BUT is there not, some may ask, anything in the Old Testament which refers to the Church? Surely there is. For, although its then future existence was not made known, we can trace in the pages of the Hebrew Scriptures typical teaching about it, both as the bride of Christ, and as formed of believers from Jews and from Gentiles: There are personages in the Old Testament history who shadow forth in some way or other the Lord Jesus Christ. Of these we would here mention but two, Isaac and Solomon; the former, the type of the Lord as the risen one, and the heir of all things that belong to His Father; the latter as King of peace, and the King's Son who sits upon the throne of David. To Isaac Rebekah was brought as his bride, but not till Abraham had received him back, as it were, from the dead. Solomon had a bride-Pharaoh's daughter-connected in the closest way with the king, yet distinct from Israel, and who lived in a house prepared for her biller husband. She had part with him, yet was apart from Israel. Isaac with his wife, and Solomon with his, are both typical of Christ and the Church. The former shadows out that it is, as risen, Christ has His Bride. The latter delineates the King's Son in His royal state in connection with Israel, yet in the closest possible way connected also with one, who has no part with the earthly people of God.
Besides this, we can trace out in Lev. 23 something of the peculiar composition of the Church which we have been considering. The feasts of the Lord therein described were important elements of Judaism; and Moses, in three out of the five books which bear his name, dwells at some length on them. In Deut. 16 he describes the character of each of the three great feasts, as he sets forth the spirit in which they were severally to be observed. In Num. 28: 29. the special offerings for each Jewish festival, with their number, and accompanying meat-offerings and drink-offerings, are detailed at length. From this we learn, which of the feasts had reference only to Israel, and in which of them, that which they prefigured, concerned Gentiles as well. In Lev. 23 Moses gives to Israel what may be called their ecclesiastical calendar, specifying the order in which the different festivals were to be kept, and the months and days appointed for their observance. So if we wished to understand the spirit in which any of the three great festivals were to be observed, we should turn to Deut. 16 to find out. If any inquired about the number and character of the different offerings, Num. 28: 29 would supply the answer; and Lev. 23 would be consulted as the sacred calendar, informing all of the time, and duration of each feast throughout the year. But to this arrangement there is one remarkable exception. Certain rites and sacrifices, connected both with the morrow after the paschal sabbath, and with the feast of first-fruits, are mentioned in Leviticus, but are passed over in Numbers. Now why is this? Is the omission intentional, or is it accidental? It cannot be regarded as accidental, because, though some offerings specially appointed for the feast of first-fruits are enumerated in Numbers, where we should have looked for them, the new meat-offering, only described at length in Leviticus, is just mentioned in Numbers, though without a word being added in explanation of it. Evidently the sacred writer supposed his readers were acquainted with what had been written in Leviticus about it. He had not forgotten it, nor, from the way he introduces it, can we suppose that he was reminding his readers of it. He mentions that with which he and they were perfectly acquainted; but does not enter at length on the subject. The omission therefore, of special instruction about it from that, the forty-first section of the law according to the Jewish divisions of the Pentateuch, must have been intentional. Naturally we should have expected an account of it in Numbers, whereas we only learn about it in Leviticus. Had the Pentateuch been a mere human composition, would this arrangement have been met with? Had it been written by Moses simply with an eye to Israel, and what then concerned them, would he have thus arranged it? Surely not. But, as God's book, written under the immediate inspiration of the Holy Ghost, the subjects are treated of in God's order, and the wisdom of the divine plan becomes apparent. A glance at Lev. 23 will make this plain.
And first, as to the new meat-offering presented to God at the feast of first-fruits. It was composed of two wave-loaves, as they are called, baked with leaven; these two loaves typifying those from Jews and those from Gentiles, who as Christians are together presented to God, a kind of first-fruits of His creatures. (James 1:18) It was not the oneness of the body of Christ that they portrayed, but that of which the body is composed, the two companies which together make up the one flock of John 10 Baked with leaven, We learn that they represent saints still in their bodies on earth, and in whom the flesh exists. Made from the produce of the new -harvest, we understand that they typify those, who are before God as risen with Christ; for the close connection of Christians with Christ is set forth in the fact, that the instruction about these two loaves is included in the same divine communication to Moses (Lev. 23:9-22), which contains the ordinance concerning the wave-sheaf, the type of the Lord Jesus Himself as risen from the dead. Waved before the Lord, we see that the saints are claimed for God. Thus these loaves typify what a Jew, as long as he remained. a Jew, never was-j—a man on earth, yet risen with Christ. Typifying therefore those once Jews and those once Gentiles, brought to God on common ground, they speak of something really distinct from the earthly people, even the presentation to God of souls from Jews and Gentiles whom He can receive in connection with, and by virtue of, His acceptance of the sacrifice of the Lord Jesus Christ, and that whilst the Lo-ammi condition of Israel as a nation (Hosea is 9) has not terminated.
But further. The feast of first-fruits was typical of the whole Christian era, which, commencing with the day of Pentecost, goes on to the rapture of which 1 Thess. 4, has apprised us. It prefigured therefore the time between the rejection of the Lord by the Jews and their being gathered again to their land, to await His return previous to the commencement of millennial rest, of which the feast of Tabernacles is the type. As a feast of the Lord, it had its place in the Sacred calendar; that is clear. But this chapter in Leviticus, besides serving as a sacred calendar for Israel, gives us- in outline God's dealings with souls from. Exodus to the eternal state; hence God's ways on earth, when Israel nationally are disowned, but the godly remnant saved, are fitly traced out in this portion of the Word. And had they been here omitted, there would have been, we can see, a gap in the prophetic outline of God's ways. But who, at the time when Moses wrote the book, could have discovered that? God alone, we may surely say, then knew it.
The Church then, we again see, was in the mind of God before it was presented to the eye of man; and as He divided to the nations their lot on earth with reference to His future dealings with Israel, so He guided Moses in the writing of His word with reference to that subject of revelation, kept secret till revealed to Paul-the Church of the living God. (Eph. 3: 3; Col. 1:25) And when the wave-loaves were brought to Him' and waved before Him, God looked on to that of which the Jews could never bear to hear-the presentation to Him of some, once Gentiles, on common and new ground with some formerly Jews. We may glory in this grace; yet let us remember that the thing waved was thereby publicly acknowledged as belonging to God. There is -.grace in being brought to God; there is responsibility in belonging to God.
C. E. S.