And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock. 3. If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the Lord. 4 And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him. 5. And he shall kill the bullock before the Lord; and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. 6. And be shall flay the burnt offering, and cut it into his pieces. 7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 8. And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: 9. But his inwards and his legs shall he wash in water; and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savoir unto the Lord.'--Lev. 1:1-9.
In considering the Jewish sacrificial system, it is important to distinguish the symbolical from the typical value of the sacrifices. The former could scarcely be quite unnoticed by the offers; but the latter was only gradually made plain, was probably never very generally seen, and is a great deal clearer to us, in the light of Christ, the Antitype, than it could ever have been before His coming. As symbols, the sacrifices expressed great eternal truths as to spiritual worship and communion, its hindrances, requisites, manner, and blessings. They were God's picture-book for these children in religious development. As types, they shadowed the work of Jesus Christ and its results.
The value of the sacrifices in either aspect is independent of modern questions as to their Mosaic origin; for at whatever period the Priest's Code was promulgated, it equally bears witness to the ruling ideas of the offerings, and, in any case, it was long before Christ came, and therefore its prophecy of Him is as supernatural, whether Moses or Ezra were its author. I make this remark, not as implying that the new theory is not revolutionary, but simply as absolving a student of the religious significance of the sacrificial system from entering here on questions of date.
The burnt offering' stands first in Leviticus for several reasons. It was derived from patriarchal times; it was offered twice daily, besides frequently on other occasions; and in its significance it expressed the complete consecration which should be the habitual state of the true worshipper. Its name literally means that which ascends,' and refers, no doubt, to the ascent of the transformed substance of the sacrifice in fire and smoke, as to God. The central idea of this sacrifice, then, as gathered from its name and confirmed by its manner, is that of the yielding of the whole being in self-surrender, and borne up by the flame of intense consecration to God. Very beautiful is the variety of material which was permitted. The poor man's pair of pigeons went up with as sweet an odor as the rich man's young bull. God delights in the consecration to Him of ourselves and our powers, no matter whether they be great or small, if only the consecration be thorough, and the whole being be wrapped in the transforming blaze.
It is worth while to try to realize the strange and to our eyes repulsive spectacle of the burnt offering, which is veiled from us by its sacred associations. The worshipper leads up his animal by some rude halter, and possibly resisting, to the front of the Tabernacle, the courts of which he dared not tread, but which was to him the dwelling-place of God. There by the altar he stands, and, first pressing his hand with force on the victim's head, he then, with one swift cut, kills it, and as the warm blood spouts from the mangled throat, the attendant priest catches it in a basin, and, standing at the two diagonally opposite corners of the altar in turn, dashes, with one dexterous twist, half of the contents against each, so as to wet two sides of the altar with one throw, and the other two with the other. The offerer then flays the reeking carcass, tossing the gory hide to the priest as his perquisite, and cuts up the sacrifice according to a fixed method. His part of the work is done, and he stands by with bloody hands while the priests arrange the pieces on the pile on the altar; and soon the odor of burning flesh and the thick smoke hanging over the altar tell that the rite is complete. What a scene it must have been when, as on some great occasions, hundreds of burnt offerings were offered in succession! The place and the attendants would look to us liker shambles and butchers than God's house and worshippers.
Now, if we inquire into the significance of the offering, it turns on two points--expiation and burning. The former it has in common with other bloody sacrifices, though it presents features of its own, even in regard to expiation. But the latter is peculiar to it, and must therefore be taken to be its special teaching. The stages in the whole process are five: the presentation, laying on of hands, slaughter, sprinkling of blood, and burning of the whole carcass. The first three are alike in this and other sacrifices, the fourth is modified here, and the last is found here only. Each has its lesson. The offerer has himself to bring the animal to the door of the Tabernacle, that he may show his willing surrender of a valuable thing. As he stands there with his offering, his thoughts would pass into the inner shrine, where God dwelt; and he would, if he were a true worshipper, feel that while God, on His part, already dwelt in the midst of the people, he, on the other hand, can only enter into the enjoyment of His presence by sacrifice. The offering was to be a male without blemish'; for bodily defect symbolizing moral flaw could not be tolerated in the offerings to a holy God, who requires purity, and will not be put off with less than a man's best, be it ox or pigeon. The torn and the lame and the sick,' which Malachi charged his generation with bringing, are neither worthy of God to receive nor of us to offer.
When he pressed his hand on the head of the sacrifice, what was the worshipper meant to think? In all other instances where hands are laid on, some transference or communication of gifts or qualities is implied; and it is natural to suppose that the same meaning attaches to the act here, with such modifications as the case requires. We find that it was done in other bloody sacrifices, accompanied with confession. Nothing is said of confession here; but we cannot dismiss the idea that the offerer laid his sins on the victim by that striking act, especially as the very next clause says it shall be accepted for him to make atonement for him.' The atonement was made, as we shall see, by the application of the blood to the altar; but the possibility of the victim's blood atoning for the offerer depended on his having laid his hands on its head. We may perhaps go farther than transference of sins.' Might we not widen the expression, and say identification,' or, to use a word which has become so worn by religious controversy that it slips through our fingers unnoticed, substitution'? Did not the offerer say in effect, by that act, This is I? This animal life shall die, as I ought to die. It shall go up as a sweet savoir to Jehovah, as my being should.'
The animal invested with this representative character is next to be slain by the offerer, not by the priest, who only performed that part of the ritual in the case of national or public sacrifices. That was distinctly a vicarious death; and, as inflicted by the hand of the person represented by the animal, he thereby acknowledged that its death was the wages of his sin, and allowed the justice of his condemnation, while he presented this innocent life--innocent because not that of a moral being--as his substitute. So far the worshipper's part goes. But now, when the act of expiation is to be symbolically represented, and, so far as outward sacrifice could, is to be accomplished, another actor appears. The priest comes forward as mediator between God and man, and applies the blood to the altar. The difference between the sprinkling of the blood, in the burnt offerings and in the other sacrifices, which had expiation for their principal object, in some of which it was smeared on the horns of the altar, and, in the most solemn of all, was carried into the holiest place, and sprinkled on the mercy-seat, suggests that the essential character of the burnt offering was not expiatory, though expiation was the foundation on which alone the essential character could be reared. The application of the blood was the formal act by which atonement was made. The word rendered to make atonement' means to cover'; and the idea conveyed is that the blood, which is the life of the sacrifice, covers the sins of the offerer, so as to make them powerless to dam back the love or to precipitate the wrath of God.
With this act the expiatory portion of the ritual ends, and we may here pause to look back for a moment on it as a whole. We have pointed out the double bearings of the Mosaic ritual as symbolical and as typical or prophetic. In the former aspect, the emphatic teaching of this rite is that the wages of sin is death,' that without shedding of blood there is no remission,' that God has appointed sacrifice as the means of entering into fellowship with Him, and that substitution and vicarious penalty are facts in His government. We may like or dislike these thoughts; we may call them gross, barbarous, immoral, and the like, but, at all events, we ought not to deny that they are ingrained in the Mosaic sacrificial system, which becomes unmeaning elaboration of empty and often repulsive ceremonies, if they are not recognized as its very center. Of course, the meaning of the sacrifices was bidden from many a worshipper. They became opaque instead of transparent, and hid the great truth which they were meant to reveal. All forms labor under that disadvantage; but that they were significant in design, and largely so to devout hearts in effect, admits of no reasonable doubt. That which they signified was chiefly the putting away of sin by the sacrifice of innocent life, which stood in the place of the guilty. Of course, too, their benefit was symbolical, and the blood of bulls and goats could never put away sin; but, under the shelter of the outward forms, a more spiritual insight gradually grew up, such as breathes in many a psalm, and such as, we cannot doubt, filled the heart of many a worshipper, as he stood by the bleeding sacrifice on which his own hands had laid the burden that had weighed so heavy on himself. How far the prophetic aspect of the sacrifices was discerned, is a more difficult question. But this at least we know--that the highest level of evangelical prophecy, in Isaiah's wonderful fifty-third chapter, is reached from this vantage-ground. It is the flower of which these ordinances are the root We need not enlarge upon the prophetic aspect of the sacrifice. The mere negative sinlessness of the victim points to the Lamb without blemish and without spot,' on whom, as Isaiah says, in language dyed through and through with sacrificial references, the Lord hath made to meet the iniquity of us all,' and who Himself makes His soul an offering for sin.' The modern tendency to bring down the sacrificial system to a late date surely sins against the sacred and all-explaining law of evolution, in the name of which it is attempted, inasmuch as it is an unheard-of thing for the earlier stages of a religion to be less clogged with ceremonial than the later. Psalmist and prophet first, and priest afterwards, is not the order of development.
The remaining part of the ritual was, as we have pointed out, peculiar to the burnt offering. In it alone the whole of the sacrifice was consumed on the altar, with the exceptions of the skin, which was given to the priest, and of the contents of the intestines. Hence it was sometimes called a whole burnt offering.' The meaning of this provision may be apprehended if we note that the word rendered burn,' in verse 9, is not that which simply implies destruction by fire, but is a peculiar word, reserved for sacrificial burnings, and meaning to cause to ascend in smoke or vapor.' The gross flesh was, as it were, refined into vapor and odor, and went up to God as a sweet savoir.' It expressed, therefore, the transformation of the sinful human nature of the worshipper, by the refining power of the fire of God, into something more ethereal and kindred with the heaven to which it rose. Or, to put the thought in plainer words, on the basis of expiation, the glad surrender of the whole being is possible and will ensue; and when a man yields himself in joyful self-surrender to the God who has forgiven his sins, then the fire of the divine Spirit is shed abroad in his heart, and kindles a flame which lays hold on all the gross, earthly elements of his being, and changes them into fire, kindred with itself, which aspires, in ruddy tongues of upward-leaping light, to the God to whom the heart has been surrendered, and to whom the whole being tends.
This is the purpose of expiation; this is the summit of all religion. One man has realized to the full, in his life, what the burnt offering taught as the goal for all worshippers. Jesus has lived in the constant exercise of perfect self-surrender, and in the constant unmeasured possession of the Spirit of burning,' with which He has come to baptize us all. If we look to Him as our expiation, we should also find in Him the power to yield ourselves living sacrifices,' and draw from Him the sacred and refining fire, which shall transform our grossness into His likeness, and make even us acceptable to God, through Jesus Christ.'
And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not. 2. And there went out fire from the Lord, and devoured them, and they died before the Lord. 3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh Me, and before all the people I will be glorified. And Aaron held his peace. 4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. 5. So they wont near, and carried them in their coats out of the camp; as Moses had said. 6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar. his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. 7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses. 8. And the Lord spake unto Aaron, saying, 9. Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations; 10. And that ye may put difference between holy and unholy, and between unclean and clean; 11. And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.'--Lev. 10:1-11.
This solemn story of sin and punishment is connected with the preceding chapter by a simple and.' Probably, therefore, Nadab and Abihu offered strange fire,' immediately after the fire from Jehovah had consumed the appointed sacrifice. Their sin was aggravated by the time of its being committed. But a week had passed since the consecration of their father and themselves as priests. The first sacrifices had just been offered, and here, in the very blossoming time, came a vile canker. If such license in setting aside the prescriptions of the newly established sacrificial order asserted itself then, to what lengths might it not run when the first impression of sanctity and of God's commandment had been worn by time and custom? The sin was further aggravated by the sinners being priests, who were doubly obliged to punctilious adherence to the instituted ritual. If they set the example of contempt, would not the people better (or, rather, worsen) their instruction?
Unquestionably, their punishment was awfully severe. But we shall entirely misconceive their sin if we judge it by our standards. We are not dependent on forms as Israel was, but the spiritual religion of Christianity was only made possible by the externalism of the older system. The sweet kernel would not have softened and become juicy without the shelter of the hard shell. Scaffolding is needed to erect s building; and he isnot a wise man who either despises or would keep permanently standing the scaffold poles.
We draw a broad distinction between positive commandments and moral or religious obligations. But in the Mosaic legislation that distinction does not exist. There, all precepts are God's uttered will, and all disobedience is rebellion against Him. Nor could it be otherwise at the stage of development which Israel had reached.
What, then, was the crime of these two rash sons of Aaron? That involves two questions: What did they do? and What was the sin of doing it? The former question may be answered in various ways. Certainly the designation of strange fire' seems best explained by the usual supposition that it means fire not taken from the altar. The other explanations, which make the sin to have been offering at an unauthorized time, or offering incense not compounded according to the prescription, give an unnatural meaning to the phrase. It was the fire' which was wrong,--that is, it was fire which they had kindled,' caught up from some common culinary hearth, or created by themselves in some way.
What was their sin in thus offering it? Plainly, the narrative points to the essence of the crime in calling it fire which He had not commanded.' So this was their crime, that they were tampering with the appointed order which but a week before they had been consecrated to conserve and administer; that they were thus thrusting in self-will and personal caprice, as of equal authority with the divine commandment; that they were arrogating the right to cut and carve God's appointments, as the whim or excitement of the moment dictated; and that they were doing their best to obliterate the distinction on the preservation of which religion, morality, and the national existence depended; namely, the distinction between holy and common, clean and unclean. To plough that distinction deep into the national consciousness was no small part of the purpose of the law; and here were two of its appointed witnesses disregarding it, and flying in its face. The flash of holy fire consuming the sacrifices had scarcely faded off their eyeballs when they thus sinned.
They have had many successors, not only in Israel, while a ritual demanding punctilious conformity lasted, but in Christendom since. Alas! our censers are often flaming with strange fire.' How much so-called Christian worship glows with self-will or with partisan zeal! When we seek to worship God for what we can get, when we rush into His presence with hot, eager desires which we have not subordinated to His will, we are burning strange fire which He has not commanded.' The only fire which should kindle the incense in our censers, and send it up to heaven in fragrant wreaths, is fire caught from the altar of sacrifice. God must kindle the flame in our hearts if we are to render these else cold hearts to Him.
The prayers I bring will then be sweet indeed
The swift, terrible punishment does indeed bear marks of the severity of that earlier stage of revelation. But it was not disproportioned to the offence, and it was not the cruelty of a martinet who avenged ceremonial lapses with penalties which should have been kept for moral offences. The surface of the sin was ceremonial impropriety; the heart of it was flouting Jehovah and His law. It was better that two men should die, and the whole nation perish not, as it would have done if their example had been followed. It is mercy to trample out the first sparks beside a powder-barrel.
There is a very striking parallel between verse 2 and the last verse of the preceding chapter. In both the same expression is used, There came forth fire from before the Lord, and consumed' (the word rendered devoured in verse 2 is the same in Hebrew as consumed). So, then, the same divine fire, which had graciously signified God's acceptance of the appointed sacrifice, now flashed out with lightning-like power of destruction, and killed the two rebel priests. There is dormant potency of destruction in the God who reveals Himself as gracious. The wrath of the Lamb' is as real as His gentleness. The Gospel is the savoir of life unto life' and of death unto death.'
Moses' word to the stunned father is of a piece with the severity of the whole incident. No voice of condolence or sympathy comes from him. The brother is swallowed up in the lawgiver. He puts into words the meaning of the terrible stroke, and expects Aaron to acquiesce, though his heart bleeds. What was his interpretation? tie saw in it God's purpose to be sanctified in them that come nigh Him.' The priests were these. Nadab and Abihu had been consecrated for the purpose of enforcing the truth of God's holiness. They had done the very opposite, by breaking down the distinction between sacred and common.
But their nearness to God brought with it not only corresponding obligations, but corresponding criminality and penalty, if these obligations were not discharged. If God is not sanctified' by His servants, He will sanctify Himself on them. If His people do not set forth His infinite separation from all evil and elevation above all creatures, He will proclaim these truths in lightning that kills and thunder that roars. It is a universal law which Moses sternly spoke to Aaron instead of comfort, bidding him recognize the necessity of the fearful blow to his paternal heart. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.'
The prohibition to Aaron and his sons to show signs of mourning is as stern as the rest of the story, and serves to insist upon the true point of view from which to regard it. For the official representatives of the divine order of worship to mourn the deaths of its assailants would have seemed to indicate their murmuring at God's judgments, and might have led them to participate in the sin while they lamented its punishment. It is hard to mourn and not to repine. Affection blinds to the ill-desert of its objects. Nadab's and Abihu's stark corpses lying in the forecourt of the sanctuary, and Aaron's dry eyes and undisturbed attire, proclaim the same truths,--the gravity of the dead men's sin, and the righteous judgment of God. But the people might sorrow, for their mourning would help to imprint on them more deeply the lessons of the dread event.
While the victims' cousins carried their bodies to their graves in the sand, their father and brothers had to remain in the Tabernacle, because the anointing oil of Jehovah is upon you.' That oil, as the symbol of the Spirit, separates those on whom it is poured from all contact with death, from participation in sin, from the weight of sorrow. What have immortality, righteousness, joy in the Holy Ghost, to do with these dark shadows? Those whom God has called to His immediate service must hold themselves apart from earthly passions, and must control natural affection, if indulging it imperils their clear witness to God's righteous will.
The prohibition (verses 8-11) of wine and strong drink during the discharge of the priestly functions seems to suggest that Nadab and Abihu had committed their sin while in some degree intoxicated. Be that as it may, the prohibition is rested upon the necessity of preserving, in all its depth and breadth, the distinction between common and holy which Nadab and Abihu had broken down. That distinction was to be very present to the priest in his work, and how could he have the clearness of mind, the collectedness and composure, the sense of the sanctity of his office, and ministrations which it requires and gives, if he was under the influence of strong drink?
Nothing has more power to blur the sharpness of moral and religious insight than even a small amount of alcohol. God must be worshipped with clear brain and naturally beating heart. Not the fumes of wine, in which there lurks almost necessarily the tendency to excess,' but the being filled with the Spirit' supplies the only legitimate stimulus to devotion. Besides the personal reason for abstinence, there was another,-namely, that only so could the priests teach the people the statutes' of Jehovah. Lips stained from the wine-cup would not be fit to speak holy words. Words spoken by such would carry no power.
God's servants can never impress on the sluggish conscience of society their solemn messages from God, unless they are conspicuously free from self-indulgence, and show by their example the gulf, wide as between heaven and hell, which parts cleanness from uncleanness. Our lives must witness to the eternal distinction between good and evil, if we are to draw men to abhor that which is evil, and cleave to that which is good.'
And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp: and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen vessel over running water: 6. As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 7. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.'--Lev. 14:1-7.
The whole treatment of leprosy is parabolic. Leprosy itself is a parable of death.' The horrible loathsomeness, the contiguousness, the non-curableness, etc. So the man was shut out from camp and from sanctuary. There was a double process in the cleansing rite, restoring to each.
And the Lord spake unto Moses after the death of the two sons of Aaron when they offered before the Lord, and died; 2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3. Thus shall Aaron come into the holy place; with a young bullock for a sin offering, and a ram for a burnt offering. 4. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. 5. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7. And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. 8. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat. 9. And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering: 10. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with Him, and to let him go for a scapegoat into the wilderness. 11. And Aaron shall bring the bullock of the sin offering which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail: 13. And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not: It. And he shall take of the blood of the bullock, and sprinkle it with 14 finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times. 15. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy. seat, and before the mercy-seat. 16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat., and put it upon the horns of the altar round about. 19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel'--Lev. 16:1-19.
The Talmudical treatise on the ritual of the day of atonement is entitled Yoma,' the day, which sufficiently expresses its importance in the series of sacrificial observances. It was the confession of the incompleteness of them all, a ceremonial proclamation that ceremonies do not avail to take away sin; and it was also a declaration that the true end of worship is not reached till the worshipper has free access to the holy place of the Most High. Thus the prophetic element is the very life-breath of this supreme institution of the old covenant, which therein acknowledges its own defects, and feeds the hopes of a future better thing. We do not here consider the singular part of the ritual of the Day of Atonement which is concerned with the treatment of the so-called scapegoat,' but confine ourselves to the consideration of that part of it which was observed in the Tabernacle and was intended to expiate the sins of the priesthood and of the people. The chapter connects the rites of the Day of Atonement with the tragic death of the sons of Aaron, which witnessed to the sanctity of the inner shrine, as not to be trodden but with the appointed offerings by the appointed priest; and so makes the whole a divinely given instruction as to the means by which, and the objects for which, Aaron may enter within the veil.
And the goat shall bear upon him all their iniquities unto a land not inhabited …'--Lev. 16:22.
The import Of the remarkable treatment of this goat does not depend on the interpretation of the obscure phrase rendered in the Authorized Version for the scapegoat.' Leaving that out of sight for the moment, we observe that the two animals were one sacrifice, and that the transaction with the living one was the completion of that with the slain. The sins of the congregation, which had been already ex-plated by the sacrifice, were laid by the high priest on the head of the goat, which was then sent away into the wilderness that he might bear upon him all their iniquities unto a land not inhabited' (v. 22). Nothing depends on the fate of the goat, though, in after times, it was forced over a precipice and so killed. The carrying away of expiated sin, and not the destruction of unexpiated sinners, is the meaning of the impressive rite, and, had it been possible, the same goat that was sacrificed would have been sent into the desert. As that could not be done, an ideal unity was established between the two: the one sacrificed represented the fact of expiation, the one driven away represented the consequences of expiation in the complete removal of sin. The expiation was made within the veil ; but a visible token of its completeness was given to help feeble faith, in the blessed mystery of tile unseen propitiation. What was divided in the symbol between the twin goats is all done by the one Sacrifice, who has entered into the holiest of all, at once Priest and Sacrifice, and with His own blood made expiation for sin, and has likewise carried away the sin of the world into a land of forgetfulness, whence it never can return.
The clear meaning of the rite, is thus obtained, whatever be the force of the difficult phrase already referred to. Scapegoat' is certainly wrong. But it may be questioned whether the Revised Version is right in retaining the Hebrew word untranslated, and, by putting a capital letter to it, marking it as a proper name (for Azazel'). The word occurs only here, so that we have no help from other passages. It seems to come from a root meaning to drive away,' and those who take it to be a proper name, generally suppose it to refer to some malignant spirit, or to Satan, and interpret it as meaning a fiend whom one drives away,' or, sometimes, who drives away.' The vindication of such an interpretation is supposed to lie in the necessity of finding a complete antithesis in the phrase to the for Jehovah' of the previous clause in verse 8. But it is surely sacrificing a good deal to rhetorical propriety to drag in an idea so foreign to the Pentateuch, and so opposed to the plain fact, that both goats were one sin offering (v. 5), in order to get a pedantically correct antithesis. In the absence of any guidance from usage, certainty as to the meaning of the word is unattainable. But there seems no reason, other than that of the said antithesis, against taking it to mean removal or dismissal, rather than a remover.' The Septuagint translates it in both ways: as a person in verse 8, and as sending away' in verse 10. If the latter meaning be adopted, then the word just defines the same purpose as is given more at length in verse 22, namely, the carrying away of the sins of the congregation. The logical imperfection of the opposition in verse 8 would then be simply enough solved by the fact that while both goats were for the Lord,' one was destined to be actually offered in sacrifice, and the other to be for dismissal.' The incomplete contrast testifies to the substantial unity of the two, and needs no introduction, into the most sacred rite of the old covenant, of a ceremony which looks like demon-worship than a parable of the great expiation for a world's sins.
The question for us is, What spiritual ideas are con-rained in this Levitical symbolism? There is signified, surely, the condition of approach to God. Remember how the Israelites had impressed on their minds the awful sanctity of within the veil.' The inmost shrine was trodden once a year only by the high priest, and only after anxious lustrations and when clothed in pure garments, he entered with sacrifice and incense lest he die.' This ritual was for a gross and untutored age, but the men of that age were essentially like ourselves, and we have the same sins and spiritual necessities as they had.
The two goats are regarded as one sacrifice. They are a sin offering.' Hence, to show how unimportant and non-essential is the distinction between them, the lot' is employed; also, while the one is being slain, the other stands before the door of the Tabernacle.' This shows that both are parts of one whole, and it is only from the impossibility of presenting both halves of the truth to be symbolized in one that two are taken. The one which is slain represents the sacrifice for sin. The other represents the effects of that sacrifice. It is never heard of more. The Lamb of God taketh away the sins of the world.' As far as the east is from the west, so far hath He removed our transgressions from us.'
And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. 37. These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: 38. Beside the Sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord. 39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath, 40. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. 41. And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God. 44. And Moses declared unto the children of Israel the feasts of the Lord.'--Lev. 23:33-44.
These directions for the observance of the great festival at the close of harvest are singularly arranged. Verses 33-36 give part of the instructions for the Feast, verses 37 and 38 interrupt these with a summary of the contents of the chapter, and verses 39 to the end pick up the broken thread, and finish the regulations for the feast. Naturally, this apparent afterthought has been pointed out as clear evidence of diversity of authorship. But a reasonable explanation may be given on the hypothesis of the unity of the section, by observing that verses 33-36 deal only with the sacrificial side of the feast, as worship proper, and thus come into line with the previous part of the chapter, which is occupied with an enumeration of the annual feasts of the Lord' (v. 4). It was natural, therefore, that, when the list had been completed by the sacrificial prescriptions for the last of the series, the close of the catalogue should be marked, in verses 37, 38, and that then the other parts of the observances connected with this feast, which are not sacrificial, nor, properly speaking, worship, should be added. There is no need to invoke the supposition of two authors, and a subsequent stitching together, in order to explain the arrangement. The unity is all the more probable because, otherwise, the first half would give the name of the feast as that of tabernacles,' and would not contain a word to account for the name.
We need not, then, include the separating wedge, in verses 37, 38, in our present consideration. The ritual of the feast is broadly divided by it, and we may consider the two portions separately. The first half prescribes the duration of the feast as seven days (the perfect number), with an eighth, which is named, like the first, an holy convocation,' on which no work was to be done, but is also called a solemn assembly,' or rather, as the Revised Version reads, in margin, a closing festival,' inasmuch as it closed, not only that particular feast, but the whole series for the year. The observances enjoined, then, are the public assembly on the first and eighth days, with cessation from labor, and a daily offering. We learn more about the offering from Numbers 29:12 et seq., which appoints a very peculiar arrangement. On each day there was to be, as on other feast days, one goat for a sin offering; but the number of rams and lambs for the burnt offering was doubled, and, during the seven days of the feast, seventy bullocks were offered, arranged in a singular diminishing scale,--thirteen on the first day, and falling off by one a day till the seventh day, when seven were sacrificed. The eighth day was marked as no part of the feast proper, by the number of sacrifices offered on it, dropping to one bullock, one ram, and seven Iambs. No satisfactory account of this regulation has been suggested. It may possibly have meant no more than to mark the first day as the chief, and to let the worshippers down gradually from the extraordinary to the ordinary.
The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.'--Lev. 25:23.
The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains of wealth and the valleys of poverty were to be somewhat leveled, and the nation carried back to its original framework of a simple agricultural community of small owners, each sitting under his own vine and fig-tree' and, like Naboth, sturdily holding the paternal acres.
As a ceremonial institution it was the completion of the law of the Sabbath. The seventh day proclaimed the need for weekly rest from labor, and as was the Sabbath in the week, so was the seventh year among the years--a time of quiet, when the land lay fallow and much of the ordinary labor was suspended. Nor were these all; when seven weeks of years had passed, came the great Jubilee year, charged with the same blessed message of Rest, and doubtless showing dimly to many wearied and tearful eyes some gleams of a better repose beyond.
Besides these purposes, it was appointed to enforce, and to make the whole fabric of the national wealth consciously rest upon, this thought contained in our text. The reason why the land was not to pass out of the hands of the representatives of those to whom God had originally given it, was that He had not really given it to them at all. It was not theirs to sell--they had only a beneficiary occupation. While they held it, it was still His, and neither they, nor any one to whom they might sell the use of it for a time, were anything more than tenants at will. The land was His, and they were only like a band of wanderers, squatting for a while by permission of the owner, on his estate. Their camp-fires were here to-day, but to-morrow they would be gone. They were strangers and sojourners.' That may sound sad, but all the sadness goes when we read on--with Me.' They are God's guests, so though they do not own a foot of soil, they need not fear want.
All this is as true for us. We can have no better New Year's thoughts than those which were taught by the blast of the silver trumpets that proclaimed liberty to the slaves, and restored to the landless pauper his alienated heritage.
For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.'--Lev. 25:42.
This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even he was not to be treated as a slave, but as a hired servant,' and at the jubilee was to be set free. There were also other regulations of various kinds in other circumstances on which we do not need to dwell. The slaves of alien blood were owned and used, but under great mitigation's and restrictions.
Of course we have here an instance of the incompleteness of the Mosaic law,--or rather we may more truly say of its completeness, regard being had to the state of the world at the time. All social change hangs together. Institutions cannot be altered at a blow, without altering the stage of civilization, of which they are the expression. Raw haste' is half-sister to delay.' What is good and necessary for one era is out of place in another. So God works slowly, and lets bad things die out, by changing the atmosphere in which they flourish.
All servitude to men was an infraction of God's rights over Israel. God was the Israelites' Master'; they were His slaves.' He was so, because He had broken the bands of their yoke, and set them free.' There is, then, here--
After that he is sold he may be redeemed again; one of his brethren may redeem him.'--Lev. 24:18.
There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose.
How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery which is not necessarily perpetual and a redemption effected by a kinsman!
That institution of the Goel' is of a very remarkable kind, and throws great light on Christian verities. I wish, in dealing with it, to guard against any idea that it was meant to be prophetic or typical.
"Ye shall eat old store, and bring forth the old because of the new.' Lev. 26:10.
This is one of the blessings promised to obedience. No doubt it, like the other elements of that prosperity' which is the blessing of the Old Testament,' presupposes a supernatural order of things, in which material well-being was connected with moral good far more closely and certainly than we see to be the case. But the spirit and heart of the promise remain, however the form of it may have passed away. It is a picturesque way of saying that the harvest shall be more than enough for the people's wants. All through the winter, and the spring, and the ripening summer, their granaries shall yield supplies. There will be no season of scarcity such as often occurs in countries whose communications are imperfect, just before harvest, when the last year's crop is exhausted, and it is hard to get anything to live on till this year's is ready. But when the new wheat comes in they will have still much of the old, and will have to bring it forth' to empty their barns, to make room for the fresh supplies which the blessing of God has sent before they were needed. The same idea of superabundant yield from the fields is given under another form in a previous verse of this chapter (Lev. 26:5): Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, and ye shall eat your bread to the full': which reminds one of the striking prophecy of Amos: Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the trader of grapes him that soweth seed.' So rapid the growth, and so large the fruitfulness, that the gatherer shall follow close on the heels of the sower, and will not have accomplished his task before it is again time to sow. The prophet clearly has in his mind the old promise of the law, and applies it to higher matters, even to the fields white to harvest, where he that soweth and he that reapeth shall rejoice together.' In the same way we may take these words, and gather from them better promises and larger thoughts than they originally carried.
There is in them a promise as to the fullness of the divine gifts, which has a far wider reach and nobler application than to the harvests and granaries of old Palestine.
We may take the words in that aspect, first, as containing God's pledge that these outward gifts shall come in unbroken continuity. And have they not so come to us all, for all these long years? Has there ever been a gap left yawning? has there ever been a break in the chain of mercies and supplies? has it not rather been that one post ran to meet another,' that before one of the messengers had unladed all his budget, another's arrival has antiquated and put aside his store? True, we are often brought very low; there may not be much in the barn but sweepings, and a few stray grains scattered over the floor. We may have but a handful of meal in the barrel, and be ready to dress it that we may eat it, and die.' But it never really comes to that. The new ever comes before the old is all eaten up; or if it be delayed even beyond that time, it comes before the hunger reaches inanition. It may be good that we should have to trust Him, even when the storehouse is empty; it may be good for us to know something of want, but that discipline comes seldom, and is never carried very far. For the most part He anticipates wants by gifts, and His good gifts overlap each other in our outward lives as slates on a roof, or scales on a fish.
We wonder at the smooth working of the machinery for feeding a great city; and how, day by day, the provisions come at the right time, and are parted out among hundreds of thousands of homes. But we seldom think of the punctual love, the perfect knowledge, the profound wisdom which cares for us all, and is always in time with its gifts. It was that quality of punctuality extended over a whole universe which seemed so wonderful to the Psalmist: The eyes of all wait upon Thee, and Thou givest them their meat in due season.' God's machinery for distribution is perfect, and its very perfection, with the constancy of the resulting blessings, robs Him of His praise, and hinders our gratitude. By assiduity He loses admiration.
Things grown common lose their dear delight.' If ill His gifts and benefits He were more sparing and close-handed,' said Luther, we should learn to be thankful.' But let us learn it by the continuity of our joys, that we may not need to be taught it by their interruption; and let us still all tremulous anticipation of possible failure or certain loss by the happy confidence which we have a right to cherish, that His mercies will meet our needs, continuous as they are, and be strung so close together on the poor thread of our lives that no gap will be discernible in the jeweled circle.
May we not apply that same thought of the unbroken continuity of God's gifts to the higher region of our spiritual experience? His supplies of wisdom, love, joy, peace, power, to our souls are always enough and more than enough for our wants. If ever men complain of languishing vitality in their religious emotions, or of a stinted supply of food for their truest self, it is their own fault, not His. He means that there should be no parentheses of famine in our Christian life. It is not His doing if times of torpor alternate with seasons of quick energy and joyful fullness of life. So far as He is concerned the flow is uninterrupted, and if it come to us in jets and spurts as from an intermittent well, it is because our own fault has put some obstacle to choke the channel and dam out His Spirit from our spirits. We cannot too firmly hold, or too profoundly feel, that an unbroken continuity of supplies of His grace--unbroken and bright as a sunbeam reaching in one golden shaft all the way from the sun to the earth--is His purpose concerning us. Here, in this highest region, the thought of our text is most absolutely true; for He who gives is ever pouring forth His own self for us to take, and there is no limit to our reception but our capacity and our desire; nor any reason for a moment's break in our possession of love, righteousness, peace, but our withdrawal of our souls from beneath the Niagara of His grace. As long as we keep our poor vessels below that constant downpour they will be full. It is all our own blame if they are empty. Why should Christian people have these dismal times of deadness, these parentheses of paralysis? as if their growth must be like that of a tree with its alternations of winter sleep and summer waking? In regard to outward blessings we are, as it were, put upon rations, and that He gives' us we gather.' There He sometimes does, in love and wisdom, put us on very short allowance, and even now and then causes' the fields to yield no meat.' But never is it so in the higher region. There He puts the key of the storehouse into our own hands, and we may take as much as we will, and have as much as we take. There the bread of God is given for evermore, and He wills that in uninterrupted abundance' the meek shall eat and be satisfied.'
The source is full to overflowing, and there are no limits to the supply. The only limit is our capacity, which again is largely determined by our desire. So after all His gifts there is more yet unreceived to possess. After all His Self-revelation there is more yet unspoken to declare. Great as is the goodness which He has wrought before the sons of men for them that trust in Him,' there are far greater treasures of goodness laid up' in the deep mines of God for them that fear Him.' Bars of uncoined treasure and ingots of massy gold lie in His storehouses, to be put into circulation as soon as we need, and can use, them. Hence we have the right to look for an endless increase in our possession of God; and from the consideration of an Infinite Spirit that imparts Himself, and of finite but indefinitely expansible spirits that receive, the certainty arises of an endless life for us of growing glory; a heaven of ceaseless advance, where in constant alternation desire shall widen capacity, and capacity increase fruition, and fruition lead in, not satiety, but quickened appetite and deeper longing.
But we may also see in this text the prescription of a duty as well as the announcement of a promise. There is direction here as to our manner of receiving God's gifts, as well as large assurance as to His manner of bestowing them. It is His to substitute the new for the old. It is ours gladly to accept the exchange, a task not always easy or pleasant.
No doubt there is a natural love of change deep in us all, but that is held in check by its opposite, and all poetry and human life itself are full of the sadness born of mutation. Our Lord laid bare a deep tendency, when He said,' No man having tasted old wine, straightway desireth new; because he saith the old is better.' We cling to what is familiar, in the very furniture of our houses; and yet we are ever being forced to accept what is strange and new, and, like some fresh article in a room, is out of harmony with the well-worn things that we have seen standing in their corners for years. It takes some time for the raw look to wear off, and for us to get used to it,' as we say. So is it, though often for deeper reasons, in far more important things. A man, for instance, has been engaged in some kind of business for years, and at last God shows him, by clear indications, that he must turn to something else. How slow he is to see it, how reluctant to do it l How he cleaves to the' old store'! How he shrinks from clearing out the barn, to bring in the new! Or a household has been going on for many days unbroken, and at last a time comes when some of its members have to pass out into new circumstances; a son to push his way in the world, a daughter to brighten another fireside. It is hard for the parents to enter fully into the high hopes of their children, and to accept the new condition, without many vain longings for the old days that can never come back any more. So, all through our lives, wisdom and faith say, Bring forth the old because of the new.' Accept cheerfully the law of constant change under which God's love has set us. Do not let the pleasant bonds of habit tie down your hearts so tightly to the familiar possessions that you shrink from the introduction of fresh elements. Be sure that the new comes from the same loving hand which sent the old in its season, and that change is meant to be progress. Do not confine yourselves within any mill-horse round of associations and occupations. Front the vicissitudes of life, not merely with brave patience, but with happy confidence, for they all come from Him whose love is older than your oldest blessings, and whose mercies, new every morning, express themselves afresh through every change. Welcome the new, treasure the old, and in both see the purpose of that loving Father who, Himself unchanged, changeth all things, and fulfils Himself in many ways.
Lest one good custom should corrupt the world.'
In higher matters than these our text may give us counsel as to our duty. God hath more light yet to break forth from His holy word.' We are bound to welcome new truth, so soon as to our apprehensions it has made good its title, and not to refuse it lodgment in our minds because it needs the displacement of their old contents. In the regions of our knowledge and of our Christian life, most chiefly, are we under solemn obligations to bring forth the old store because of the new'; if we would not be unfaithful to God's great educational process that goes on through all our lives. It is often difficult to adjust the relations of our last lesson with our previous possessions. There is always a temptation to make too much of a new truth, and to fancy that it will produce more change in our whole mental furniture than it really will do. No man is less likely to come to the knowledge of the truth than he who is always deep in love with some new thought, the Cynthia of the minute,' and ever ready to barter old lamps for new ones.' But all these things admitted, still it remains true that we are here to learn, that our education is to go on all our days, and that here on earth it can only be carried out by our parting with the old store, which may have become musty by long lying in the granaries, to make room for the new, just gathered in tile ripened field. The great central truths of God in Christ are to be kept for ever; but we shall come to grasp them in their fullness only by joyfully welcoming every fresh access of clearer light which falls upon them; and gladly laying aside our inadequate thoughts of God's permanent revelation of Himself in Jesus Christ, to house and garner in heart and spirit the fuller knowledge which it may please Him to impart.
So the law for life is thankful enjoyment of the old store, and openness of mind and freedom of heart which permit its unreluctant surrender when newer harvests ripen. And the highest form of the promise of our text will be when we pass into another, world, and its rich abundance is poured out into our laps. Blessed are they who can willingly put away the familiar blessings of earth, and stretch out, willingly emptied, expectant hands to meet the new store' of Heaven!
I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.'--Lev. 26:13.
The history of Israel is a parable and a prophecy as well as a history.
The great central word of the New Testament has been drawn from it, viz. redemption,' i.e. a buying out of bondage.
The Hebrew slaves in Egypt were delivered.' The deliverance made them a nation. God acquired them for Himself, and they became His servants.
The great truths of the gospel are all there. Henceforth the fact of their deliverance became the basis of all His appeals to them; the ground of His law; the reason for their obedience. In the previous context it has shaped the institution of slavery. Here it is the foundation of a general exhortation to obedience. The emphatic picture of the men stooping beneath the yoke, and then straightening themselves up, erect, illustrates the joyful freedom which Christ gives. That freedom is our subject.
