LEVITICUS AND PHILLIPPINES.
Leviticus is the typical book of sanctification by blood. Its types set forth the work o£ Christ as that which perfectly cleanses sinners from their sins, and sets them apart to God in sweet fragrance. Thus He can accept sinners as priests and worshipers, to abide in His presence forever. The corresponding New Testament doctrine is found in the epistle to the Hebrews. The following are prominent in Leviticus :
The sacrifices (1:-7:) all point to the one sacrifice of Christ. They are simply different ways of viewing it, each type emphasizing some special truth connected with the one great Offering.
The burnt-offering, with its meal-offering (1:-2:), presents Christ's sacrifice in its grandest character. Here we see a work done for God, by the Son of His love, which carries out His perfect will, perfectly glorifies Him in connection with sin, and affords an everlasting "odor of rest." In this character the Sacrifice was offered for the sinner's "acceptance" (Lev. 1.3; Rev. Ver.; comp. Eph. 5:2). In such a sweet savor, therefore, all who believe abide before God. Psalm 40:and the Gospel by John view Christ's work from the standpoint of the burnt-offering. The meal-offering emphasizes the perfection of the life which Christ laid down at the cross.
The peace-offering (iii). sets forth the blessed effects of Christ's sacrifice. It reconciles sinners to God, and seats them at an eternal feast, in which God, Christ Himself and saved sinners all have their portion. Psalm 102:and Luke's Gospel view the work from this standpoint.
The sin-offering (4:-5:13) emphasizes the terrible judgment of sin at the cross-a thing abhorrent to the holy nature of God, which He smites in awful wrath. Psalm 22:and Mark's Gospel view the sacrifice from this standpoint, with the cry of the forsaken Substitute rising out of the black darkness of His abandonment. What a price His love has paid for us !
The trespass-offering (5:14-6:7) represents Christ's sacrifice as that which repairs the injury done by sin to God's glory and man's blessing. As the trespass was to be overpaid, so has Christ restored greater glory and blessing than God and man were robbed of by sin. Psalm 69:and Matthew's Gospel view the work of Christ thus.
Aaron's priestly house is the subject of Lev. 8:-15:The anointed Priest and priests are typical of Christ and Christians (compare i Pet. 2:5-9), whose anointing is the Spirit of God. Most sweet, therefore, should be our meditation over the anointing which sanctifies the priests, the sacrifices which consecrate them, their food, service and dealing with sin (leprosy), not forgetting the lesson of Nadab and Abihu.
The day of atonement (xvi, 17:), in its broad interpretation, as in Hebrews, typifies the purging of the entire universe by Christ's sacrifice, with the sanctification of His people, whether heavenly saints (Aaron's house) or earthly saints (the nation).
The holy walk which becomes a people sanctified by Christ's blood is typically set forth. It includes our responsibility as saints (18:-20:), and our special responsibilities as priests (21:, 22:).
God's blessings, on the basis of sacrifice, are summed up at the end (23:-28:). God's feast-days and rest, the light of testimony, the provision for communion, and our holy character when in final possession of the land of promise, all have their place here. Possession of the land is the glorious consummation.
Philippians gives a summary of Christian practice,' closing Paul's first series of epistles. It presents the (1) character, (2) Example, (3) Object and (4) joy which should mark the life of one who has been laid hold of by the truth brought out in Romans, Galatians, Ephesians, and Colossians.
(1) Our character should be Pauline. We should be defenders of the gospel, partaking of Paul's grace; sincere, filled with fruits of righteousness, with a manner of life consistent with the gospel and un-terrified by the adversaries, knowing it is God's gift to us not alone to believe but to "suffer" for Christ's sake, having the same conflict seen in Paul.
(2) Our Example, however, more perfect even than Paul, is Christ Himself. We are to be animated by the . same tenderness, mercy, love and humility seen in Christ Jesus in His amazing journey from the glory to the cross. Thus shall we shine as lights in a dark world, holding forth the Word of Life as sons of God without rebuke, in contrast with those who seek their own things. Timothy and Epaphroditus were practical illustrations of this grace. How blessed some day to find our names upon the same roll of honor !
(3) Our Object, as well as our Example, should be Christ. Worshiping God, glorifying Christ, refusing the flesh, despising all it glories in, forgetting what lies behind, whether to our praise or condemnation, we are to speed on in the race with eye fixed on the prize of our heavenly calling-Christ Himself. Would we finish as victors ? Then we must not shrink from fellowship with Christ's sufferings, and conformity to His death. But think of Philippians 2:-did not the downward path lead Christ to the highest glory ? And need we fear it ? Nay ; for it brings to us the sweet benediction of our Lord's
" Well done ! "
(4) Our joy is thus in Christ alone, and this is the secret of strength amid all circumstances. Temperance, freedom from anxiety, liberty for prayer and praise, heart and mind garrisoned by the peace of God-these are certain fruits of joy in Christ. Joy in Him occupies with the "lovely" things of which He is the center; and whether we are abased or abound, full or hungry, we are satisfied. Never is Christ more precious than when circumstances fail-if He is indeed our joy. And what a savor in all such service! Though it be but a communication of carnal things, it becomes the odor of a sweet fragrance of Christ, a sacrifice well-pleasing to God. Oh, to know the power of this-not merely in theory ! F. A.