed him, to sanctify him." (Chap.
viii. 7-12.)
Here we have Aaron presented alone. The anointing oil is poured upon
his head, and that, too, in immediate connection with the anointing of
all the vessels of the tabernacle. The whole assembly was permitted to
behold the high-priest clothed in his official robes, mitred and
anointed; and not only so, but as each garment was put on--as each act
was performed--as each ceremony was enacted, it was seen to be
immediately founded upon the authority of the Word. There was nothing
vague, nothing arbitrary, nothing imaginative: all was divinely
stable. The need of the congregation was fully met, and met in such a
way as that it could be said, "This is the thing which Jehovah
commanded to be done."
Now, in Aaron anointed alone, previous to the shedding of the blood,
we have a type of Christ, who, until He offered Himself upon the
cross, stood entirely alone. There could be no union between Him and
His people save on the ground of death and resurrection. This
all-important truth has already been referred to, and, in some
measure, developed in connection with the subject of sacrifice; but it
adds force and interest to it to see it so distinctly presented in
connection with the question of priesthood. Without shedding of blood
there was no remission--the sacrifice was not completed. So, also,
without shedding of blood Aaron and his sons could not be anointed
together. Let the reader note this fact; let him be assured of it, it
is worthy of his deepest attention. We must ever beware of passing
lightly over any circumstance in the Levitical economy. Every thing
has its own specific voice and meaning; and the One who designed and
developed the order can expound to the heart and understanding what
that order means.
"And Moses took of the anointing _oil_, and of the _blood_ which was
upon the altar, and sprinkled it upon Aaron, and upon his garments,
and upon his sons, and upon his sons' garments _with him_; and
sanctified Aaron, and his garments, and his sons, and his sons'
garments _with him_." (Chap. viii. 30.) Why were not Aaron's sons
anointed with him at verse 12? Simply because the blood had not been
shed. When "the blood" and "the oil" could be connected together, then
Aaron and his sons could be "anointed" and "sanctified" together, but
not until then. "And for their sakes I sanctify Myself, that they
also might be sanctified through the truth." (John xvii. 19.) The
reader who could lightly pass over so marked a circumstance, or say it
meant nothing, has yet to learn to value aright the types of the Old
Testament scriptures--"the shadows of good things to come;" and, on
the other hand, the one who admits that it does mean something, but
yet refuses to inquire and understand what that something is, is doing
serious damage to his own soul, and manifesting but little interest in
the precious oracles of God.
"And Moses said unto Aaron and to his sons, 'Boil the flesh at the
door of the tabernacle of the congregation; and there eat it with the
bread that is in the basket of consecrations, as I commanded, saying,
Aaron and his sons shall eat it. And that which remaineth of the flesh
and of the bread shall ye burn with fire. And ye shall not go out of
the door of the tabernacle of the congregation in seven days, until
the days of your consecration be at an end; for seven days shall He
consecrate you. As He hath done this day, so the Lord hath commanded
to do, to make an atonement for you. Therefore shall ye abide at the
door of the tabernacle of the congregation day and night seven days,
and keep the charge of the Lord, that ye die not; for so I am
commanded.'" (Ver. 31-35.) These verses furnish a fine type of Christ
and His people feeding together upon the results of accomplished
atonement. Aaron and his sons, having been anointed together on the
ground of the shed blood, are here presented to our view as shut in
within the precincts of the tabernacle during "seven days." A striking
figure of the present position of Christ and His members during the
entire of this dispensation--shut in with God, and waiting for the
manifestation of the glory. Blessed position! Blessed portion! Blessed
hope! To be associated with Christ, shut in with God, waiting for the
day of glory, and, while waiting for the glory, feeding upon the
riches of divine grace, in the power of holiness, are blessings of the
most precious nature--privileges of the very highest order. Oh, for a
capacity to take them in, a heart to enjoy them, a deeper sense of
their magnitude! May our hearts be withdrawn from all that pertains to
this present evil world, so that we may feed upon the contents of "the
basket of consecrations," which is our proper food as priests in the
sanctuary of God.
"And it came to pass _on the eighth day_, that Moses called Aaron, and
his sons, and _the elders of Israel_. And he said unto Aaron, 'Take
thee a young calf for a sin-offering, and a ram for a burnt-offering,
without blemish, and offer them before the Lord. And unto _the
children of Israel_ thou shalt speak, saying, Take ye a kid of the
goats for a sin-offering; and a calf and a lamb, both of the first
year, without blemish, for a burnt-offering; also a bullock and a ram
for peace-offerings, to sacrifice before the Lord; and a meat-offering
mingled with oil; for TO-DAY THE LORD WILL APPEAR UNTO YOU.'" (Chap.
ix. 1-4.)
The "seven days" being over, during which Aaron and his sons were shut
in in the retirement of the tabernacle, the whole congregation is now
introduced, and the glory of Jehovah unfolds itself. This gives great
completeness to the whole scene. The shadows of good things to come
are here passing before us, in their divine order. The "eighth day" is
a shadow of that bright millennial morning which is about to dawn upon
this earth, when the congregation of Israel shall behold the true
Priest coming forth from the sanctuary, where He is now hidden from
the eyes of men, and with Him a company of priests--the companions of
His retirement, and the happy participators of His manifested glory.
In short, nothing, as a type or shadow, could be more complete. In the
first place, Aaron and his sons washed with water--a type of Christ
and His people, as viewed in God's eternal decree, sanctified together
in purpose. (Chap. viii. 6.) Then we have the mode and order in which
this purpose was to be carried out. Aaron, in solitude, is robed and
anointed--a type of Christ as sanctified and sent into the world, and
anointed by the Holy Ghost. (Ver. 7-12; comp. Luke iii. 21, 22; John
x. 36; xii. 24.) Then we have the presentation and acceptance of the
sacrifice, in virtue of which Aaron and his sons were anointed and
sanctified _together_ (ver. 14-29.)--a type of the cross, in its
application to those who now constitute Christ's priestly household,
who are united to Him, anointed with Him, hidden with Him, and
expecting with Him "the eighth day," when He with them shall be
manifested in all the brightness of that glory which belongs to Him in
the eternal purpose of God. (John xiv. 19; Acts ii. 33; xix. 1-7; Col.
iii. 1-4.) Finally, we have Israel brought into the full enjoyment of
the results of accomplished atonement. They are gathered before the
Lord; "and Aaron lifted up his hand toward the people, and blessed
them, and came down from offering of the sin-offering, and the
burnt-offering, and peace-offerings." (See chap. ix. 1-22.)
What, now, we may legitimately inquire, remains to be done? Simply
that the top-stone should be brought forth with shoutings of victory
and hymns of praise. "And Moses and Aaron went into the tabernacle of
the congregation, and came out, and blessed the people: and _the glory
of the Lord appeared unto all the people_. And there came a fire out
from before the Lord, and consumed upon the altar the burnt-offering
and the fat: which when all the people saw, THEY SHOUTED, AND FELL ON
THEIR FACES." (Ver. 23, 24.) This was the shout of victory--the
prostration of worship. All was complete. The sacrifice, the robed and
mitred priest, the priestly family associated with their head, the
priestly benediction, the appearance of the king and priest; in short,
nothing was lacking, and therefore the divine glory appeared, and the
whole assembly fell prostrate in adoring worship. It is altogether a
truly magnificent scene--a marvelously beautiful shadow of good things
to come. And be it remembered, that all which is here shadowed forth
will ere long be fully actualized. Our great High-Priest has passed
into the heavens, in the full value and power of accomplished
atonement. He is hidden there now, and with Him all the members of His
priestly family; but when the "seven days" have run their course, and
"the eighth day" casts its beams upon the earth, then shall the
remnant of Israel--a repentant and an expectant people--hail, with a
shout of victory, the manifested presence of the Royal Priest; and in
immediate association with Him shall be seen a company of worshipers,
occupying the most exalted position. These are "the good things to
come"--things, surely, well worth waiting for--things worthy of God to
give--things in which He shall be eternally glorified, and His people
eternally blessed.