Notes on the Book of Leviticus Part 13

The word is most explicit. It attributes atonement exclusively to _the blood_. "Without shedding of _blood_ is no remission." (Heb. ix. 22.) It was the _death_ of Christ that rent the vail. It is "by _the blood_ of Jesus" we have "boldness to enter into the holiest." "We have redemption through His _blood_, the forgiveness of sins." (Eph. i. 7; Col. i. 14.) "Having made peace by _the blood_ of His cross." "Ye who were afar off are made nigh by _the blood_ of His cross." "_The blood_ of Jesus Christ His Son cleanseth us from all sin." (1 John i. 7.) "They washed their robes and made them white in _the blood_ of the Lamb." (Rev. vii.) "They overcame him by _the blood_ of the Lamb."

(Rev. xii.)

I would desire to call my reader's earnest attention to the precious and vital doctrine of the blood. I am anxious that he should see its true place. The blood of Christ is the foundation of every thing. It is the ground of G.o.d's righteousness in justifying an unG.o.dly sinner that believes on the name of the Son of G.o.d; and it is the ground of the sinner's confidence in drawing nigh to a holy G.o.d, who is of purer eyes than to behold evil. G.o.d would be just in the condemnation of the sinner; but through the death of Christ, He can be just and the justifier of him that believeth--a just G.o.d and a Saviour. The righteousness of G.o.d is His consistency with Himself--His acting in harmony with His revealed character. Hence, were it not for the cross, His consistency with Himself would, of necessity, demand the death and judgment of the sinner; but in the cross, that death and judgment were borne by the sinner's Surety, so that the same divine consistency is perfectly maintained, while a holy G.o.d justifies an unG.o.dly sinner through faith. _It is all through the blood of Jesus_--nothing less, nothing more, nothing different. "It is the blood that maketh an atonement for the soul." This is conclusive. This is G.o.d's simple plan of justification. Man's plan is much more c.u.mbrous, much more roundabout. And not only is it c.u.mbrous and roundabout, but it attributes righteousness to something quite different from what I find in the Word. If I look from the third chapter of Genesis down to the close of Revelation, I find the blood of Christ put forward as the alone ground of righteousness. We get pardon, peace, life, righteousness--all by the blood, and nothing but the blood. The entire book of Leviticus, and particularly the chapter upon which we have just been meditating, is a commentary upon the doctrine of the blood.

It seems strange to have to insist upon a fact so obvious to every dispa.s.sionate, teachable student of holy Scripture; yet so it is. Our minds are p.r.o.ne to slip away from the plain testimony of the Word. We are ready to adopt opinions without ever calmly investigating them in the light of the divine testimonies. In this way we get into confusion, darkness, and error.

May we all learn to give the blood of Christ its due place. It is so precious in G.o.d's sight that He will not suffer aught else to be added to or mingled with it. "The life of the flesh is in the blood, and I have given it to you upon the altar, to make an atonement for your souls: for _it is the blood that maketh an atonement for the soul_."

CHAPTERS XVIII.-XX.

This section sets before us, in a very remarkable manner, the personal sanct.i.ty and moral propriety which Jehovah looked for on the part of those whom He had graciously introduced into relations.h.i.+p with Himself; and, at the same time, it presents a most humiliating picture of the enormities of which human nature is capable.

"And the Lord spake unto Moses, saying, 'Speak unto the children of Israel, and say unto them, _I am the Lord your G.o.d_.'" Here we have the foundation of the entire superstructure of moral conduct which these chapters present. Israel's actings were to take their character from the fact that Jehovah was _their_ G.o.d. They were called to comport themselves in a manner worthy of so high and holy a position.

It was G.o.d's prerogative to set forth the special character and line of conduct becoming a people with whom He was pleased to a.s.sociate His name. Hence the frequency of the expressions, "I am the Lord," "I am the Lord your G.o.d," "I the Lord your G.o.d am holy." Jehovah was their G.o.d, and He was holy; hence, therefore, they were called to be holy likewise. His name was involved in their character and acting.

This is the true principle of holiness for the people of G.o.d in all ages. They are to be governed and characterized by the revelation which He has made of Himself. Their conduct is to be founded upon what He is, not upon what they are in themselves. This entirely sets aside the principle expressed in the words, "Stand by thyself, I am holier than thou;" a principle so justly repudiated by every sensitive mind.

It is not a comparison of one man with another, but a simple statement of the line of conduct which G.o.d looks for in those who belong to Him.

"After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their ordinances." The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them? How came they to be right and all besides wrong?

These are interesting inquiries; and the answer is as simple as the questions are interesting. Jehovah's Word was the standard by which all questions of right and wrong were to be definitely settled in the judgment of every member of the Israel of G.o.d. It was not, by any means, the judgment of an Israelite in opposition to the judgment of an Egyptian or of a Canaanite; but it was the judgment of G.o.d above _all_. Egypt might have her practices and her opinions, and so might Canaan; but Israel were to have the opinions and practices laid down in the Word of G.o.d. "Ye shall do My judgments, and keep Mine ordinances, to walk therein: I am the Lord your G.o.d. Ye shall therefore keep My statutes and My judgments; which, if a man do, he shall live in them: I am the Lord."

It will be well for my reader to get a clear, deep, full, practical sense of this truth. The Word of G.o.d must settle every question and govern every conscience: there must be no appeal from its solemn and weighty decision. When G.o.d speaks, every heart must bow. Men may form and hold their opinions; they may adopt and defend their practices; but one of the finest traits in the character of "the Israel of G.o.d"

is, profound reverence for, and implicit subjection to, "every word that proceedeth out of the mouth of the Lord." The exhibition of this valuable feature may perhaps lay them open to the charge of dogmatism, superciliousness, and self-sufficiency, on the part of those who have never duly weighed the matter; but, in truth, nothing can be more unlike dogmatism than simple subjection to the plain truth of G.o.d; nothing more unlike superciliousness than reverence for the statements of inspiration; nothing more unlike self-sufficiency than subjection to the divine authority of holy Scripture.

True, there will ever be the need of carefulness as to the tone and manner in which we set forth the authority for our convictions and our conduct. It must be made manifest, so far as it may be, that we are wholly governed, not by our own opinions, but by the Word of G.o.d.

There is great danger of attaching an importance to an opinion merely because _we_ have adopted it. This must be carefully guarded against.

_Self_ may creep in and display its deformity in the defense of our opinions as much as in any thing else; but we must disallow it in every shape and form, and be governed in all things by "Thus saith the Lord."

But then we are not to expect that every one will be ready to admit the full force of the divine statutes and judgments. It is as persons walk in the integrity and energy of the divine nature that the Word of G.o.d will be owned, appreciated, and reverenced. An Egyptian or a Canaanite would have been wholly unable to enter into the meaning or estimate the value of these statutes and judgments, which were to govern the conduct of the circ.u.mcised people of G.o.d; but that did not in any wise affect the question of Israel's obedience. They were brought into a certain relations.h.i.+p with Jehovah, and that relations.h.i.+p had its distinctive privileges and responsibilities. "I am the Lord _your_ G.o.d." This was to be the ground of their conduct.

They were to act in a way worthy of the One who had become _their_ G.o.d, and made them _His_ people. It was not that they were a whit better than other people. By no means. The Egyptians or Canaanites might have considered that the Israelites were setting themselves up as something superior in refusing to adopt the habits of either nation. But no; the foundation of their peculiar line of conduct and tone of morality was laid in these words: "_I_ am the Lord _your G.o.d_."

In this great and practically important fact, Jehovah set before His people a ground of conduct which was immovable, and a standard of morality which was as elevated and as enduring as the eternal throne itself. The moment He entered into a relations.h.i.+p with a people, their ethics were to a.s.sume a character and tone worthy of Him. It was no longer a question as to what they were, either in themselves or in comparison with others; but of what G.o.d was in comparison with all.

This makes a material difference. To make _self_ the ground of action or the standard of ethics is not only presumptuous folly, but it is sure to set one upon a descending scale of action. If self be my object, I must, of necessity, sink lower and lower every day; but if, on the other hand, I set the Lord before me, I shall rise higher and higher as, by the power of the Holy Ghost, I grow in conformity to that perfect model which is unfolded to the gaze of faith in the sacred pages of inspiration. I shall undoubtedly have to prostrate myself in the dust, under a sense of how infinitely short I come of the mark set before me; but then I can never consent to the setting up of a lower standard, nor can I ever be satisfied until I am conformed in all things to Him who was my subst.i.tute on the cross, and is my model in the glory.

Having said thus much on the main principle of the section before us--a principle of unspeakable importance to Christians, in a practical point of view, I feel it needless to enter into any thing like a detailed exposition of statutes which speak for themselves in most obvious terms. I would merely remark that those statutes range themselves under two distinct heads, namely, first, those which set forth the shameful enormities which the human heart is capable of devising; and secondly, those which exhibit the exquisite tenderness and considerate care of the G.o.d of Israel.

As to the first, it is manifest that the Spirit of G.o.d could never enact laws for the purpose of preventing evils that have no existence.

He does not construct a dam where there is no flood to be resisted: He does not deal with abstract ideas, but with positive realities. Man is, in very deed, capable of perpetrating each and every one of the shameful crimes referred to in this most faithful section of the book of Leviticus. If he were not, why should he be told not to do so. Such a code would be wholly unsuitable for angels, inasmuch as they are incapable of committing the sins referred to; but it suits man, because he has gotten the seeds of those sins in his nature. This is deeply humbling. It is a fresh declaration of the truth that man is a total wreck. From the crown of his head to the sole of his foot, there is not so much as a single speck of moral soundness, as looked at in the light of the divine presence. The being for whom Jehovah thought it needful to write Leviticus xviii.-xx. must be a vile sinner; but that being is _man_--the writer and reader of these lines. How plain it is, therefore, that "they that are in the flesh _cannot_ please G.o.d." (Rom. viii.) Thank G.o.d, the believer is "not in the flesh, but in the Spirit." He has been taken completely out of his old-creation standing, and introduced into the new creation, in which the moral evils aimed at in this our section can have no existence. True, he has gotten the old nature; but it is his happy privilege to "reckon" it as a dead thing, and to walk in the abiding power of the new creation, wherein "all things are of G.o.d." This is Christian liberty, even liberty to walk up and down in that fair creation where no trace of evil can ever be found,--hallowed liberty to walk in holiness and purity before G.o.d and man,--liberty to tread those lofty walks of personal sanct.i.ty whereon the beams of the divine countenance ever pour themselves in living l.u.s.tre. Reader, this is Christian liberty.

It is liberty, not to commit sin, but to taste the celestial sweets of a life of true holiness and moral elevation. May we prize more highly than we have ever done this precious boon of heaven--Christian liberty.

And now, one word as to the second cla.s.s of statutes contained in our section, namely, those which so touchingly bring out divine tenderness and care. Take the following: "And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; _thou shalt leave them for the poor and stranger_: I am the Lord your G.o.d." (Chap. xix. 9, 10.) This ordinance will meet us again in chapter xxiii. but there we shall see it in its dispensational bearing. Here, we contemplate it morally, as unfolding the precious grace of Israel's G.o.d. He would think of "the poor and stranger," and He would have His people think of them likewise. When the golden sheaves were being reaped, and the mellow cl.u.s.ters gathered, "the poor and stranger" were to be remembered by the Israel of G.o.d, because Jehovah was the G.o.d of Israel. The reaper and the grape-gatherer were not to be governed by a spirit of grasping covetousness, which would bare the corners of the field and strip the branches of the vine, but rather by a spirit of large-hearted, genuine benevolence, which would leave a sheaf and a cl.u.s.ter "for the poor and stranger," that they too might rejoice in the unbounded goodness of Him whose paths drop fatness, and on whose open hand all the sons of want may confidently wait.

The book of Ruth furnishes a fine example of one who fully acted out this most benevolent statute. "And Boaz said unto her, [Ruth,] 'At meal-time, come thou hither, and eat of the bread, and dip thy morsel in the vinegar.' And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left. And when she was risen up to glean, Boaz commanded his young men, saying, 'Let her glean even among the sheaves, and reproach her not; _and let fall also some of the handfuls of purpose for her_, and leave them, that she may glean them, and rebuke her not.'" (Ruth ii. 14-16.) Most touching and beautiful grace! Truly, it is good for our poor selfish hearts to be brought in contact with such principles and such practices. Nothing can surpa.s.s the exquisite refinement of the words, "let fall also some of the handfuls of purpose for her." It was evidently the desire of this n.o.ble Israelite that "the stranger" might have abundance, and have it, too, rather as the fruit of her own gleaning than of his benevolence. This was the very essence of refinement. It was putting her in immediate connection with, and dependence upon, the G.o.d of Israel, who had fully recognized and provided for "the gleaner." Boaz was merely acting out that gracious ordinance of which Ruth was reaping the benefit. The same grace that had given him the field gave her the gleanings. They were both debtors to grace. She was the happy recipient of Jehovah's goodness: he was the honored exponent of Jehovah's most gracious inst.i.tution. All was in most lovely moral order. The creature was blessed and G.o.d was glorified. Who would not own that it is good for us to be allowed to breathe such an atmosphere?

Let us now turn to another statute of our section. "Thou shalt not defraud thy neighbor, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning." (Chap. xix.

13.) What tender care is here! The High and Mighty One that inhabiteth eternity can take knowledge of the thoughts and feelings that spring up in the heart of a poor laborer. He knows and takes into account the expectations of such an one in reference to the fruit of his day's toil. The wages will naturally be looked for. The laborer's heart counts upon them: the family meal depends upon them. Oh! let them not be held back: send not the laborer home with a heavy heart, to make the heart of his wife and family heavy likewise. By all means, give him that for which he has wrought, to which he has a right, and on which his heart is set. He is a husband, he is a father, and he has borne the burden and heat of the day that his wife and children may not go hungry to bed. Disappoint him not: give him his due. Thus does our G.o.d take notice of the very throbbings of the laborer's heart, and make provision for his rising expectations. Precious grace! Most tender, thoughtful, touching, condescending love! The bare contemplation of such statutes is sufficient to throw one into a flood of tenderness. Could any one read such pa.s.sages and not be melted?

Could any one read them and thoughtlessly dismiss a poor laborer, not knowing whether he and his family have wherewithal to meet the cravings of hunger?

Nothing can be more painful to a tender heart than the lack of kindly consideration for the poor so often manifested by the rich. These latter can sit down to their sumptuous repast after dismissing from their door some poor industrious creature who had come seeking the just reward of his honest labor. They think not of the aching heart with which that man returns to his family, to tell them of the disappointment to himself and to them. Oh, it is terrible! It is most offensive to G.o.d and to all who have drunk, in any measure, into His grace. If we would know what G.o.d thinks of such acting, we have only to hearken to the following accents of holy indignation: "Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them that have reaped have entered into the ears of the Lord of Sabaoth." (James v. 4.) "The Lord of Sabaoth" hears the cry of the aggrieved and disappointed laborer. His tender love tells itself forth in the inst.i.tutions of His moral government; and even though the heart should not be melted by the grace of those inst.i.tutions, the conduct should, at least, be governed by the righteousness thereof. G.o.d will not suffer the claims of the poor to be heartlessly tossed aside by those who are so hardened by the influence of wealth as to be insensible to the appeals of tenderness, and who are so far removed beyond the region of personal need as to be incapable of feeling for those whose lot it is to spend their days amid exhausting toil or pinching poverty. The poor are the special objects of G.o.d's care. Again and again He makes provision for them in the statutes of His moral administration; and it is particularly declared of Him who shall ere long a.s.sume, in manifested glory, the reins of government, that "He shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy.

He shall redeem their souls from deceit and violence; and precious shall their blood be in His sight." (Ps. lxxii. 12-14.)

May we profit by the review of those precious and deeply practical truths. May our hearts be affected, and our conduct influenced by them. We live in a heartless world; and there is a vast amount of selfishness in our own hearts. We are not sufficiently affected by the thought of the need of others. We are apt to forget the poor in the midst of our abundance. We often forget that the very persons whose labor ministers to our personal comfort are living, it may be, in the deepest poverty. Let us think of these things. Let us beware of "grinding the faces of the poor." If the Jews of old were taught, by the statutes and ordinances of the Mosaic economy, to entertain kindly feelings toward the poor, and to deal tenderly and graciously with the sons of toil, how much more ought the higher and more spiritual ethics of the gospel dispensation produce in the hearts and lives of Christians a large-hearted benevolence toward every form of human need.

True, there is urgent need of prudence and caution, lest we take a man out of the honorable position in which he was designed and fitted to move, namely, a position of dependence upon the fruits--the precious and fragrant fruits--of honest industry. This would be a grievous injury instead of a benefit. The example of Boaz should instruct in this matter. He allowed Ruth to glean; but he took care to make her gleaning profitable. This is a very safe and a very simple principle.

G.o.d intends that man should work at something or another, and we run counter to Him when we draw our fellow out of the place of dependence upon the results of patient industry, into that of dependence upon the results of false benevolence. The former is as honorable and elevating as the latter is contemptible and demoralizing. There is no bread so sweet to the taste as that which in n.o.bly earned; but then those who earn their bread should get enough. A man will feed and care for his horses; how much more his fellow, who yields him the labor of his hands from Monday morning till Sat.u.r.day night.

But some will say, There are two sides to this question.

Unquestionably there are; and no doubt one meets with a great deal amongst the poor which is calculated to dry up the springs of benevolence and genuine sympathy. There is much which tends to steel the heart and close the hand; but one thing is certain, it is better to be deceived in ninety-nine cases out of a hundred than to shut up the bowels of compa.s.sion against a single worthy object. Our heavenly Father causes His sun to s.h.i.+ne upon the evil and on the good; and sendeth rain upon the just and upon the unjust. The same sunbeams that gladden the heart of some devoted servant of Christ are poured upon the path of some unG.o.dly sinner; and the self-same shower that falls upon the tillage of a true believer, enriches also the furrows of some blaspheming infidel. This is to be our model. "Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. v.

48.) It is only as we set the Lord before us, and walk in the power of His grace, that we shall be able to go on from day to day, meeting, with a tender heart and an open hand, every possible form of human misery. It is only as we ourselves are drinking at the exhaustless fountain of divine love and tenderness, that we shall be able to go on ministering to human need unchecked by the oft-repeated manifestation of human depravity. Our tiny springs would soon be dried up were they not maintained in unbroken connection with that ever-gus.h.i.+ng source.

The statute which next presents itself for our consideration, exemplifies most touchingly the tender care of the G.o.d of Israel.

"Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy G.o.d: I am the Lord." (Ver. 14.) Here a barrier is erected to stem the rising tide of irritability with which uncontrolled nature would be almost sure to meet the personal infirmity of deafness. How well we can understand this! Nature does not like to be called upon to repeat its words again and again, in order to meet the deaf man's infirmity. Jehovah thought of this, and provided for it. And what is the provision? "Thou shalt fear thy G.o.d."

When tried by a deaf person, remember the Lord, and look to Him for grace to enable you to govern your temper.

The second part of this statute reveals a most humiliating amount of wickedness in human nature. The idea of laying a stumbling-block in the way of the blind is about the most wanton cruelty imaginable; and yet man is capable of it, else he would not be warned against it. No doubt this, as well as many other statutes, admits of a spiritual application; but that in no wise interferes with the plain literal principle set forth in it. Man is capable of placing a stumbling-block in the way of a fellow-creature afflicted with blindness. Such is man!

Truly, the Lord knew what was in man when He wrote the statutes and judgments of the book of Leviticus.

I shall leave my reader to meditate alone upon the remainder of our section. He will find that each statute teaches a double lesson, namely, a lesson with respect to nature's evil tendencies, and also a lesson as to Jehovah's tender care.[24]

[24] Verses 16 and 17 demand special attention. "Thou shalt not go up and down as a talebearer among thy people." This is a most seasonable admonition for the people of G.o.d in every age. A talebearer is sure to do incalculable mischief. It has been well remarked that a talebearer injures three persons--he injures himself, he injures his hearer, and he injures the subject of his tale. All this he does directly; and as to the indirect consequences, who can recount them? Let us carefully guard against this horrible evil. May we never suffer a tale to pa.s.s our lips; and let us never stand to hearken to a talebearer. May we always know how to drive away a backbiting tongue with an angry countenance, as the north wind driveth away rain.

In verse 17, we learn what ought to take the place of talebearing.

"Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him." In place of carrying to another a tale about my neighbor, I am called upon to go directly to himself and rebuke him, if there is any thing wrong. This is the divine method. Satan's method is to act the talebearer.

CHAPTERS XXI. & XXII.

These chapters unfold, with great minuteness of detail, the divine requirements in reference to those who were privileged to draw near as priests to "offer the bread of their G.o.d." In this, as in the preceding section, we have conduct as the _result_, not the procuring _cause_ of the relations.h.i.+p. This should be carefully borne in mind.

The sons of Aaron were, in virtue of their birth, priests unto G.o.d.

They all stood in this relations.h.i.+p, one as well as another. It was not a matter of attainment, a question of progress, something which one had and another had not. All the sons of Aaron were priests; they were born into a priestly place. Their capacity to understand and enjoy their position and its attendant privileges was obviously a different thing altogether. One might be a babe, and another might have reached the point of mature and vigorous manhood. The former would, of necessity, be unable to eat of the priestly food, being a babe, for whom "milk," and not "strong meat," was adapted; but he was as truly a member of the priestly house as the man who could tread, with firm step, the courts of the Lord's house, and feed upon "the wave breast" and "heave shoulder" of the sacrifice.

This distinction is easily understood in the case of the sons of Aaron, and hence it will serve to ill.u.s.trate, in a very simple manner, the truth as to the members of the true priestly house, over which our great High-Priest presides, and to which all true believers belong.

(Heb. iii. 6.) Every child of G.o.d is a priest. He is enrolled as a member of Christ's priestly house. He may be very ignorant, but his position as a priest is not founded upon knowledge, but upon life; his experience may be very shallow, but his place as a priest does not depend upon experience, but upon life; his capacity may be very limited, but his relations.h.i.+p as a priest does not rest upon an enlarged capacity, but upon life. He was born into the position and relations.h.i.+p of a priest: he did not work himself thereinto. It was not by any efforts of his own that he became a priest: he became a priest by birth. The spiritual priesthood, together with all the spiritual functions attaching thereunto, is the necessary appendage to spiritual birth. The capacity to enjoy the privileges and to discharge the functions of a position must not be confounded with the position itself: they must ever be kept distinct. Relations.h.i.+p is one thing; capacity is quite another.

Furthermore, in looking at the family of Aaron, we see that nothing could break the relations.h.i.+p between him and his sons. There were many things which would interfere with the full enjoyment of the privileges attaching to the relations.h.i.+p. A son of Aaron might "defile himself by the dead;" he might defile himself by forming an unholy alliance; he might have some bodily "blemish;" he might be "blind or lame;" he might be "a dwarf." Any of these things would have interfered very materially with his enjoyment of the privileges and his discharge of the functions pertaining to his relations.h.i.+p, as we read, "No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire: he hath a blemish: he shall not come nigh to offer the bread of his G.o.d. He shall eat the bread of his G.o.d, both of the most holy and the holy; only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries; for I the Lord do sanctify them." (Chap. xxi. 21-23.) But none of these things could possibly touch the fact of a relations.h.i.+p founded upon the established principles of human nature. Though a son of Aaron were a dwarf, that dwarf was a son of Aaron. True, he was, as a dwarf, shorn of many precious privileges and lofty dignities pertaining to the priesthood, but he was a son of Aaron all the while. He could neither enjoy the same measure or character of communion, nor yet discharge the same elevated functions of priestly service, as one who had reached to manhood's appointed stature; but he was a member of the priestly house, and as such, permitted to "eat the bread of his G.o.d." The relations.h.i.+p was genuine, though the development was so defective.

The spiritual application of all this is as simple as it is practical.

To be a child of G.o.d is one thing; to be in the enjoyment of priestly communion and priestly wors.h.i.+p is quite another. The latter is, alas!

interfered with by many things. Circ.u.mstances and a.s.sociations are allowed to act upon us by their defiling influence. We are not to suppose that all Christians enjoy the same elevation of walk, the same intimacy of fellows.h.i.+p, the same felt nearness to Christ. Alas! alas!

they do not. Many of us have to mourn over our spiritual defects.

There is lameness of walk, defective vision, stunted growth; or we allow ourselves to be defiled by contact with evil, and to be weakened and hindered by unhallowed a.s.sociations. In a word, as the sons of Aaron, though being priests by birth, were nevertheless deprived of many privileges through ceremonial defilement and physical defects; so we, though being priests unto G.o.d by spiritual birth, are deprived of many of the high and holy privileges of our position by moral defilement and spiritual defects. We are shorn of many of our dignities through defective spiritual development. We lack singleness of eye, spiritual vigor, whole-hearted devotedness. Saved we are, through the free grace of G.o.d, on the ground of Christ's perfect sacrifice. "We are all the children of G.o.d, by faith in Christ Jesus;"

but then, salvation is one thing; communion is quite another: sons.h.i.+p is one thing; obedience is quite another.

These things should be carefully distinguished. The section before us ill.u.s.trates the distinction with great force and clearness. If one of the sons of Aaron happened to be "broken-footed or broken-handed," was he deprived of his sons.h.i.+p? a.s.suredly not. Was he deprived of his priestly position? By no means. It was distinctly declared, "He shall eat the bread of his G.o.d, both of the most holy and of the holy."