There was no forgiveness for sins done with a high hand under the law. It is said distinctly, “if a soul shall sin through ignorance.” Paul says mercy was shown him “because I did it ignorantly in unbelief.” So of old, if a man sinned haughtily, as in blasphemy, he was stoned. There is forgiveness for such sins now; but not if done after full knowledge of Christ so as to give Him up. “If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.”
Nothing is excluded from forgiveness now except blaspheming the Holy Ghost in apostasy from Christ; that is, denying Him in nature. One may go to Christ as a wretched guilty man ("such were some of you"), and yet be forgiven.
In Israel there was a priest, by whom those who sinned had to approach; but the priest could not come within the veil except on the day of atonement. Suppose the people sinned, they were cut off from God; and if the priest sinned, the people were cut off, because they could only come to God by the priest.
The blood was not carried in for a single person, because this would have said that the whole thing was wrong, which was not the case; it was for the high priest or for all the people.
All is changed as to this now. It is what the apostle means by “the shadow of good things to come, and not the very image:” that could” not go on when Christ died and went to heaven. The priest, in chapter 4:2, is supposed to be the high priest. I do not think Aaron's sons would come under the expression in verse 3. They did not represent all the people: only the high priest did so. The “priest that is anointed” always means the high priest. He was not to defile himself for father or mother, or for dead body, and the reason given is, “upon whose head the anointing oil was poured.” The high priest was anointed in a totally different way from the others, without blood; but the others had oil and blood mixed put upon them, and then, with Aaron, they were to put it upon them and their clothes, with him, not with them; they are brought in by the bye, as it were. He was first anointed without blood at all, and then they are brought with him and sprinkled with blood, and after that oil was taken with some blood and put on them. But there was no regular anointing for them; so that properly He was the anointed priest, and when they were in their way anointed, it was with him, their garments, and this and that, with him. So it is given in chapter 8:30; “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' garments with him,” not with them but with him. It is identifying them all with him; he had the anointing already. And the son is then with the priest that is anointed, which is very natural. This gives the place of the church with Christ. Looked at strictly the sons of Aaron represent us. The remnant after we go, as regards the world, will be priests; but they are not partakers of the heavenly calling. I have no doubt the epistle to the Hebrews is like the reaching over the wall; in a way it is blessing in provision for a coming time as well as the present. We do not see the saints, Christians, on the highest ground at all in Hebrews; but Christ is in heaven looked at as there instead of and for them. I believe He preserves Israel at this moment by being inside, for He “died for that nation.”
There was this peculiarity in the sacrifice for the people as a whole that the blood was brought inside, as the body was burnt outside the camp. The blood was carried in as far as possible, into what was heavenly; on the great day of atonement it went right in, and Israel are reconciled on the ground of what is heavenly, though they do not get things heavenly; but they are reconciled on the ground of the blood being presented to God in heaven, and the day of atonement has this character in measure. The difference between that and the common person's offering is very important; for, if an individual sinned, the people were still in communion, and it is merely a restoring of the person himself; but if the priest or the congregation sinned, the breach was total, and all the people were upon the same ground as the sinner. Reconciliation in the main must be as regards God, and blood must go in to Him: we are wholly upon this ground.
I do not think you could say to or of Israel, If we walk in the light as God is in the light. But the atonement for them had been presented to God in the light. The difference in our case is, that we are called into the place where the atonement has been offered. Israel will have to stand on the ground of mere fleshly religion being set aside. They cannot have their own blessing even without the blood having been offered to God, and therefore without their giving up all fleshly religion. Law was religion in flesh, or religion for a people in flesh, and it was to prove totally wanting. No provisional sacrifices would do. The whole system was to demonstrate the failure of such a ground. They were put there with appliances for occasional restoration, but it was evidently all of no use, and this from the very beginning itself. They made a golden calf at once. God went on to show whether a people could go on, mixing grace with law and grace, as it were to help them out; but they could not. So the sacrifices took that ground of fleshly religion for a time.
In the millennium when it comes, the sacrifices will be figures in a measure as they used to be. The people will not go into heavenly places then; but the sacrifices had to go into the figures of the heavenly places, and the blood was carried into the mercy-seat in the holiest of all and sprinkled there. The camp was fleshly religion, and the veil was there; but the blood must be in the holiest, and the body be burnt outside the camp even for Israel to get a blessing. It must be effectual with God; this is what is wanted. So the apostle reasons for us, that “the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp. Wherefore Jesus also that he might sanctify the people with his own blood suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.” We have now got heavenly things, and we must go outside the camp. In the millennium they have neither heavenly things nor will they go outside the camp. The blessing depends on Christ having gone outside the camp originally, and He in virtue of His blood is gone into the heavenlies; but when He comes again, the blessing on earth will be made good. Meanwhile we must go outside the camp and have, too, the privilege of going into the holiest; but if I take this world, I say there is no camp now. There is a professing church, we know, but it is all an untrue thing. Whether for us or for the millennium, Christ must go in either case within the veil; but it is only we who go there now. There will be a veil in Ezekiel's temple in that way, but unrent. Israel will not go within.
In another image Moses went and pitched the tabernacle outside the camp, and those who sought the Lord went out to that tent of meeting outside; and Moses goes back, Joshua stays outside: that is, the Spirit of Christ graciously goes inside to see what He could do with them, while the heavenly Christ stays outside. It is beautiful in Moses again, he says when up in the mountain, “if you do not forgive the people, blot me out! What will you do with your glory? You brought this people out of Egypt.” Thus he identifies the people with God's glory; when he is with God, he insists on their being spared at any cost for the reason that He did identify the people with the glory of God. And then he comes down, and, seeing the calf, he says “kill every man his brother, and companion, and neighbor,” because to him the people were identified with God's glory. His faith says, “spare them:” his faithfulness says “kill them,” —on the same ground of God's glory.
Here in the offering, it is the great principle of Christ laying the basis for it all. But there is in the mercy-seat and altar this difference (though grace is in both): the blood was put upon the altar for the individual; the altar—the measure of it all—was the place of man's responsibility according to the law; whereas when the blood was carried inside, this was where God sat, it was responsibility before Him, and so, except to give a figure of Christ, the priest never went in at all. Judaism could not bring there. I know it was not so ordained at first; but as soon, as the priests failed, then He says even of Aaron the high priest, “Come not at all times unto the holy place within the veil;” for really it was all a failed thing, and man could not have to say to God on that ground.
The gold shows righteousness according to God's nature. Righteousness is the girdle of Messiah's loins. So the high priest had a golden girdle, divine righteousness. The brazen altar was God's perfect judgment of the responsibility of man, which made a difference of measure. God requiring from me according to my responsibility is a different thing from requiring in His own character.
At the brazen altar the nature of God is not brought in. Every sin does touch God's nature, but that is not considered under the law. But on the great day of atonement the work had to be done according to God's nature, or they could not have had to say to God at all.
The blood on the great day of atonement answered for the people's sins for the whole year (and now for us forever); and then it was begun again. The people never went in at all: the blood had to go in (or there could be no reconciliation as a whole) once a year, “the Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” There is never anything about the people going in; only when it was a reconciliation for the whole; the ground must be as Christ laid it, or it would be no reconciliation with God.
The sprinkling of the blood of the others—the ruler's and the common person's sin offering—was upon the brazen altar. But the priest's was on the golden altar; for how could a priest go and offer incense if he had sinned? And if he could not do this, there was no intercourse with God. The people never went beyond the brazen altar at all, where the burnt and peace offerings were offered, the place of ordinary intercourse. They were all individual cases.
On the great day of atonement, everything is done. The sins of the people are dealt with; the nature of God is met, before and on the mercy-seat: the defilement of the tabernacle removed (that is, of the heavens itself, and of the altar); and the people's sins are confessed on the head of the scape-goat.
Had there not been sin in the priests, Nadab and Abihu, &c, would have gone in and out as Moses did; but as it was, they were prohibited.
The veil is not rent for the Jew by and by, unless it be in the sense of the putting away of sin, but not for him to go in.
God could not bless definitely, without being glorified as to sin; but in the two first sin offerings in Lev. 4, the priest did not actually go in, but only where he was accustomed to go, to the altar of incense. But when we come to the real thing done, the blood is upon the mercy-seat, it goes upon the pure gold. The sprinkling of the blood before the veil and sprinkling it upon the horns of the golden altar presents a similar aspect of things. “With us the censer belongs inside, but the altar of incense was outside the veil; it is when its use is interrupted, as it were, by sin, that blood has to be put there. It was sprinkled seven times, this being the perfectness which we constantly find in scripture. The altar itself had been defiled by the sin, and therefore it had to be sprinkled. Then, “outside the camp” is most important here, and on the day of atonement too; because, if we bring in the nature and character of God, the thing is a reproach to the world and it must go outside. There is plenty of religiousness inside the camp, but we cannot have death in the presence of God, nor bring together before God things that do not suit. Suppose you have a number of worldly people round you, you can ask God to bless them; but you cannot go on with a priestly prayer, less so than you could even with the animals around you. But if the individual sinned, there was failure in his individual responsibility, but no interruption between God and the people. The person had got astray, and it was a question of his responsibility, and one that he could so far estimate, so that there is no taking the body outside the camp. Every man knows that sin cannot do for God. So it was then in a worldly religion, the brazen altar being the estimate of the evil according to man's responsibility. But there it came within the limits of man and of the world. Go and say to a worldly-minded man, You must be partaker of God's holiness; or talk to him about a nature that cannot sin because born of God! He either hates it, or thinks you raving; but he would perfectly understand that he is not to steal, kill, and so on. Such was the case with the brazen altar for the Israelite, the law being only a shadow of good things to come. Now, we must walk in the light as God is in the light; for the veil is rent. It is not now merely that I must have the sins put away, of which I am guilty in the earth, so as to go on with God in ordinary intercourse, but the claims of God on me are according to the light in which He is revealed in Christ. So scripture shows distinctly that, though the Christian has a consciousness of failure, he has, when once purged, no more conscience of sins; as typically in Israel the great day of atonement, when the blood was put on the mercy-seat, was the basis of all that went on through the year. God's character must be met, even to go on with His material government in patience and mercy.
If all the people sinned, all were shut out, and so, if a priest sinned, in effect it was the same; but if one of the common people sinned, all the rest are not put out, and then the altar of incense has not to be restored.
Thus, wherever the blood was carried in, the bullock had to be carried outside and burnt; but in other cases the priests ate the sin offering. Christ enters into our sins and sorrows, identifying Himself with them in grace, all spotless as He was Himself.
The moment you get sin, it is dealt with before God. Man has no idea of the effect of the judgment of sin in the divine presence. If a man may take away your character, you might take him away if you could; but if he takes away God's character, nobody cares for that! In the world fleshly religion can take up man's responsibility, and say that he ought to do so and so, and there must be this, and that, if he does not. But now ours is priestly intercourse, and such intercourse with God must be according to what God is: we must be in His presence to intercede after His mind.
The fat was burnt upon the altar, and the blood was sprinkled there; it was not brought in for the common person, for the way into the holiest was not yet made manifest. The thing God was teaching was in Israel the impossibility of having man in His presence. He could not have Israel near Him. There was man's rule (under the law) just and perfect, with certain types of Christ; but God never came out, and man never could go in. In Christianity God has come out in grace to man, and man is gone in to the glory of God. So we see and have it in the person of Christ.
The trespass-offering is in the main identical with the sin-offering, but it is not sin in some positive evil done against any of the commandments of the Lord, but a thing that natural conscience can take cognizance of. Achan's was positive disobedience: there was no atonement at all for that under the law.
The last three sin-offerings having “and it shall be forgiven him,” but the first not, lead us to suppose that it is dropped purposely as pointing to Christ, the high priest. As any special application, it would be this, I suppose. In his standing as representing the people, there might be that in it. The difference is plain. The distinction between sin and sins as in Romans may be in the burnt-offering distinguished from the sin-offering to a certain extent; but here nature is hardly dealt with specifically. It is exceptional, if we have anything directly referring to sin in the nature. One of the things at times to be met is that some, like Wesley, define sin as the willful transgression of a known law, while others have said that a lust is no sin until it comes into an open act.
In the beginning of chapter 5 (ver. 1), there is the kind of oath that is different from voluntary swearing: “And if a soul sin and hear the voice of an oath” (that is, administered by the magistrate), “and is a witness, whether he hath seen or known of it, if he do not utter it” (i.e., give his evidence), “then he shall bear his iniquity.”
The Lord Himself said, “Swear not at all:” so we should not voluntarily take an oath, that is, of our own choice and will. But the Lord Himself when He stood before the high priest, the moment He was adjured, took the oath and answered when He had been silent before. It is not evil before a magistrate to swear, but good; it comes of evil otherwise. I should deny God in the magistrate if I did not answer when he adjured me. But to take an oath of my own will is to bring in God for nothing at all, profanely. So the sin here in this verse is not uttering, i.e., withholding evidence. In Ex. 21:6 (and twice in chap. xxii. 9, and once in chap. xxii. 8), “judges” is “Elohim” —God, and this because the magistrate is for God, “the powers that be are ordained by God.” We are to submit to them.
As for the manner of taking an oath, the king holds up his hand to take the oath: it is the commonest way of taking it. You are bound by that as much as by anything else. “Whatever binds is enough. Only I am adjured by God, because the magistrate represents God. There are questions of swearing which present more difficulty; as for instance going into court and swearing to recover a debt for yourself. This is just a case; but I make no rules for anybody: people are not entitled to do so.
There is a double figure in these chapters, not only one of Christ's sacrifice, but also of failure in the assembly, that is, of the saints now. Our whole position is changed now. We have no more conscience of sins, but we see the way in which the value of what these prefigure is applied as in Num. 19, where they are passing through the world, so to say. There the blood of the red heifer was sprinkled seven times before the door of the tabernacle; it was (for us) settled there once for all. But when a man had touched a dead thing, he was not in a fit state to go into the camp and enjoy his place there, he was unclean and the water of purification must be applied to him; the water, the Holy Ghost by the word, was the witness of what Christ has done. This makes all the difference. Christianity asserts for believers the non-imputation of sins. What was of old was a sacrifice that worked like a priest's absolution now.
In verses 2, 3 we see the person unclean without knowing it. Yet he is guilty, but he cannot act as guilty until he knows it. God cannot look at sin. If I have a spot on my back, God cannot have me with that spot on. Some one may help me to get rid of it, but I am unclean with it. In Num. 5 there is a difference; in verse 27 it is mercy, but in verse 30 the man is to be cut off. What is cutting off? He is put out from God's people altogether. Occasionally God did it; sometimes the people stoned the man themselves. It means death of course.
In chapter 6:1, 9, the point is (and a very important one it is) that the fire was to be burning always. As in Isa. 6 all was from the brazen altar. There is no real prayer or praise, or anything of the kind, save in connection with the sacrifice of Christ; so in Rev. 8. He takes the fire from the brazen altar, in verse 5. The altar in verse 3 seems to me to be the altar of incense. Take it as a rule: no fire is used save off the brazen altar.
So in the peace-offering; they were iniquities if they went beyond the second or third day, because they were not connected with the sacrifice.
Continuous burning gives no cessation of the judgment by God according to a holy nature. It is burning all night, and, in a certain sense, for Israel, who are kept by Christ now, kept through His sacrifice which is perpetual in value.
One other point: in the meat-offering the frankincense went up to God entirely. The priests eat of the flour, but all the grace goes up to God. It was holy; and when the priests offered a meat-offering, it was all burnt. It is Christ Himself: there He is offerer and offering; and it was for no one save God Himself so to speak.
Israel took little of these things really up. Even the instructions of Deuteronomy are very different. All this is written for us. I doubt very much if any offerings, save the official offerings, were offered in the wilderness at all. Stephen in Acts 7 quotes Amos, and asks, “Have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, which ye made to worship them; and I will carry you away beyond Babylon.”
Before the strange fire there was more freedom for access, but it was not made use of.
As to the peace-offerings in chapter 7: if the sacrifice were a vow, it might be eaten on the next day as well as the firs, if a thanksgiving, it must be eaten the first day. If there be more energy in the worship, you may carry it on longer (as here two days instead of one); but if it is practically separated from the victim burnt on the altar, it is unclean altogether and is rejected. You cannot separate praise or worship from the offering of Christ: without this it becomes a positive abomination. A man may be singing a nice hymn with a thought of Christ in it; but being disconnected from Christ Himself, it is a mere piece of music and offensive to God. It is possible to make requests that the Holy Ghost gives to be asked and to find you are losing the sense of the person to whom you are speaking. Worship must be in spirit and in truth. It is solemn to give out a hymn. Take Hymn 151: are you speaking truthfully, in “unchanging fresh delight"? Perhaps you may be able to go up to it. Suppose I sing “Ο teach me more of thy blest ways,” this is very different: what are these blest ways, and am I learning them? Then again take “Ο Lord, how blest our journey:” I may ask, Is this true of myself? I do not say, Is it true? but, Is it true to me?
The waving is presenting before God; and the heaving is a little stronger. It is all owned as Jehovah's—all for the priests' eating, and then they eat it.
The drink-offering is universally the joy of God and man. It was thorough action between God and the people.
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