Can we not therefore say that the fifteenth chapter of Leviticus was "written for our learning"? Has it not its own distinct place in the divine canon? Assuredly. There would be a blank were it omitted. We learn in it what we could not learn in the same way any where else. True, all Scripture teaches us the holiness of God, the vileness of nature, the efficacy of the blood, the value of the Word; but the chapter upon which we have been pondering, presents these great truths to our notice, and presses them upon our hearts, in a manner quite peculiar to itself.
May every section of our Father's Volume be precious to our hearts. May every one of His testimonies be sweeter to us than honey and the honeycomb, and may "every one of His righteous judgments" have its due place in our souls.
CHAPTER XVI.
This chapter unfolds some of the weightiest principles of truth which can possibly engage the renewed mind. It presents the doctrine of atonement with uncommon fullness and power. In short, we must rank the sixteenth chapter of Leviticus amongst the most precious and important sections of inspiration, if indeed it be allowable to make comparisons where all is divine.
Looking at this chapter historically, it furnishes a record of the transactions of the great day of atonement in Israel, whereby Jehovah's relationship with the assembly was established and maintained, and all the sins, failures, and infirmities of the people fully atoned for, so that the Lord God might dwell among them. The blood which was shed upon this solemn day formed the basis of Jehovah's throne in the midst of the congregation. In virtue of it, a holy God could take up His abode in the midst of the people, notwithstanding all their uncleanness. "The tenth day of the seventh month" was a unique day in Israel: there was no other day in the year like it. The sacrifices of this one day formed the ground of God's dealing in grace, mercy, patience, and forbearance.
Furthermore, we learn from this portion of inspired history, "that the way into the holiest of all was not yet made manifest." God was hidden behind a vail, and man was at a distance. "And the Lord spake unto Moses after the death of the two sons of Aaron, when they offered before the Lord, and died; and the Lord said unto Moses, 'Speak unto Aaron thy brother, that he come not at all times unto 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.'"
The way was not open for man to approach at all times into the divine presence, nor was there any provision, in the entire range of the Mosaic ritual, for his abiding there continually. God was shut in from man, and man was shut out from God; nor could "the blood of bulls and goats" open a permanent meeting-place; "a sacrifice of nobler name and richer blood" was needed to accomplish this. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins." (Heb. x. 1-4.) Neither the Levitical priesthood nor the Levitical sacrifices could yield perfection. Insufficiency was stamped on the latter, infirmity on the former, imperfection on both. An imperfect man could not be a perfect priest; nor could an imperfect sacrifice give a perfect conscience. Aaron was not competent or entitled to take his seat within the vail, nor could the sacrifices which he offered rend that vail.
Thus much as to our chapter historically: let us now look at it typically.
"Thus shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering." (Ver. 3.) Here we have the two grand aspects of Christ's atoning work—as that which perfectly maintains the divine glory, and perfectly meets man's deepest need. There is no mention, throughout all the services of this unique and solemn day, of a meat-offering or a peace-offering. The perfect human life of our blessed Lord is not foreshadowed here, nor is the communion of the soul with God, consequent upon His accomplished work, unfolded. In a word, the one grand subject is "atonement," and that in a double way, namely, first, as meeting all the claims of God—the claims of His nature, the claims of His character, the claims of His throne; and secondly, as perfectly meeting all man's guilt and all his necessities. We must bear these two points in mind if we would have a clear understanding of the truth presented in this chapter, or of the doctrine of the great day of atonement. "Thus shall Aaron come into the holy place," with atonement, as securing the glory of God in every possible way, whether as respects His counsels of redeeming love toward the Church, toward Israel, and toward the whole creation, or in reference to all the claims of His moral administration; and with atonement as fully meeting man's guilty and needy condition. These two aspects of the atonement will continually present themselves to our view as we ponder the precious contents of our chapter. Their importance cannot possibly be over-estimated.