Leviticus 1-7
It is not without importance to observe that, for all these interesting and instructive types in the early chapters of Leviticus, Jehovah spoke to Moses “out of the tent of meeting.” He had taken His place and dwelt among the children of Israel, as He said in the book of Exodus. It was not grace only, though most fully so; it was on a basis of righteousness. The Passover and the passage of the Red Sea were the types of redemption. The blood of the lamb had sheltered the children of Israel, when the destroyer slew the firstborn; and it laid the basis for a deliverance through the waters of death wherein their enemies perished. God henceforth could be their God and dwell among them. Out of that dwelling, the tent of meeting, He can and does speak words of grace and blessing.
But it was not yet eternal redemption. It was still the law, and the law made nothing perfect (Heb. 7:19). It was still the first man; and wherein is he to be accounted of, whose breath is in his nostrils? He was not yet come Who could say, “Before Abraham was, I am” (John 8). But in due time of Israel as according to flesh came the Christ, Who is over all, God blessed forever, Amen. Born of woman, born under law, Christ came in infinite love to do a work, commensurate with the dignity of His person, in that nature which had sinned against God everywhere and at all times, and only more rebelliously when His law had been given, and every trangression and disobedience received just retribution. That nature in Him was holy, both through Incarnation and through the Spirit of holiness ever after.
All hope therefore for him who believed hung on the Second man, the last Adam. And He not only glorified His Father in the perfect obedience of His life, though tried to the uttermost in a wilderness world, but glorified Him as God in His death for sin. Therefore has God glorified Him now in Himself straightway, before He receives His universal kingdom and appears in glory before the world. In the cross, which was the blind and daring guilt of Jew and Gentile joined by Satan for once against the Holy and the True, God wrought His work for reconciling all that believe in one body, the church; as He will by-and-by bring in salvation for Israel and all nations in the days of the coming kingdom; yea, He will thereby reconcile all things to Himself, be they the things on the earth or the things in the heavens.
Now it is the various aspects of Christ's work which were represented in these types. But we need to remember what the Apostle declares, that the law has but “a shadow.” For “the very image” could only be in that work itself in its unapproachable excellence. Here we have such a shadow as God alone could give beforehand in testimony to its many-sided fullness.
First, there are the three offerings to Jehovah of sweet savor, where the whole as the Burnt offering, or a part as of the Meal offering or of the Peace offering, was burnt as a fire-offering to Him on the brazen altar, the point of individual approach (Leviticus 1-3). Then, in chapters 4, 5 and 6:1-7 follow the offerings for sin and trespass. Lastly, the laws of the various offerings are given in the rest of chapter 6 and in chapter 7, which bring out communion where given or withheld.
It may be observed, however, that notable offerings are found elsewhere which are not specified in Leviticus, rich as it is on this theme. Thus “the daily” is rather given in Exodus, as the constant offering, one lamb on the altar in the morning and the other between the two evenings. The acceptance of the camp in the midst of which Jehovah dwelt is presented in a continual Burnt offering; and therefore was most suitably named in the redemption book of the Pentateuch.
On the other hand the Red Heifer is given in full detail only in the fourth book, because it is the special provision for defilements by the way; and this book treats of the wilderness path for God's people. So here only we have the gracious means of a second-month-Passover for such as missed the first through a passing defilement; whereas the Passover was instituted and most copiously laid down in the second book as the sacrificial basis of redemption, which comes out there as nowhere else. Indeed we do not hear of the blood sprinkled on the door-posts—one of its most striking features—save on that first occasion.
What on the other side can be more characteristic of the fifth book than the offering of the first-fruits as in chapter 26? The book, written on the verge of the land after the wilderness journeying was closed, contemplates the people's entering on their inheritance, when the Israelite was to take of the first of all the fruit of the ground which Jehovah their Elohim gave him, put it in a basket, and go to the chosen center where He set His name. To the priest he professed that he was come into the land of Jehovah's gift; and when the priest set the basket before the altar, the Israelite was to say, A Syrian ready to perish was my father who went down into Egypt and there multiplied, and was afflicted to bondage; but Jehovah saw and heard and delivered mightily, and brought into the land flowing with milk and honey. “And now, behold, I have brought the first of the fruits of the ground, which thou, Jehovah, hast given me.” There he set down his basket before Jehovah and worshipped; there he was told to rejoice in all the good which Jehovah his Elohim gave him and his house, and the Levite, and the stranger in his midst. So in union with Christ gone on high, the Christian is entitled to kindred joy in God, that he may the more truly enjoy the good He gives Who with Christ has freely given us all things.
Yet of all the offerings none has such unique value as that of Atonement-day in Leviticus 16. There the blood was carried within, and sprinkled upon the mercy-seat and before it. Not the sons of Aaron as at other times, but the High Priest made atonement for the sanctuary and the tent of meeting and the altar, as well as for himself and for his household, and for all the assembly of Israel, substitution having as distinct a place as propitiation. It was access to God in the highest degree that the law admitted, the Holy Spirit thus showing that the way of the holies had not yet been manifested, while as yet the first tabernacle had a standing. Now that Christ has come and died, the veil is rent, and we who believe are made free of the holies. And, the priesthood being changed, there takes place of necessity a change of the law also. For a better hope is now introduced whereby we draw nigh to God. The Father has qualified us for partaking of the portion of the saints in light; and we can approach with boldness to the throne of grace, having a great High Priest Who has passed through the heavens. Israel must wait till the High Priest comes out, when they shall know all their iniquities sent away to a land apart never more to appear.