Notes on the Book of Leviticus

by Charles Henry Mackintosh

And here let me say, there are two ways in which to contemplate the believer's position—two ways in which that position is presented in the Word, which must be taken into account ere the true idea of priesthood can be intelligently laid hold of. The believer is represented as being part of a body of which Christ is the Head. This body, with Christ its Head, is spoken of as forming one man, complete in every respect. It was quickened with Christ, raised with Christ, and in Christ seated in the heavens. It is one with Him, complete in Him, accepted in Him, possessing His life, and standing in His favor before God. All trespasses are blotted out. There is no spot. All is fair and lovely beneath the eye of God. (See 1 Cor. xii. 12, 13; Eph. ii. 5-10; Col. ii. 6-15; 1 John iv. 17.)

Then, again, the believer is contemplated as in the place of need, weakness, and dependence down here in this world. He is ever exposed to temptation, prone to wander, liable to stumble and fall. As such, he continually stands in need of the perfect sympathy and powerful ministrations of the High-Priest, who ever appears in the presence of God in the full value of His Person and work, and who represents the believer and maintains his cause before the throne.

Now, my reader should ponder both these aspects of the believer, in order that he may see, not only what a highly exalted and privileged place he occupies with Christ on high, but also what ample provision there is for him in reference to his every need and weakness here below. This distinction might further be developed in this way:—The believer is represented as being of the Church, and in the kingdom. As the former, heaven is his place, his home, his portion, the seat of his affections: as the latter, he is on earth, in the place of trial, responsibility, and conflict. Hence, therefore, priesthood is a divine provision for those who though being of the Church, and belonging to heaven, are nevertheless in the kingdom, and walking on the earth. This distinction is a very simple one, and, when apprehended, explains a vast number of passages of Scripture in which many minds encounter considerable difficulty.[19]

In looking into the contents of the chapters which lie open before us, we may remark three things put prominently forward, namely, the authority of the Word, the value of the blood, the power of the Spirit. These are weighty matters—matters of unspeakable importance—matters which must be regarded by every Christian as unquestionably vital and fundamental.

And, first, as to the authority of the Word, it is of the deepest interest to see that in the consecration of the priests, as well as in the entire range of the sacrifices, we are brought immediately under the authority of the Word of God.—"And Moses said unto the congregation, 'This is the thing which the Lord commanded to be done.'" (Chap. viii. 5.) And again, "Moses said, 'This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.'" (Chap. ix. 6.) Let these words sink down into our ears; let them be carefully and prayerfully pondered: they are priceless words.—"This is the thing which the Lord commanded." He did not say, This is the thing which is expedient, agreeable, or suitable; neither did he say, This is the thing which has been arranged by the voice of the fathers, the decree of the elders, or the opinion of the doctors. Moses knew nothing of such sources of authority. To him there was one holy, elevated, paramount source of authority, and that was, the Word of Jehovah, and he would bring every member of the assembly into direct contact with that blessed source. This gave assurance to the heart, and fixedness to all the thoughts. There was no room left for tradition, with its uncertain sound, or for man, with his doubtful disputations. All was clear, conclusive, and authoritative. Jehovah had spoken; and all that was needed was to hear what He had said, and obey. Neither tradition nor expediency has any place in the heart that has learnt to prize, to reverence, and to obey the Word of God.

And what was to be the result of this strict adherence to the Word of God? A truly blessed result indeed.—"The glory of the Lord shall appear unto you." Had the Word been disregarded, the glory would not have appeared. The two things were intimately connected. The slightest deviation from "Thus saith Jehovah" would have prevented the beams of the divine glory from appearing to the congregation of Israel. Had there been the introduction of a single rite or ceremony not enjoined by the Word, or had there been the omission of aught which that Word commanded, Jehovah would not have manifested His glory. He could not sanction by the glory of His presence the neglect or rejection of His Word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.

Oh that all this were more solemnly considered, in this day of tradition and expediency! I would, in earnest affection, and in the deep sense of personal responsibility to my reader, exhort him to give diligent heed to the importance of close—I had almost said severe—adherence and reverent subjection to the Word of God. Let him try every thing by that standard, and reject all that comes not up to it,—let him weigh every thing in that balance, and cast aside all that is not full weight,—let him measure every thing by that rule, and refuse all deviation. If I could only be the means of awakening one soul to a proper sense of the place which belongs to the Word of God, I should feel I had not written my book for naught or in vain.

Reader, pause, and, in the presence of the Searcher of hearts, ask yourself this plain, pointed question: Am I sanctioning by my presence, or adopting in my practice, any departure from, or neglect of, the Word of God? Make this a solemn, personal matter before the Lord. Be assured of it, it is of the very deepest moment—the very last importance. If you find that you have been in any wise connected with, or involved in, aught that wears not the distinct stamp of divine sanction, reject it at once and forever. Yes, reject it, though arrayed in the imposing vestments of antiquity, accredited by the voice of tradition, and putting forward the almost irresistible plea of expediency. If you cannot say, in reference to every thing with which you stand connected, "This is the thing which the Lord hath commanded," then away with it unhesitatingly, away with it forever. Remember these words, "As He hath done this day, so the Lord hath commanded to do." Yes, remember the "as" and the "so;" see that you are connecting them in your ways and associations, and let them never be separated.

"So Aaron and his sons did all things which the Lord commanded by the hand of Moses." (Chap. viii. 36.) "And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat; which, when all the people saw, they shouted and fell on their faces." (Chap. ix. 23, 24.) Here we have an "eighth day" scene—a scene of resurrection-glory. Aaron, having offered the sacrifice, lifted up his hands in priestly benediction upon the people; and then Moses and Aaron retire into the tabernacle, and disappear, while the whole assembly is seen in waiting outside. Finally, Moses and Aaron, representing Christ in His double character as Priest and King, come forth, and bless the people; the glory appears in all its splendor, the fire consumes the sacrifice, and the entire congregation falls prostrate in worship before the presence of the Lord of all the earth.

Now, all this was literally enacted at the consecration of Aaron and his sons; and, moreover, all this was the result of strict adherence to the Word of Jehovah. But ere I turn from this branch of the subject, let me remind the reader that all that these chapters contain is but "a shadow of good things to come." This, indeed, holds good in reference to the entire Mosaic economy. (Heb. x. 1.) Aaron and his sons together represent Christ and His priestly house; Aaron alone represents Christ in His sacrificial and intercessory functions; Moses and Aaron together represent Christ as King and Priest; "the eighth day" represents the day of resurrection-glory, when the congregation of Israel shall see the Messiah, seated as a Royal Priest upon His throne, and when the glory of Jehovah shall fill the whole earth, as the waters cover the sea. These sublime truths are largely unfolded in the Word, they glitter like gems of celestial brilliancy all along the inspired page; but lest they should, to any reader, wear the suspicious aspect of novelty, I shall refer him to the following direct Scripture proofs; viz., Num. xiv. 21; Isaiah ix. 6, 7; xi.; xxv. 6-12; xxxii. 1, 2; xxxv.; xxxvii. 31, 32; xl. 1-5; liv.; lix. 16-21; lx.-lxvi.; passim, Jer. xxiii. 5-8; xxx. 10-24; xxxiii. 6-22; Ezek. xlviii. 35; Dan. vii. 13, 14; Hos. xiv. 4-9; Zeph. iii. 14-20; Zech. iii. 8-10; vi. 12, 13; xiv.