Leviticus
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Introduction[i]
The
Book of Leviticus is the way of drawing near to God, viewed as dwelling in the
sanctuary, whether in respect of the means of doing so, or of the state in
which men could; and therewith, consequently, especially the subject of the
priesthood; that is, the means established of God for those outside the
sanctuary drawing near unto Him; and the discernment of the defilements
unbecoming those who were thus brought into relationship with God; the function
of discerning these being, in any case that rendered it necessary, a part of
the service of the priesthood. There are also in Leviticus the several
convocations of the people in the feasts of Jehovah, which presented the
special circumstances under which they drew near unto Him; and, lastly, the
fatal consequences of infringing the principles established by God as the
condition of these relationships with Him.
Here
the communications of God are consequent upon His presence in His tabernacle,
which is the basis of all the relationships we are speaking of. It is no longer
the lawgiver giving regulations from above, to constitute a state of things,
but one in the midst [See Note #1]of the people, prescribing the conditions
of their relationship with Him.
But
whatever be the nearness and the privileges of the priestly position, the
sacrifice of Christ is ever that which establishes the possibility and forms
the basis of it. Hence the book begins with the sacrifices which represented
His one perfect sacrifice. As presenting the work of Christ in its various
characters and diverse application to us, these typical sacrifices have an
interest that nothing can surpass. We will consider them with some little
detail.
The
types which are presented to us in the scriptures are of different characters;
partly, of some great principle of God's dealings, as Sarah and Hagar of the
two covenants; partly, they are of the Lord Jesus Himself, in different
characters, as sacrifice, priest, etc.; partly, of certain dealings of God, or
conduct of men, in other dispensations; partly, of some great future acts of
God's government.
Though
no strict rule can be given, we can say in general that Genesis furnishes us
with the chief examples of the first class; Leviticus, of the second, though
some remarkable ones are found in Exodus; Numbers, of the third: those of the
fourth class are more dispersed.
The
employment of types in the word of God is a feature in this blessed revelation
not to be passed by. There is peculiar grace in it. That which is most highly
elevated in our relationship with God almost surpasses, in the reality of it,
our capacities and our ken, though we learn to know God Himself in it and enjoy
this by the Holy Ghost. In itself, indeed, it is needful that it should surpass
infinitely our capacities, because, if I may so speak, it is adapted to those
of God, in respect of whom the reality takes place, and before whom it must be
effectual, if profitable for us. All these profound and infinite objects of our
faith, infinite in their value before God or in the demonstration of the
principles on which He deals with us, become, by means of types, palpable and
near to us. The detail of all the mercies and excellencies which are found in
the reality or antitype are, in the type, presented close to the eye, with the
accuracy of Him who judges of them as they are presented to His, but in a
manner suited to ours, which meets our capacity; but for the purpose of
elevating us to the thoughts which occupy Him Christ, according to the mind of
God, in all His glory, is the picture presented. But we have all the lines and
explanations of what is contained in it, in that which we hold in our hand-of
Him who composed the great reality. Blessed be His name!
To
apply this to the sacrifices in the beginning of Leviticus, the establishment
of the tabernacle embraces two points quite distinct,-the display of the plans
of God in grace [See Note #2], and the place of access to Him, and also the means of
meeting the necessity and sin which gave occasion for its present exercise. All
its structure was according to a pattern given in the mount-a pattern of
heavenly things including the intercourse between heaven and earth, and shews
forth the order which finds its accomplishment in the better tabernacle not
made with hands. But the economy of the tabernacle was only actually set up
after the sin of the golden calf, when the jealousy of God against sin had
already broken forth; and His grace was ministered from the throne in the
sanctuary by offerings which met transgression, and transgression which in
result barred the entrance of the priests at all times into the sanctuary, but
supplied in grace all that met the need of a sinful people.
Hence
also it is that the first mention we have of the tabernacle is upon the
occasion of the sin of the golden calf, when Moses's anger waxed hot against
the mad impiety which had rejected God, before they had received the details
and ordinances of the law of Moses, or even the ten words from the mountain.
Moses took the tent, and pitched it without the camp, far off from the camp,
and called it the tabernacle of the congregation, though that really was not
yet erected; and all that sought Jehovah went forth to the tabernacle of the
congregation without the camp. It was a place of meeting for God and those
among the people who sought Him. In the law there was no question of seeking
God. It was the communication of God's will to a people already assembled, in
the midst of whom God manifested Himself, according to certain demands of His
holiness. But when evil had come in, and the people as a body had apostatised
and broken the covenant, then the place of assembly, where God was to be
sought, was set up. This was before the tabernacle, as regulated according to
the pattern shewn in the mount, was set up; but it established the principle on
which it was founded in the most striking manner.
The
order of the tabernacle as originally instituted was never carried out, as the
law in its original character never was brought in. Nadab and Abihu offered
strange fire the first day, and Aaron was forbidden the holiest save on the
great day of atonement in another way. The tabernacle itself was set up
according to the pattern, but the entrance to the inner sanctuary was closed.
What was done referred to the state of sin, and was provisional, but a
provision for sin, only not a finished work as we have it.
This
meeting of Jehovah with the people, or the mediator, was twofold: apostolic, or
sacrificial; that is, for the purpose of communicating His will; or of
receiving the people in their worship, their failures, or their need, even as
Christ Himself is the Apostle and High Priest of our profession-expressions
which allude to the circumstances of which we treat. Jehovah's presence in the
tabernacle, for the communication of His will (with which we have to do only
inasmuch as what occupies us is an example of it [See
Note #3]), is thus spoken of in
Exodus 25, 29. In chapter 25, after describing the structure of the ark and its
appendages in the most holy place, it is said, "And thou shalt put the
mercy-seat above upon the ark; and in the ark thou shalt put the testimony
which I will give thee. And there I will meet with thee [Moses], and I will
commune with thee from above the mercy-seat, from between the two cherubim
which are upon the ark of the testimony, of all things which I will give thee
in commandment with the children of Israel." This was for the mediator
with Jehovah alone in secret. In chapter 29 we read, "A continual burnt
offering throughout your generations at the door of the tabernacle of the
congregation before Jehovah: where I will meet you, to speak there unto thee.
And there will I meet with the children of Israel." That is where, though
through a mediator, as all was now since the law was broken, Jehovah met the
people, not Moses alone, with whom He communicated from between the cherubim in
the most holy place.
On
this ground Leviticus commences.
Note #1:
This
is the character in which God puts Himself thus into relationship. Consequently
most of the directions given suppose those to whom they apply to stand already
in the relation of a people recognised of Him as His people. But the people
being really without, and the tabernacle presenting the position in which God
was putting Himself in order to be approached, the instructions which are given
in cases supposing the people or the individuals to be thus placed, furnish
those who are without with the means of drawing near to God, when they are in
that position, though no previous relationship have existed. It is very
important to observe this: it is the basis of the reasoning of the apostle, in
Romans 3, for the admission of the Gentiles and so of any sinner whomsoever. It
is true, nevertheless, that most of the directions apply to those who are
already in proximity with the throne. Besides, all, in spite of themselves,
have to do with it, although they do not approach it, and especially now that,
as a testimony of grace, the blood is on the mercy-seat, and the revelation and
testimony of glory without a veil, the result of grace and redemption, gone
out. The conditions of relationship with the throne that God establishes, where
He condescends to be approached by His creatures, are presented, which includes
the details of those He sustains with His people.
The
reader will remember, as regards our drawing nigh to God, the position of the
Christian is entirely changed from that of the Jew. Then (Hebrews 9) the way
into the holiest was not made manifest, and no one, not even the priests, could
go into the presence of God within the veil; and the services were a
remembrance of sins. Now, the work of Christ being accomplished, the veil is
rent. It is not a people in a certain relationship with God yet always
remaining without, drawing near to the altar, or, at best, some to the altar of
incense. It is full grace going out to the world; and then, redemption being
accomplished, and believers righteous before God, their having all perfect
boldness to enter the holiest. Hence, our subject is not the character of
approach, but the figures of the means by which we approach, in order to have
communion with God. I need hardly add, the Father's love does not come in
question. It was a throne of judgment which was in the sanctuary, and who could
approach that?
Note #2:
My
impression is that the tabernacle is the expression of the millennial state of
things, save as to royalty, with which the temple is connected-the throne of
God, in the holiest. I do not see that the veil will then be rent for those on
earth, though all be founded on the sacrifice of Christ; but the high priest
will go at all tunes into the holy place, and then in his robes of glory and
beauty. The shew-bread and the seven-branched candlestick represent thus Israel
in connection with Christ, as manifesting government, and light in the world,
but in the place of priesthood with God. For us the veil is rent, and we enter
with boldness into the holiest.
Note #3:
For
prophecy is a thing apart.