This chapter treats of a variety of ceremonial uncleannesses of a much
less serious nature than leprosy. This latter would seem to be
presented as the expression of the deep-seated energy of nature's
evil; whereas chapter xv. details a number of things which are merely
unavoidable infirmities, but which, as being in any measure the
outflow of nature, were defiling, and needed the provisions of divine
grace. The divine presence in the assembly demanded a high order of
holiness and moral purity. Every movement of nature had to be
counteracted. Even things which, so far as man was concerned, might
seem to be unavoidable weaknesses, had a defiling influence, and
required cleansing, because Jehovah was in the camp. Nothing
offensive, nothing unsightly, nothing in any way uncomely, should be
suffered within the pure, unsullied, and sacred precincts of the
presence of the God of Israel. The uncircumcised nations around would
have understood nothing of such holy ordinances; but Jehovah would
have Israel holy, because He was Israel's God. If they were to be
privileged and distinguished by having the presence of a holy God,
they would need to be a holy people.
Nothing can be more calculated to elicit the soul's admiration than
the jealous care of Jehovah over all the habits and practices of His
people. At home and abroad, asleep and awake, by day and by night, He
guarded them. He attended to their food, He attended to their
clothing, He attended to their most minute and private concerns. If
some trifling spot appeared upon the person, it had to be instantly
and carefully looked into. In a word, nothing was overlooked which
could in any wise affect the well-being or purity of those with whom
Jehovah had associated Himself, and in whose midst He dwelt. He took
an interest in their most trivial affairs. He carefully attended to
every thing connected with them, whether publicly, socially, or
privately.
This, to an uncircumcised person, would have proved an intolerable
burden. For such an one to have a God of infinite holiness about his
path by day and about his bed by night, would have involved an amount
of restraint beyond all power of endurance; but to a true lover of
holiness--a lover of God, nothing could be more delightful. Such an
one rejoices in the sweet assurance that God is always near, and he
delights in the holiness which is at once demanded and secured by the
presence of God.
Reader, say, is it thus with you? Do you love the divine presence and
the holiness which that presence demands? Are you indulging in any
thing incompatible with the holiness of God's presence? Are your
habits of thought, feeling, and action such as comport with the purity
and elevation of the sanctuary? Remember, when you read this fifteenth
chapter of Leviticus, that it was written for your learning. You are
to read it in the Spirit, for to you it has a spiritual application.
To read it in any other way is to wrest it to your own destruction,
or, to use a ceremonial phrase, "to seethe a kid in its mother's
milk."
Do you ask, What am I to learn from such a section of Scripture? what
is its application to me? In the first place, let me ask, do you not
admit that it was written for your learning? This, I imagine, you will
not question, seeing the inspired apostle so expressly declares that
"_whatsoever_ things were written aforetime were written for our
learning." (Rom. xv. 4.) Many seem to forget this important statement,
at least in so far as the book of Leviticus is concerned. They cannot
conceive it possible that they are to learn aught from the rites and
ceremonies of a by-gone age, and particularly from such rites and
ceremonies as the fifteenth of Leviticus records; but when we remember
that God the Holy Ghost has written this very chapter--that every
paragraph, every verse, every line of it "is given by inspiration of
God, and is profitable," it should lead us to inquire what it means.
Surely, what God has written His child should read. No doubt there is
need of spiritual power to know _how_, and spiritual wisdom to know
_when_, to read such a chapter; but the same holds good with respect
to any chapter. One thing is certain, if we were sufficiently
spiritual, sufficiently heavenly, sufficiently abstracted from nature
and elevated above earth, we should deduce naught but purely spiritual
principles and ideas from this and kindred chapters. If an angel from
heaven were to read such sections, how should he regard them? Only in
a spiritual and heavenly light, only as the depositories of the purest
and highest morality. And why should not we do the same? I believe we
are not aware of what positive contempt we pour upon the sacred Volume
by suffering any portion of it to be so grossly neglected as the book
of Leviticus has been. If this book ought not to be read, surely it
ought not to have been written. If it be not "profitable," surely it
ought not to have had a place assigned it in the canon of divine
inspiration; but inasmuch as it hath pleased "the only wise God" to
write this book, it surely ought to please His children to read it.
No doubt, spiritual wisdom, holy discernment, and that refined moral
sense which only communion with God can impart--all these things would
be needed in order to form a judgment as to when such scripture ought
to be read. We should feel strongly disposed to question the sound
judgment and refined taste of a man who could stand up and read the
fifteenth of Leviticus in the midst of an ordinary congregation. But
why? Is it because it is not "divinely inspired," and as such,
"profitable"? By no means; but because the generality of persons are
not sufficiently spiritual to enter into its pure and holy lessons.
What, then, are we to learn from the chapter before us? In the first
place, we learn to watch, with holy jealousy, every thing that
emanates from nature. Every movement of, and every emanation from
nature is defiling. Fallen human nature is an impure fountain, and all
its streams are polluting. It cannot send forth aught that is pure,
holy, or good. This is a lesson frequently inculcated in the book of
Leviticus, and it is impressively taught in this chapter.
But blessed be the grace that has made such ample provision for
nature's defilement! This provision is presented under two distinct
forms throughout the entire of the book of God, and throughout this
section of it in particular, namely, "water and blood." Both these are
founded upon the death of Christ. The blood that expiates and the
water that cleanses flowed from the pierced side of a crucified
Christ. (Comp. John xix. 34 with 1 John v. 6.) "The blood of Jesus
Christ His Son cleanseth us from all sin." (1 John i. 7.) And the Word
of God cleanseth our practical habits and ways. (Ps. cxix. 9; Eph. v.
26.) Thus we are maintained in fitness for communion and worship,
though passing through a scene where all is defiling, and carrying
with us a nature every movement of which leaves a soil behind.
It has been already remarked that our chapter treats of a class of
ceremonial defilements less serious than leprosy. This will account
for the fact that atonement is here foreshadowed, not by a bullock or
a lamb, but by the lowest order of sacrifice, namely, "two
turtle-doves." But on the other hand, the cleansing virtue of the Word
is continually introduced in the ceremonial actions of "washing,"
"bathing," and "rinsing." "Wherewithal shall a young man _cleanse_ his
way? By taking heed thereto according to Thy _Word_." "Husbands, love
your wives, even as Christ also loved the Church, and gave Himself for
it; that He might _sanctify and cleanse it with the washing of water
by the Word_." Water held a most important place in the Levitical
system of purification, and as a type of the Word, nothing can be more
interesting or instructive.
Thus we can gather up the most valuable points from this fifteenth
chapter of Leviticus. We learn, in a very striking manner, the intense
holiness of the divine presence. Not a soil, not a stain, not a speck,
can be tolerated for a moment in that thrice-hallowed region. "Thus
shall ye separate the children of Israel from their uncleanness, that
they die not in their uncleanness, when they defile My tabernacle that
is among them." (Ver. 31.)
Again, we learn that human nature is the ever-flowing fountain of
uncleanness. It is hopelessly defiled; and not only defiled, but
defiling. Awake or asleep, sitting, standing, or lying, nature is
defiled and defiling: its very touch conveys pollution. This is a
deeply humbling lesson for proud humanity; but thus it is. The book of
Leviticus holds up a faithful mirror to nature: it leaves "flesh"
nothing to glory in. Men may boast of their refinement, their moral
sense, their dignity: let them study the third book of Moses, and
there they will see what it is all really worth in God's estimation.
Finally, we learn afresh the expiatory value of the blood of Christ,
and the cleansing, purifying, sanctifying virtues of the precious Word
of God. When we think of the unsullied purity of the sanctuary, and
then reflect upon nature's irremediable defilement, and ask the
question, However can _we_ enter and dwell _there_? the answer is
found in "the blood and water" which flowed from the side of a
crucified Christ--a Christ who gave up His life unto death for us,
that we might live by Him. "There are three that bear record in earth,
the Spirit and the water and the blood; and," blessed be God, "these
three agree in one." The Spirit does not convey to our ears a message
diverse from that which we find in the Word, and both the Word and the
Spirit declare to us the preciousness and efficacy of the blood.
Can we not therefore say that the fifteenth chapter of Leviticus was
"written for our learning"? Has it not its own distinct place in the
divine canon? Assuredly. There would be a blank were it omitted. We
learn in it what we could not learn in the same way any where else.
True, all Scripture teaches us the holiness of God, the vileness of
nature, the efficacy of the blood, the value of the Word; but the
chapter upon which we have been pondering, presents these great truths
to our notice, and presses them upon our hearts, in a manner quite
peculiar to itself.
May _every section_ of our Father's Volume be precious to our hearts.
May _every one_ of His testimonies be sweeter to us than honey and the
honeycomb, and may "_every one_ of His righteous judgments" have its
due place in our souls.