I now turn to the meat-offering.
This presents to us the humanity of Christ; His grace and
perfectness as a living man, but still as offered to God
and fully tested. It was of fine flour without leaven,
mingled with oil and frankincense. The oil was used in
two ways; it was mingled with the flour, and the cake was
anointed with it. The presenting (Christ's presenting
Himself as an offering to God) even unto death, and His
actually undergoing death, and shedding blood [1], must have come first; for,
without the perfectness of this will even unto death, and
that shedding of blood by which God was perfectly
glorified where sin was, nothing could have been accepted;
yet Christ's perfectness as a man down here had to be
proved, and that by the test of death and the fire of God.
But the atoning work being wrought, and His obedience
perfect from the beginning (He came to do His Father's
will), all the life was perfect and acceptable as man, a
sweet savour under the trial of God—His nature as
man [2]. Abel was accepted by blood; Cain,
who came in the way of nature, offering the fruit of his
toil and labour, was rejected. All that we can offer of
our natural hearts is "the sacrifice of fools,"
and is founded on what is failure in the spring of any
good, on the sin of hardness of heart, which does not
recognise our condition—our sin and estrangement
from our God. What could be a greater evidence of
hardness of heart than, under the effects and
consequences of sin, driven from Eden, to come and offer
offerings, and these offerings the fruit of the judicial
toil of the curse consequent on sin, as if nothing at all
had happened? It was the perfection of blind hardness of
heart.
Man's will and
Christ's perfect obedience to His Father's will
But, on the other hand, as
Adam's first act, when in blessing, was to seek his own
will (and hence by disobedience he was, with his
posterity such as he, in this world of misery, alienated
from God in state and will), Christ was in this world of
misery, devoting Himself in love, devoting Himself to do
His Father's will. He came here emptying Himself. He came
here by an act of devotedness to His Father, at all cost
to Himself, that God might be glorified. He was in the
world, the obedient man, whose will was to do His Father's
will, the first grand act and source of all human
obedience, and of divine glory by it. This will of
obedience and devotedness to His Father's glory, stamped
a sweet savour on all that He did: all He did partook of
this fragrance.
It is impossible to read
John's [3], or indeed any of the Gospels,
where what He was, His Person, specially shines forth,
without meeting, at every moment, this blessed fragrance
of loving obedience and self-renouncement. It is not a
history—it is Himself, whom one cannot avoid seeing,—and
also the wickedness of man, which violently forced its
way through the coverture and holy hiding-place which
love had wrought around Him, and forced into view Him who
was clothed with humility—the divine Person that
passed in meekness through the world that rejected Him:
but it was only to give all its force and blessedness to
the self-abasement, which never faltered, even when
forced to confess His divinity. It was "I am,"
but in the lowliness and loneliness, of the most perfect
and self-abased obedience; no secret desire to hold His
place in His humiliation, and by His humiliation: His
Father's glory was the perfect desire of His heart. It
was, indeed, "I am" that was there, but in the
perfectness of human obedience. This reveals itself
everywhere. "It is written," was His reply to
the enemy, "Man shall not live by bread alone, but
by every word that proceedeth out of the mouth of God."
"It is written" was His constant reply. "Suffer
it thus far," says He to John the Baptist, "thus
it becometh us to fulfil all righteousness." "That
give," says He to Peter, though the children be
free, "for me and for thee." This
historically. In John, where, as we have said, His Person
shines more forth, it is more directly expressed by His
mouth: "This commandment have I received of my
Father," "and I know that his commandment is
life eternal." "As the Father hath given me
commandment, so I do." "The Son can do nothing
of himself, but what he seeth the Father do." "I
have kept," says He, "my Father's commandments,
and abide in his love." "If a man walk in the
day, he stumbleth not."
The Lord's blessed
humiliation revealing Him as God's Son
Many of these citations
are on occasions where the careful eye sees through the
blessed humiliation of the Lord, the divine nature—God—the
Son, only more bright and blessed, because thus hidden;
as the sun, on which man's eyes cannot gaze, proves the
power of its rays in giving full light through the clouds
which hide and soften its power. If God humbles Himself,
He still is God; it is always He who does it.
"He could not be hid." This absolute obedience
gave perfect grace and savour to all He did. He appeared
ever as one sent. He sought the glory of the Father that
sent Him. He saved whoever came to Him, because He came
not to do His own will, but the will of Him that sent Him:
and as they would not come without the Father's drawing,
their coming was His warrant for saving them, for He was
to do implicitly the Father's will. But what a spirit of
obedience is here! He saves whom? whomsoever the Father
gives Him—the servant of His will. Does He promise
glory? "It is not mine to give, but to those for
whom it is prepared of my Father." He must reward
according to the Father's will. He is nothing, but to do
all, to accomplish all, His Father pleased. But who could
have done this, save He who could, and He who at the same
time would, in such obedience, undertake to do whatever
the Father would have done? The infiniteness of the
work, and capacity for it, identify themselves with the
perfectness of obedience, which had no will but to do
that of another. Yet was He a simple, humble, lowly man,
but God's Son, in whom the Father was well pleased.
The fine flour of
the meat-offering, the perfect, equal and even humanity
of Jesus
Let us now see the fitting
of this humanity in grace for this work. This meat-offering
of God, taken from the fruit of the earth, was of the
finest wheat; that which was pure, separate, and lovely
in human nature was in Jesus under all its sorrows, but
in all its excellence, and excellent in its sorrows.
There was no unevenness in Jesus, no predominant quality
to produce the effect of giving Him a distinctive
character. He was, though despised and rejected of men,
the perfection of human nature. The sensibilities,
firmness, decision (though this attached itself also to
the principle of obedience), elevation, and calm meekness
which belong to human nature, all found their perfect
place in Him. In a Paul I find energy and zeal; in a
Peter ardent affection; in a John tender sensibilities
and abstraction of thought united to a desire to
vindicate what he loved, which scarce knew limit. But the
quality we have observed in Peter predominates, and
characterises him. In a Paul, blessed servant though he
was, he does not repent, though he had repented. He had
no rest in his spirit when he found not Titus, his
brother. He goes off to Macedonia, though a door was
opened in Troas. He wist not that it was the high priest.
He is compelled to glory of himself. In him, in whom God
was mighty towards the circumcision, we find the fear of
man break through the faithfulness of his zeal. John, who
would have vindicated Jesus in his zeal, knew not what
manner of spirit he was of, and would have forbidden the
glory of God, if a man walked not with them. Such were
Paul, and Peter, and John.
But in Jesus, even as man,
there was none of this unevenness. There was nothing
salient in His character, because all was in perfect
subjection to God in His humanity, and had its place, and
did exactly its service, and then disappeared. God was
glorified in it, and all was in harmony. When meekness
became Him, He was meek; when indignation, who could
stand before His overwhelming and withering rebuke?
Tender to the chief of sinners in the time of grace;
unmoved by the heartless superiority of a cold Pharisee (curious
to judge who He was); when the time of judgment is come,
no tears of those who wept for Him moved Him to other
words than, "Weep for yourselves and your children,"—words
of deep compassion, but of deep subjection to the due
judgment of God. The dry tree prepared itself to be
burned. On the cross, when His service was finished,
tender to His mother, and entrusting her, in human care,
to one who, so to speak, had been His friend, and leant
on His bosom; no ear to recognise her word or claim when
His service occupied Him for God; putting both blessedly
in their place when He would shew that before His public
mission He was still the Son of the Father, and though
such, in human blessedness, subject to the mother that
bare Him, and Joseph His father as under the law; a
calmness which disconcerted His adversaries; and, in the
moral power which dismayed them by times, a meekness
which drew out the hearts of all not steeled by wilful
opposition. What keenness of edge to separate between the
evil and the good!
Jesus' perfect
humanity judging all that it found in man
True, the power of the
Spirit did this afterwards in calling men out together in
open confession, but the character and Person of Jesus
did it morally. There was a vast work done (I speak not
of expiation) by Him, who, as to outward result, laboured
in vain. Wherever there was an ear to hear, the voice of
God spoke, by what Jesus was as a man, to the heart and
conscience of His sheep. He came in by the door, and the
porter opened, and the sheep heard His voice. The perfect
humanity of Jesus, expressed in all His ways, and
penetrating by the will of God, judged all that it found
in man and in every heart. But this blessed subject has
carried us beyond our direct object.
In a word, then, His
humanity was perfect, all subject to God, all in
immediate answer to His will, and the expression of it,
and so necessarily in harmony. The hand that struck the
chord found all in tune: all answered to the mind of Him
whose thoughts of grace and holiness, of goodness, yet of
judgment of evil, whose fulness of blessing in goodness
were sounds of sweetness to every weary ear, and found in
Christ their only expression. Every element, every
faculty in His humanity, responded to the impulse which
the divine will gave to it, and then ceased in a
tranquillity in which self had no place. Such was Christ
in human nature. While firm where need demanded, meekness
was what essentially characterised Him as to contrast
with others, because He was in the presence of God, His
God, and all that in the midst of evil,—His voice
was not heard in the street,—for joy can break forth
in louder strains when all shall echo, "Praise his
name, his glory."
The unleavened cakes, a sweet savour
to God
But this faultlessness of
the human nature of our Lord attaches itself to deeper
and more important sources, which are presented to us in
this type negatively and positively. If every faculty
thus obeyed and were the instrument of the divine impulse
in its place, it is evident that the will must be right—that
the spirit and principle of obedience must be its spring;
for it is the action of an independent will which is the
principle of sin. Christ, as a divine Person, had the
title of an independent will. "The Son quickens whom
he will;" but He came to do His Father's will. His
will was obedience, sinless therefore, and perfect.
Leaven, in the word, is the symbol of corruption—"the
leaven of malice and wickedness." In the cake,
therefore, which was to be offered as a sweet savour to
God, there was no leaven: where leaven was, it could not
be offered as a sweet savour to God. This is thrown into
relief by the converse: there were cakes made with leaven,
and it was forbidden to offer them as sweet savour, an
offering made by fire. This occurred in two cases, one of
which, the most important and significative, and
sufficing to establish the principle, is noticed in this
chapter.
The cakes baked
with leaven required a sin-offering
When the firstfruits were
offered, two cakes were offered baked with leaven, but
not for an offering for a sweet savour. Burnt-offerings
and meat-offerings were also offered, and for a sweet
savour; but the offering of the firstfruits—not (see
verse 12 of this chapter, and Lev. 23). And what were
these firstfruits? The church, sanctified by the Holy
Ghost. For this feast and offering of the firstfruits was
the acknowledged and known type of the day of Pentecost—in
fact was the day of Pentecost. We are, says the Apostle
James, a kind of firstfruits of His creatures. It will be
seen (Lev. 23) that, the day of Christ's resurrection,
the first of the fruits was offered, ears of corn
unbroken, unbruised. Clearly there was no leaven there.
He rose, too, without seeing corruption. With this no sin-offering
was offered, but with the leavened cakes (which
represented the assembly sanctified by the Holy Ghost to
God, but still living in corrupted human nature) a sin-offering
was offered; for the sacrifice of Christ for us, answered
for and puts away in God's sight the leaven of our
corrupted nature, overcome (but not ceasing to exist) by
the operation of the Holy Ghost; by reason of which
nature, in itself corrupt, we could not, in the trial of
God's judgment, be a sweet savour, an offering made by
fire; but, by means of Christ's sacrifice, which met and
answered the evil, could be offered to God, as is said in
Romans, a living sacrifice. Hence it is said, not merely
that Christ has answered for our sins, but that "what
the law could not do, in that it was weak through the
flesh, God, sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh." God
has condemned sin in the flesh, but it was in Christ as
for, that is as a sacrifice for, sin, making atonement,
undergoing the judgment due to it, being made sin for us
because of it, but dying in doing so, so that we reckon
ourselves dead. The condemnation of the sin is passed in
His death, but death to it is therein come to us.
It is important for a
troubled but tender and faithful conscience to remember
that Christ has died, not merely for our sins [4], but for our sin; for surely this
troubles a faithful conscience much more than many sins
past.
As the cakes then, which
represent the church, were baked with leaven, and could
not be offered for a sweet savour, so the cake, which
represented Christ, was without leaven, a sweet savour,
and offering made by fire unto Jehovah. The trial of the
Lord's judgment found a perfect will, and the absence of
all evil, or spirit of independence. It was "thy
will be done" which characterised the human nature
of the Lord, filled with and animated by the fulness of
the Godhead, but the man Jesus, the offering of God.
Leavened cakes in
the peace-offering the ordained symbol of what is ever in
man
There is another example
of the converse of this which I may notice in passing—the
peace-offerings. There Christ had His part, man also.
Hence in this were found cakes made with leaven along
with the others which were without it. That offering,
which represented the communion of the assembly connected
with the sacrifice of Christ, necessarily brought in man,
and the leaven was there—ordained symbol of that
leaven which is ever found in us. The assembly is called
to holiness; the life of Christ in us is holiness to the
Lord; but it remains ever true that in us, that is, in
our flesh, dwells no good thing.
The cake to be
mingled with oil, symbol of the purity of the Spirit
This leads us to another
great principle presented to us in this type: namely, the
cake was to be mingled with oil. That which is born of
the flesh is flesh; and in ourselves, born simply of the
flesh, we are naturally nothing but corrupted and fallen
flesh—"of the will of the flesh." Though
we are born of the Spirit of God, this does not uncreate
the old nature. It may attenuate to any conceivable
degree its active force, and control altogether its
operations [5];
but the nature remains unchanged. The nature of Paul was
as disposed to be puffed up when he had been in the third
heaven, as when he had the letter of the chief priest in
his robe to destroy the name of Christ if he could. I do
not say the disposition had the same power, but the
disposition was as bad or worse, for it was in the
presence of greater good.
But the will of the flesh
had no part whatever in the birth of Christ. His human
nature flowed as simply from the divine will as the
presence of the divine upon earth. Mary, bowing in single-eyed
and exquisite obedience, displays with touching beauty
the submission and bowing of her heart and understanding
to the revelation of God. "Behold the handmaid of
the Lord [Jehovah], be it unto me according to thy word."
He knew no sin; His human nature itself was conceived of
the Holy Ghost. That holy thing which was born of the
virgin was to be called the Son of God. He was truly and
thoroughly man, born of Mary, but He was man born of God.
So I see this title, Son of God, applied to the three
several estates of Christ: Son of God, Creator, in
Colossians, in Hebrews, and in other passages which
allude to it; Son of God, as born in the world; and
declared Son of God with power as risen again from the
dead.
The cake anointed
with oil, the power of the Spirit
The cake [6] was made mingled with oil, just as
the human nature of Christ had its being and character,
its taste, from the Holy Ghost, of which oil is ever and
the known symbol. But purity is not power, and it is in
another form that spiritual power, acting in the human
nature of Jesus, is expressed.
The cakes were to be
anointed with oil; and it is written how God anointed
Jesus of Nazareth with the Holy Ghost and with power, who
went about doing good and healing all that were oppressed
of the devil. It was not that anything was wanting in
Jesus. In the first place, as God, He could have done all
things, but He had humbled Himself, and was come to obey.
Hence, only when called and anointed, He presents Himself
in public, although His interview with the doctors in the
temple shewed His relation with the Father from the
beginning.
The difference
between new birth and the Spirit's anointing and sealing
There is a certain analogy
in our case. It is a different thing to be born of God,
and sealed and anointed with the Holy Ghost. The day of
Pentecost, Cornelius, the believers of Samaria on whom
the apostle laid their hands—all prove this, as also
many passages on the subject. We are all "the sons
of God by faith in Christ Jesus." But "because
ye are sons, God hath sent forth the Spirit of his Son
into your hearts." "In whom also, after that ye
believed, ye were sealed with that Holy Spirit of promise,
which is the earnest of our inheritance, until the
redemption of the purchased possession." "This
spake he," says John, "of the Spirit, which
they that believe on him should receive." The Holy
Ghost may have produced, by a new nature, holy desires,
and the love of Jesus, without the consciousness of
deliverance and power—the joy of His presence in the
knowledge of the finished work of Christ. As to the Lord
Jesus, we know that this second act, of anointing, was
accomplished in connection with the perfectness of His
Person, as it could, because He was righteous in Himself,
when, after His baptism by John (in which He who knew no
sin placed Himself with His people, then the remnant of
Israel, in the first movement of grace in their hearts,
shewn in going to John, to be with them in all the path
of that grace from beginning to end, its trials and its
sorrows), He, sinless, was anointed by the Holy Ghost,
descending in a bodily shape like a dove, and was led of
the Spirit into the conflict for us, and returned
conqueror in its power, in the power of the Spirit, into
Galilee. I say conqueror in its power; for if Jesus had
repulsed Satan simply by divine power as such, firstly,
there evidently could have been no conflict; and secondly,
no example or encouragement for us. But the Lord repulsed
him by a principle which is our duty every day—obedience,
intelligent obedience; employing the word of God, and
repulsing Satan with indignation the moment he openly
shews himself such [7].
If Christ entered into His course with the testimony and
joy of a Son, He entered into a course of conflict and
obedience (He might bind the strong man, but He had the
strong man to bind).
So we. Joy, deliverance,
love, abounding peace, the Spirit of sonship, the Father
known as accepting us: such is the entrance to the
christian course, but the course we enter on is conflict
and obedience: leave the latter, and we fail in the
former. Satan's effort was to separate these in Jesus. If
Thou be the Son, use Thy power—make stones into
bread—act by Thine own will. The answer of Jesus is,
in sense, I am in the place of obedience—of
servitude; I have no command. It is written, Man shall
live by every word that proceeds out of the mouth of God.
I rest in My state of dependence.
The power of the Spirit used by
Jesus to display more perfect service
It was power, then, but
power used in the state and in the accomplishment of
obedience. The only act of disobedience which Adam could
commit he did commit; but He, who could have done all
things as to power, only used His power to display more
perfect service, more perfect subjection. How blessed is
the picture of the Lord's ways! and that, in the midst of
the sorrows, and enduring the consequences of the
disobedience, of man, of the nature He had taken in
everything save sin. "For it became him, for whom
are all things, and by whom are all things, [seeing the
state we are in,] in bringing many sons unto glory, to
make the captain of their salvation perfect through
sufferings."
Jesus, then, was in the
power of the Spirit in conflict. Jesus was in the power
of the Spirit in obedience. Jesus was in the power of the
Spirit in casting out devils, and bearing all our
infirmities. Jesus was also in the power of the Spirit in
offering Himself without spot to God; but this belonged
rather to the burnt-offering. In what He did do, and in
what He did not do, He acted by the energy of the Spirit
of God. Hence it is that He presents an example to us,
followed with mingled energies, but by a power by which
we may do greater things, if it be His will, than He—not
be more perfect, but do greater things; and morally, as
the apostle tells us, all things. On earth He was
absolutely perfect in obedience, but by that itself He
did not, and, in the moral sense, could not, do many
things, which He can do, and manifest now, by His
apostles and servants. For, exalted at the right hand of
God, He was to manifest, even as man, power, not
obedience; "Greater things than these shall ye do,
because I go to my Father."
The Christian
place of obedience as servants to Christ
This puts us in the place
of obedience, for by the power of the Spirit we are
servants to Christ—diversities of ministrations, but
the same Lord. Hence greater works were done by the
apostles, but mingled in their personal walk with all
sorts of imperfections. With whom did Jesus contend, even
if He was in the right? before whom manifest the fear of
man? when did He repent of an act which He had done, even
if afterwards there was no reason for repentance? No!
there was a greater exercise of power in apostolic
service, as Jesus had promised; but in vessels whose
weakness shewed all the praise to be of Another, and
whose obedience was carried on in conflict with another
will in themselves. This was the great distinction. Jesus
had never need of a thorn in the flesh, lest He should be
exalted above measure. Blessed Master! Thou didst speak
that Thou knewest, and testifiedst that Thou hadst seen;
but to do so Thou hadst emptied, humbled Thyself, made
Thyself of no reputation, and taken the form of a servant,
in order to our being exalted by it.
The height, the
consciousness of the height, from which He came down, the
perfectness of the will in which He obeyed where He was,
made no exaltation needed to Him. Yet He looked on the
joy that was set before Him, and was not ashamed, for He
was humbled even to this, to rejoice in having respect to
the recompense of reward. And He has been highly exalted.
"Because of the savour of thy good ointments, thy
name is as ointment poured forth." For there was yet
besides, in the meat-offering, the frankincense—the
savour of all Christ's graces.
The frankincense
How much of our graces is
presented to the acceptance of man, and consequently the
flesh often mistaken for grace, or mixed with it, being
judged of according to the judgment of man! But in Jesus
all His graces were presented to God. True, man could, or
ought to have discerned them as the odour of the
frankincense, diffusing itself around, where all was
burnt to God; but it was all burnt as a sweet savour to
God. And this is perfection.
How few so present their
charity to God, and bring God into their charity,
exercising it for and towards Him, though in behalf of
man, so that they persevere nothing the less in its
exercise, though the more they love, the less they be
loved! it is for God's sake. So far as this is the case,
it is indeed a sweet odour to God; but this is difficult:
we must be much before God. This was perfectly the case
with Christ; the more faithful He was, the more despised
and opposed; the more meek, the less esteemed. But all
this altered nothing, because He did all to God alone:
with the multitude, with His disciples, or before His
unjust judges, nothing altered the perfectness of His
ways, because in all the circumstances all was done to
God. The incense of His service and His heart, of His
affections, went ever and always up, and referred
themselves to God; and surely abundant frankincense, and
sweet its odour, in the life of Jesus. The Lord smelled a
sweet savour, and blessing flowed forth, and not the
curse, for us. This was added to the meat-offering, for
in truth it was in effect produced in His life by the
Spirit, but always this frankincense ascended; so of His
intercession, for it was the expression of His gracious
love. His prayers, as the holy expression of dependence,
infinitely precious and attractive to God, were all sweet
odour, as frankincense, before Him. "The house was
filled with the odour of the ointment." And just as
sin is taking self instead of God, this was taking God
instead of self, and this is perfection. And it is power
too, because then circumstances have no power over self
And this is perfection in going through the world. Jesus
was always Himself in all circumstances; yet for that
very reason we feel them all according to God—not
self. We may add, too, as Satan led to one and so slavery
to him, so the other is in the power and leading of the
Holy Ghost.
Honey forbidden in the sacrifice
There was yet another
thing forbidden, as well as leaven, in the sacrifice—namely,
honey, that which was most sweet to the natural taste, as
the affections of those we love after the flesh, happy
associations, and the like. It is not that these were
evil. "Hast thou found honey?" says the wise
man, "eat so much as is sufficient, lest thou be
filled therewith, and vomit it." When Jonathan took
a little he had found in the wood, in the day of service
and the energy of faith for Israel, his eyes were
lightened. But it cannot enter into a sacrifice. He who
could say, "Mother, behold thy son," and "Son,
behold thy mother," even in the terrible moment of
the cross, when His service was finished, could also say,
"Woman, what have I to do with thee? [8]" when He was in the simplest
accomplishment of His service. He was a stranger to His
own mother's sons, as Levi, in the blessing of Moses, the
man of God—Levi, who was offered as an offering to
God of the people (Num. 8: 11), "who said unto his
father and his mother, I have not seen him; neither did
he acknowledge his brethren, nor knew his own children:
for they have observed thy word, and kept thy covenant."
Christ the food of the priests of God
Yet another thing remains
to be observed. In the burnt-offering all was burnt to
God, for Christ offered Himself wholly up to God. But the
human nature of Christ is the food of the priests of God;
Aaron and his sons were to eat what was not burned in the
fire, of the meat-offering. Christ was the true bread,
come down from heaven, to give life unto the world, that
we (through faith, priests and kings) may eat thereof and
not die. It was holy, for Aaron and his sons alone to eat;
for who indeed ever fed on Christ but those who,
sanctified by the Holy Ghost, live the life of faith, and
feed on the food of faith? And is not Christ the food of
our souls, as sanctified to God, yea, sanctifying us also
ever to God? Do not our souls recognise in the meek and
humble holy One—in Him who shines as the light of
human perfectness and divine grace amongst sinful men—what
feeds, nourishes, and sanctifies? Cannot our souls feel
what it is to be offered to God, in tracing, by the
sympathy of the Spirit of Jesus in us, the life of Jesus
toward God, and before men in the world? An example to us,
He presents the impress of a man living to God, and draws
us after Him, and that by the attraction of what He was—Himself
the force which carries on in the way He trod, while our
delight and joy are in it. Are not our affections
occupied and assimilated in dwelling with delight on what
Jesus was here below? We admire, are humbled, and become
conformed to Him through grace. Head and source of this
life in us, the display of its perfection in Him draws
forth and develops its energies and lowliness in us. For
who could be proud in fellowship with the humble Jesus?
Humble, He would teach us to take the lowest place, but
that He had taken it Himself, the privilege of His
perfect grace. Blessed Master, may we at least be near to
and hidden in Thee!
Difference between eating of the meat- and peace-offerings
This is true, but there is
a difference to be made here. In the peace-offerings
there was also an eating of the Hesh of the sacrifice
besides what the priests had. Those who ate were
Israelites and clean, and they ate together as a
convivial feast. There was a common enjoyment, fellowship,
founded on the offering of the blood and of the fat to
God, that is of Christ as offered to God in death for us—the
sin-offerings are assimilated in this last (Lev. 4: 10,
26, 31, 35), and the partaking of those who partook of
the feast was carefully connected with this. This was
common and just joy, thanksgiving for blessings, or
voluntarily as rejoicing in the Lord's blessing, it was
"Shalom," and was fellowship in it, the fruit
of redemption and grace. The case of the meat-offering
was that of one, himself consecrated to God, entering
into and feeding on the perfectness of Christ Himself as
offering Himself to God. The priests alone ate of it as
such.
The salt of the covenant of God
How vast too the grace
which has introduced us into this intimateness of
communion, has made us priests in the power of quickening
grace, to partake of that in which God our Father
delights; that which is offered to Him as a sweet savour,
an offering made by fire to Jehovah; that with which the
table of God is supplied! This is sealed by covenant as a
perpetual, an eternal, portion. Hence the salt of the
covenant of our God was not wanting in the sacrifice, in
any sacrifice; the stability, the durability, the
preservative energy of that which was divine, not always
perhaps to us sweet and agreeable, was there—the
seal, on the part of God, that it was no passing savour,
no momentary delight, but eternal. For all that is of man
passes; all that is of God is eternal; the life, the
charity, the nature, and the grace continues. This holy
separating power, which keeps us apart from corruption,
is of God, partaking of the stability of the divine
nature, and binding unto Him, not by what we are in will,
but by the security of divine grace. It is active, pure,
sanctifying to us, but it is of grace, and the energy of
the divine will, and the obligation of the divine promise
binds us indeed to Him, but binds by His energy and
fidelity, not ours—energy which is mingled with and
founded on the sacrifice of Christ, in which the covenant
of God is sealed and assured infallibly, or Christ is not
honoured. It is the covenant of God. Leaven and honey,
our sin and natural affections, cannot find a place in
the sacrifice of God, but the energy of His grace (not
sparing the evil, but securing the good) is there to seal
our infallible enjoyment of its effects and fruits. Salt
did not form the offering, but it was never to be wanting
in any—could not be in what was of God; it was
indeed in every offering.
The essential characterisitic and the substance and essence of the meat-offering
We must remember in this
offering, as in the former, that the essential
characteristic, common indeed to all, was its being
offered to God. This could not be said of Adam: in his
innocence he enjoyed much from God; he returned, or
should have returned, thankfulness for it; but it was
enjoyment and thankfulness. He was not himself an
offering to God. But this was the essence of Christ's
life—it was offered to God; and hence separated from
all around it, essentially separated [9]. He was holy, therefore, and not
merely innocent: for innocence is the absence of—ignorance
of—evil, not separation from it. God (who knows good
and evil, but is infinitely above and separated from the
evil, as it is opposite to Him) is holy. Christ was holy,
and not merely innocent, being consecrated in all His
will to God, and separate from the evil, and living in
the energy of the Spirit of God. Also, as offered, the
essence of the offering was the fine flour, oil, and
frankincense, representing human nature, the Holy Ghost,
and the perfume of grace. Negatively there was to be no
leaven or honey: so, as to the manner, there was the
mingling with oil and the anointing with oil; also, for
every sacrifice, the salt of the covenant of God: here
noticed, because in what concerned the grace of His human
nature, what concerned man (a man offering Himself to God—not
as dying, but as living, though tested even to death), it
might have been supposed to be wanting, that it was as
man's act just as good. But its being offered on the
altar to God, burned as a sweet savour, and the three
things first named, formed the substance and essence of
the meat-offering.
[1] And this for a
double reason: He came to meet our case, and we were in
sin, and the basis of all must be blood-shedding in
virtue of what God is, and His obedience all through must
have this perfect character—unto death. Hence, too,
there was no eating it. Sin being there, it was according
to what God is, and wholly to God. Sin was before Him and
He glorified as to it.
[2] Thus the
holocaust gives what the sinful man's state according to
God's glory needed; the meat-offering, the sinless
perfect man in the power of the Spirit of God in
obedience; for His life was obedience in love.
[3] In John, the
divine displayed in man, specially comes out. Hence
Gospel attracts the heart, while it offends infidelity.
[4] Judgment in the
last day is according to works, but by the state of sin
we were wholly alienated from God and lost.
[5] We never have any
excuse for any sin of act or thought, because Christ's
grace is sufficient for us, and God is faithful not to
suffer us to be tempted above that which we are able to
bear. It may be that at a given moment we may not have
power, but then there has been neglect.
[6] This was in
various forms, but all bringing out the two principles
noticed. First, the great general truth: fine flour, oil
poured on it, and frankincense; baken in the oven, cakes
mingled, or wafers anointed, with oil—of course
unleavened; if in a pan, flour unleavened mingled with
oil; if in the frying-pan, fine flour with oil. Thus in
all forms in which Christ could be looked at as Man,
there was absence of sin; His human nature formed in the
power and character of, and anointed also with, the Holy
Ghost. For we may consider His human nature, as such in
itself: oil is poured on it. I may see it tried to the
uttermost: it is still purity, and the grace and
expression of the Holy Ghost, in its inward nature, in it.
I may see it displayed before men, and it is in Holy
Ghost power. We may see both together in essential, in
inward, reality of character, in public walk, in every
part (as presented to God) of that nature which was
perfect and formed by Holy Ghost power: absence of all
evil, and the Holy Ghost's power is manifested in it. So,
when broken into pieces, every part of it was anointed
with oil, to shew that if Christ's life were, so to speak,
taken to pieces, every detail and element of it was in
the perfectness of, and characterised by, the Holy Ghost.
[7] The two first
temptations (Matt. 4) were the wiles of the enemy. In the
last he is openly Satan.
[8] In the first case
in which this happens, after saying it, He goes down
immediately with His disciples, and His mother John 2: 12),
and brethren. He could be in the midst of all that
influences man naturally, yet separate from it because He
was inwardly perfect. All the gospels, and personally
John 19: 26, shew these natural relations formed of God
fully owned.
[9] This was what was
properly signified by salt. So every sacrifice is
seasoned with salt. Let your speech be always with grace,
seasoned with salt. It is what gives a divine taste, a
witness of God to everything.
Leviticus 2 Bible Commentary
John Darby’s Synopsis
I now turn to the meat-offering. This presents to us the humanity of Christ; His grace and perfectness as a living man, but still as offered to God and fully tested. It was of fine flour without leaven, mingled with oil and frankincense. The oil was used in two ways; it was mingled with the flour, and the cake was anointed with it. The presenting (Christ's presenting Himself as an offering to God) even unto death, and His actually undergoing death, and shedding blood [1], must have come first; for, without the perfectness of this will even unto death, and that shedding of blood by which God was perfectly glorified where sin was, nothing could have been accepted; yet Christ's perfectness as a man down here had to be proved, and that by the test of death and the fire of God. But the atoning work being wrought, and His obedience perfect from the beginning (He came to do His Father's will), all the life was perfect and acceptable as man, a sweet savour under the trial of God—His nature as man [2]. Abel was accepted by blood; Cain, who came in the way of nature, offering the fruit of his toil and labour, was rejected. All that we can offer of our natural hearts is "the sacrifice of fools," and is founded on what is failure in the spring of any good, on the sin of hardness of heart, which does not recognise our condition—our sin and estrangement from our God. What could be a greater evidence of hardness of heart than, under the effects and consequences of sin, driven from Eden, to come and offer offerings, and these offerings the fruit of the judicial toil of the curse consequent on sin, as if nothing at all had happened? It was the perfection of blind hardness of heart.
Man's will and Christ's perfect obedience to His Father's will
But, on the other hand, as Adam's first act, when in blessing, was to seek his own will (and hence by disobedience he was, with his posterity such as he, in this world of misery, alienated from God in state and will), Christ was in this world of misery, devoting Himself in love, devoting Himself to do His Father's will. He came here emptying Himself. He came here by an act of devotedness to His Father, at all cost to Himself, that God might be glorified. He was in the world, the obedient man, whose will was to do His Father's will, the first grand act and source of all human obedience, and of divine glory by it. This will of obedience and devotedness to His Father's glory, stamped a sweet savour on all that He did: all He did partook of this fragrance.
It is impossible to read John's [3], or indeed any of the Gospels, where what He was, His Person, specially shines forth, without meeting, at every moment, this blessed fragrance of loving obedience and self-renouncement. It is not a history—it is Himself, whom one cannot avoid seeing,—and also the wickedness of man, which violently forced its way through the coverture and holy hiding-place which love had wrought around Him, and forced into view Him who was clothed with humility—the divine Person that passed in meekness through the world that rejected Him: but it was only to give all its force and blessedness to the self-abasement, which never faltered, even when forced to confess His divinity. It was "I am," but in the lowliness and loneliness, of the most perfect and self-abased obedience; no secret desire to hold His place in His humiliation, and by His humiliation: His Father's glory was the perfect desire of His heart. It was, indeed, "I am" that was there, but in the perfectness of human obedience. This reveals itself everywhere. "It is written," was His reply to the enemy, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." "It is written" was His constant reply. "Suffer it thus far," says He to John the Baptist, "thus it becometh us to fulfil all righteousness." "That give," says He to Peter, though the children be free, "for me and for thee." This historically. In John, where, as we have said, His Person shines more forth, it is more directly expressed by His mouth: "This commandment have I received of my Father," "and I know that his commandment is life eternal." "As the Father hath given me commandment, so I do." "The Son can do nothing of himself, but what he seeth the Father do." "I have kept," says He, "my Father's commandments, and abide in his love." "If a man walk in the day, he stumbleth not."
The Lord's blessed humiliation revealing Him as God's Son
Many of these citations are on occasions where the careful eye sees through the blessed humiliation of the Lord, the divine nature—God—the Son, only more bright and blessed, because thus hidden; as the sun, on which man's eyes cannot gaze, proves the power of its rays in giving full light through the clouds which hide and soften its power. If God humbles Himself, He still is God; it is always He who does it. "He could not be hid." This absolute obedience gave perfect grace and savour to all He did. He appeared ever as one sent. He sought the glory of the Father that sent Him. He saved whoever came to Him, because He came not to do His own will, but the will of Him that sent Him: and as they would not come without the Father's drawing, their coming was His warrant for saving them, for He was to do implicitly the Father's will. But what a spirit of obedience is here! He saves whom? whomsoever the Father gives Him—the servant of His will. Does He promise glory? "It is not mine to give, but to those for whom it is prepared of my Father." He must reward according to the Father's will. He is nothing, but to do all, to accomplish all, His Father pleased. But who could have done this, save He who could, and He who at the same time would, in such obedience, undertake to do whatever the Father would have done? The infiniteness of the work, and capacity for it, identify themselves with the perfectness of obedience, which had no will but to do that of another. Yet was He a simple, humble, lowly man, but God's Son, in whom the Father was well pleased.
The fine flour of the meat-offering, the perfect, equal and even humanity of Jesus
Let us now see the fitting of this humanity in grace for this work. This meat-offering of God, taken from the fruit of the earth, was of the finest wheat; that which was pure, separate, and lovely in human nature was in Jesus under all its sorrows, but in all its excellence, and excellent in its sorrows. There was no unevenness in Jesus, no predominant quality to produce the effect of giving Him a distinctive character. He was, though despised and rejected of men, the perfection of human nature. The sensibilities, firmness, decision (though this attached itself also to the principle of obedience), elevation, and calm meekness which belong to human nature, all found their perfect place in Him. In a Paul I find energy and zeal; in a Peter ardent affection; in a John tender sensibilities and abstraction of thought united to a desire to vindicate what he loved, which scarce knew limit. But the quality we have observed in Peter predominates, and characterises him. In a Paul, blessed servant though he was, he does not repent, though he had repented. He had no rest in his spirit when he found not Titus, his brother. He goes off to Macedonia, though a door was opened in Troas. He wist not that it was the high priest. He is compelled to glory of himself. In him, in whom God was mighty towards the circumcision, we find the fear of man break through the faithfulness of his zeal. John, who would have vindicated Jesus in his zeal, knew not what manner of spirit he was of, and would have forbidden the glory of God, if a man walked not with them. Such were Paul, and Peter, and John.
But in Jesus, even as man, there was none of this unevenness. There was nothing salient in His character, because all was in perfect subjection to God in His humanity, and had its place, and did exactly its service, and then disappeared. God was glorified in it, and all was in harmony. When meekness became Him, He was meek; when indignation, who could stand before His overwhelming and withering rebuke? Tender to the chief of sinners in the time of grace; unmoved by the heartless superiority of a cold Pharisee (curious to judge who He was); when the time of judgment is come, no tears of those who wept for Him moved Him to other words than, "Weep for yourselves and your children,"—words of deep compassion, but of deep subjection to the due judgment of God. The dry tree prepared itself to be burned. On the cross, when His service was finished, tender to His mother, and entrusting her, in human care, to one who, so to speak, had been His friend, and leant on His bosom; no ear to recognise her word or claim when His service occupied Him for God; putting both blessedly in their place when He would shew that before His public mission He was still the Son of the Father, and though such, in human blessedness, subject to the mother that bare Him, and Joseph His father as under the law; a calmness which disconcerted His adversaries; and, in the moral power which dismayed them by times, a meekness which drew out the hearts of all not steeled by wilful opposition. What keenness of edge to separate between the evil and the good!
Jesus' perfect humanity judging all that it found in man
True, the power of the Spirit did this afterwards in calling men out together in open confession, but the character and Person of Jesus did it morally. There was a vast work done (I speak not of expiation) by Him, who, as to outward result, laboured in vain. Wherever there was an ear to hear, the voice of God spoke, by what Jesus was as a man, to the heart and conscience of His sheep. He came in by the door, and the porter opened, and the sheep heard His voice. The perfect humanity of Jesus, expressed in all His ways, and penetrating by the will of God, judged all that it found in man and in every heart. But this blessed subject has carried us beyond our direct object.
In a word, then, His humanity was perfect, all subject to God, all in immediate answer to His will, and the expression of it, and so necessarily in harmony. The hand that struck the chord found all in tune: all answered to the mind of Him whose thoughts of grace and holiness, of goodness, yet of judgment of evil, whose fulness of blessing in goodness were sounds of sweetness to every weary ear, and found in Christ their only expression. Every element, every faculty in His humanity, responded to the impulse which the divine will gave to it, and then ceased in a tranquillity in which self had no place. Such was Christ in human nature. While firm where need demanded, meekness was what essentially characterised Him as to contrast with others, because He was in the presence of God, His God, and all that in the midst of evil,—His voice was not heard in the street,—for joy can break forth in louder strains when all shall echo, "Praise his name, his glory."
The unleavened cakes, a sweet savour to God
But this faultlessness of the human nature of our Lord attaches itself to deeper and more important sources, which are presented to us in this type negatively and positively. If every faculty thus obeyed and were the instrument of the divine impulse in its place, it is evident that the will must be right—that the spirit and principle of obedience must be its spring; for it is the action of an independent will which is the principle of sin. Christ, as a divine Person, had the title of an independent will. "The Son quickens whom he will;" but He came to do His Father's will. His will was obedience, sinless therefore, and perfect. Leaven, in the word, is the symbol of corruption—"the leaven of malice and wickedness." In the cake, therefore, which was to be offered as a sweet savour to God, there was no leaven: where leaven was, it could not be offered as a sweet savour to God. This is thrown into relief by the converse: there were cakes made with leaven, and it was forbidden to offer them as sweet savour, an offering made by fire. This occurred in two cases, one of which, the most important and significative, and sufficing to establish the principle, is noticed in this chapter.
The cakes baked with leaven required a sin-offering
When the firstfruits were offered, two cakes were offered baked with leaven, but not for an offering for a sweet savour. Burnt-offerings and meat-offerings were also offered, and for a sweet savour; but the offering of the firstfruits—not (see verse 12 of this chapter, and Lev. 23). And what were these firstfruits? The church, sanctified by the Holy Ghost. For this feast and offering of the firstfruits was the acknowledged and known type of the day of Pentecost—in fact was the day of Pentecost. We are, says the Apostle James, a kind of firstfruits of His creatures. It will be seen (Lev. 23) that, the day of Christ's resurrection, the first of the fruits was offered, ears of corn unbroken, unbruised. Clearly there was no leaven there. He rose, too, without seeing corruption. With this no sin-offering was offered, but with the leavened cakes (which represented the assembly sanctified by the Holy Ghost to God, but still living in corrupted human nature) a sin-offering was offered; for the sacrifice of Christ for us, answered for and puts away in God's sight the leaven of our corrupted nature, overcome (but not ceasing to exist) by the operation of the Holy Ghost; by reason of which nature, in itself corrupt, we could not, in the trial of God's judgment, be a sweet savour, an offering made by fire; but, by means of Christ's sacrifice, which met and answered the evil, could be offered to God, as is said in Romans, a living sacrifice. Hence it is said, not merely that Christ has answered for our sins, but that "what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." God has condemned sin in the flesh, but it was in Christ as for, that is as a sacrifice for, sin, making atonement, undergoing the judgment due to it, being made sin for us because of it, but dying in doing so, so that we reckon ourselves dead. The condemnation of the sin is passed in His death, but death to it is therein come to us.
It is important for a troubled but tender and faithful conscience to remember that Christ has died, not merely for our sins [4], but for our sin; for surely this troubles a faithful conscience much more than many sins past.
As the cakes then, which represent the church, were baked with leaven, and could not be offered for a sweet savour, so the cake, which represented Christ, was without leaven, a sweet savour, and offering made by fire unto Jehovah. The trial of the Lord's judgment found a perfect will, and the absence of all evil, or spirit of independence. It was "thy will be done" which characterised the human nature of the Lord, filled with and animated by the fulness of the Godhead, but the man Jesus, the offering of God.
Leavened cakes in the peace-offering the ordained symbol of what is ever in man
There is another example of the converse of this which I may notice in passing—the peace-offerings. There Christ had His part, man also. Hence in this were found cakes made with leaven along with the others which were without it. That offering, which represented the communion of the assembly connected with the sacrifice of Christ, necessarily brought in man, and the leaven was there—ordained symbol of that leaven which is ever found in us. The assembly is called to holiness; the life of Christ in us is holiness to the Lord; but it remains ever true that in us, that is, in our flesh, dwells no good thing.
The cake to be mingled with oil, symbol of the purity of the Spirit
This leads us to another great principle presented to us in this type: namely, the cake was to be mingled with oil. That which is born of the flesh is flesh; and in ourselves, born simply of the flesh, we are naturally nothing but corrupted and fallen flesh—"of the will of the flesh." Though we are born of the Spirit of God, this does not uncreate the old nature. It may attenuate to any conceivable degree its active force, and control altogether its operations [5]; but the nature remains unchanged. The nature of Paul was as disposed to be puffed up when he had been in the third heaven, as when he had the letter of the chief priest in his robe to destroy the name of Christ if he could. I do not say the disposition had the same power, but the disposition was as bad or worse, for it was in the presence of greater good.
But the will of the flesh had no part whatever in the birth of Christ. His human nature flowed as simply from the divine will as the presence of the divine upon earth. Mary, bowing in single-eyed and exquisite obedience, displays with touching beauty the submission and bowing of her heart and understanding to the revelation of God. "Behold the handmaid of the Lord [Jehovah], be it unto me according to thy word." He knew no sin; His human nature itself was conceived of the Holy Ghost. That holy thing which was born of the virgin was to be called the Son of God. He was truly and thoroughly man, born of Mary, but He was man born of God. So I see this title, Son of God, applied to the three several estates of Christ: Son of God, Creator, in Colossians, in Hebrews, and in other passages which allude to it; Son of God, as born in the world; and declared Son of God with power as risen again from the dead.
The cake anointed with oil, the power of the Spirit
The cake [6] was made mingled with oil, just as the human nature of Christ had its being and character, its taste, from the Holy Ghost, of which oil is ever and the known symbol. But purity is not power, and it is in another form that spiritual power, acting in the human nature of Jesus, is expressed.
The cakes were to be anointed with oil; and it is written how God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good and healing all that were oppressed of the devil. It was not that anything was wanting in Jesus. In the first place, as God, He could have done all things, but He had humbled Himself, and was come to obey. Hence, only when called and anointed, He presents Himself in public, although His interview with the doctors in the temple shewed His relation with the Father from the beginning.
The difference between new birth and the Spirit's anointing and sealing
There is a certain analogy in our case. It is a different thing to be born of God, and sealed and anointed with the Holy Ghost. The day of Pentecost, Cornelius, the believers of Samaria on whom the apostle laid their hands—all prove this, as also many passages on the subject. We are all "the sons of God by faith in Christ Jesus." But "because ye are sons, God hath sent forth the Spirit of his Son into your hearts." "In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession." "This spake he," says John, "of the Spirit, which they that believe on him should receive." The Holy Ghost may have produced, by a new nature, holy desires, and the love of Jesus, without the consciousness of deliverance and power—the joy of His presence in the knowledge of the finished work of Christ. As to the Lord Jesus, we know that this second act, of anointing, was accomplished in connection with the perfectness of His Person, as it could, because He was righteous in Himself, when, after His baptism by John (in which He who knew no sin placed Himself with His people, then the remnant of Israel, in the first movement of grace in their hearts, shewn in going to John, to be with them in all the path of that grace from beginning to end, its trials and its sorrows), He, sinless, was anointed by the Holy Ghost, descending in a bodily shape like a dove, and was led of the Spirit into the conflict for us, and returned conqueror in its power, in the power of the Spirit, into Galilee. I say conqueror in its power; for if Jesus had repulsed Satan simply by divine power as such, firstly, there evidently could have been no conflict; and secondly, no example or encouragement for us. But the Lord repulsed him by a principle which is our duty every day—obedience, intelligent obedience; employing the word of God, and repulsing Satan with indignation the moment he openly shews himself such [7]. If Christ entered into His course with the testimony and joy of a Son, He entered into a course of conflict and obedience (He might bind the strong man, but He had the strong man to bind).
So we. Joy, deliverance, love, abounding peace, the Spirit of sonship, the Father known as accepting us: such is the entrance to the christian course, but the course we enter on is conflict and obedience: leave the latter, and we fail in the former. Satan's effort was to separate these in Jesus. If Thou be the Son, use Thy power—make stones into bread—act by Thine own will. The answer of Jesus is, in sense, I am in the place of obedience—of servitude; I have no command. It is written, Man shall live by every word that proceeds out of the mouth of God. I rest in My state of dependence.
The power of the Spirit used by Jesus to display more perfect service
It was power, then, but power used in the state and in the accomplishment of obedience. The only act of disobedience which Adam could commit he did commit; but He, who could have done all things as to power, only used His power to display more perfect service, more perfect subjection. How blessed is the picture of the Lord's ways! and that, in the midst of the sorrows, and enduring the consequences of the disobedience, of man, of the nature He had taken in everything save sin. "For it became him, for whom are all things, and by whom are all things, [seeing the state we are in,] in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."
Jesus, then, was in the power of the Spirit in conflict. Jesus was in the power of the Spirit in obedience. Jesus was in the power of the Spirit in casting out devils, and bearing all our infirmities. Jesus was also in the power of the Spirit in offering Himself without spot to God; but this belonged rather to the burnt-offering. In what He did do, and in what He did not do, He acted by the energy of the Spirit of God. Hence it is that He presents an example to us, followed with mingled energies, but by a power by which we may do greater things, if it be His will, than He—not be more perfect, but do greater things; and morally, as the apostle tells us, all things. On earth He was absolutely perfect in obedience, but by that itself He did not, and, in the moral sense, could not, do many things, which He can do, and manifest now, by His apostles and servants. For, exalted at the right hand of God, He was to manifest, even as man, power, not obedience; "Greater things than these shall ye do, because I go to my Father."
The Christian place of obedience as servants to Christ
This puts us in the place of obedience, for by the power of the Spirit we are servants to Christ—diversities of ministrations, but the same Lord. Hence greater works were done by the apostles, but mingled in their personal walk with all sorts of imperfections. With whom did Jesus contend, even if He was in the right? before whom manifest the fear of man? when did He repent of an act which He had done, even if afterwards there was no reason for repentance? No! there was a greater exercise of power in apostolic service, as Jesus had promised; but in vessels whose weakness shewed all the praise to be of Another, and whose obedience was carried on in conflict with another will in themselves. This was the great distinction. Jesus had never need of a thorn in the flesh, lest He should be exalted above measure. Blessed Master! Thou didst speak that Thou knewest, and testifiedst that Thou hadst seen; but to do so Thou hadst emptied, humbled Thyself, made Thyself of no reputation, and taken the form of a servant, in order to our being exalted by it.
The height, the consciousness of the height, from which He came down, the perfectness of the will in which He obeyed where He was, made no exaltation needed to Him. Yet He looked on the joy that was set before Him, and was not ashamed, for He was humbled even to this, to rejoice in having respect to the recompense of reward. And He has been highly exalted. "Because of the savour of thy good ointments, thy name is as ointment poured forth." For there was yet besides, in the meat-offering, the frankincense—the savour of all Christ's graces.
The frankincense
How much of our graces is presented to the acceptance of man, and consequently the flesh often mistaken for grace, or mixed with it, being judged of according to the judgment of man! But in Jesus all His graces were presented to God. True, man could, or ought to have discerned them as the odour of the frankincense, diffusing itself around, where all was burnt to God; but it was all burnt as a sweet savour to God. And this is perfection.
How few so present their charity to God, and bring God into their charity, exercising it for and towards Him, though in behalf of man, so that they persevere nothing the less in its exercise, though the more they love, the less they be loved! it is for God's sake. So far as this is the case, it is indeed a sweet odour to God; but this is difficult: we must be much before God. This was perfectly the case with Christ; the more faithful He was, the more despised and opposed; the more meek, the less esteemed. But all this altered nothing, because He did all to God alone: with the multitude, with His disciples, or before His unjust judges, nothing altered the perfectness of His ways, because in all the circumstances all was done to God. The incense of His service and His heart, of His affections, went ever and always up, and referred themselves to God; and surely abundant frankincense, and sweet its odour, in the life of Jesus. The Lord smelled a sweet savour, and blessing flowed forth, and not the curse, for us. This was added to the meat-offering, for in truth it was in effect produced in His life by the Spirit, but always this frankincense ascended; so of His intercession, for it was the expression of His gracious love. His prayers, as the holy expression of dependence, infinitely precious and attractive to God, were all sweet odour, as frankincense, before Him. "The house was filled with the odour of the ointment." And just as sin is taking self instead of God, this was taking God instead of self, and this is perfection. And it is power too, because then circumstances have no power over self And this is perfection in going through the world. Jesus was always Himself in all circumstances; yet for that very reason we feel them all according to God—not self. We may add, too, as Satan led to one and so slavery to him, so the other is in the power and leading of the Holy Ghost.
Honey forbidden in the sacrifice
There was yet another thing forbidden, as well as leaven, in the sacrifice—namely, honey, that which was most sweet to the natural taste, as the affections of those we love after the flesh, happy associations, and the like. It is not that these were evil. "Hast thou found honey?" says the wise man, "eat so much as is sufficient, lest thou be filled therewith, and vomit it." When Jonathan took a little he had found in the wood, in the day of service and the energy of faith for Israel, his eyes were lightened. But it cannot enter into a sacrifice. He who could say, "Mother, behold thy son," and "Son, behold thy mother," even in the terrible moment of the cross, when His service was finished, could also say, "Woman, what have I to do with thee? [8]" when He was in the simplest accomplishment of His service. He was a stranger to His own mother's sons, as Levi, in the blessing of Moses, the man of God—Levi, who was offered as an offering to God of the people (Num. 8: 11), "who said unto his father and his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant."
Christ the food of the priests of God
Yet another thing remains to be observed. In the burnt-offering all was burnt to God, for Christ offered Himself wholly up to God. But the human nature of Christ is the food of the priests of God; Aaron and his sons were to eat what was not burned in the fire, of the meat-offering. Christ was the true bread, come down from heaven, to give life unto the world, that we (through faith, priests and kings) may eat thereof and not die. It was holy, for Aaron and his sons alone to eat; for who indeed ever fed on Christ but those who, sanctified by the Holy Ghost, live the life of faith, and feed on the food of faith? And is not Christ the food of our souls, as sanctified to God, yea, sanctifying us also ever to God? Do not our souls recognise in the meek and humble holy One—in Him who shines as the light of human perfectness and divine grace amongst sinful men—what feeds, nourishes, and sanctifies? Cannot our souls feel what it is to be offered to God, in tracing, by the sympathy of the Spirit of Jesus in us, the life of Jesus toward God, and before men in the world? An example to us, He presents the impress of a man living to God, and draws us after Him, and that by the attraction of what He was—Himself the force which carries on in the way He trod, while our delight and joy are in it. Are not our affections occupied and assimilated in dwelling with delight on what Jesus was here below? We admire, are humbled, and become conformed to Him through grace. Head and source of this life in us, the display of its perfection in Him draws forth and develops its energies and lowliness in us. For who could be proud in fellowship with the humble Jesus? Humble, He would teach us to take the lowest place, but that He had taken it Himself, the privilege of His perfect grace. Blessed Master, may we at least be near to and hidden in Thee!
Difference between eating of the meat- and peace-offerings
This is true, but there is a difference to be made here. In the peace-offerings there was also an eating of the Hesh of the sacrifice besides what the priests had. Those who ate were Israelites and clean, and they ate together as a convivial feast. There was a common enjoyment, fellowship, founded on the offering of the blood and of the fat to God, that is of Christ as offered to God in death for us—the sin-offerings are assimilated in this last (Lev. 4: 10, 26, 31, 35), and the partaking of those who partook of the feast was carefully connected with this. This was common and just joy, thanksgiving for blessings, or voluntarily as rejoicing in the Lord's blessing, it was "Shalom," and was fellowship in it, the fruit of redemption and grace. The case of the meat-offering was that of one, himself consecrated to God, entering into and feeding on the perfectness of Christ Himself as offering Himself to God. The priests alone ate of it as such.
The salt of the covenant of God
How vast too the grace which has introduced us into this intimateness of communion, has made us priests in the power of quickening grace, to partake of that in which God our Father delights; that which is offered to Him as a sweet savour, an offering made by fire to Jehovah; that with which the table of God is supplied! This is sealed by covenant as a perpetual, an eternal, portion. Hence the salt of the covenant of our God was not wanting in the sacrifice, in any sacrifice; the stability, the durability, the preservative energy of that which was divine, not always perhaps to us sweet and agreeable, was there—the seal, on the part of God, that it was no passing savour, no momentary delight, but eternal. For all that is of man passes; all that is of God is eternal; the life, the charity, the nature, and the grace continues. This holy separating power, which keeps us apart from corruption, is of God, partaking of the stability of the divine nature, and binding unto Him, not by what we are in will, but by the security of divine grace. It is active, pure, sanctifying to us, but it is of grace, and the energy of the divine will, and the obligation of the divine promise binds us indeed to Him, but binds by His energy and fidelity, not ours—energy which is mingled with and founded on the sacrifice of Christ, in which the covenant of God is sealed and assured infallibly, or Christ is not honoured. It is the covenant of God. Leaven and honey, our sin and natural affections, cannot find a place in the sacrifice of God, but the energy of His grace (not sparing the evil, but securing the good) is there to seal our infallible enjoyment of its effects and fruits. Salt did not form the offering, but it was never to be wanting in any—could not be in what was of God; it was indeed in every offering.
The essential characterisitic and the substance and essence of the meat-offering
We must remember in this offering, as in the former, that the essential characteristic, common indeed to all, was its being offered to God. This could not be said of Adam: in his innocence he enjoyed much from God; he returned, or should have returned, thankfulness for it; but it was enjoyment and thankfulness. He was not himself an offering to God. But this was the essence of Christ's life—it was offered to God; and hence separated from all around it, essentially separated [9]. He was holy, therefore, and not merely innocent: for innocence is the absence of—ignorance of—evil, not separation from it. God (who knows good and evil, but is infinitely above and separated from the evil, as it is opposite to Him) is holy. Christ was holy, and not merely innocent, being consecrated in all His will to God, and separate from the evil, and living in the energy of the Spirit of God. Also, as offered, the essence of the offering was the fine flour, oil, and frankincense, representing human nature, the Holy Ghost, and the perfume of grace. Negatively there was to be no leaven or honey: so, as to the manner, there was the mingling with oil and the anointing with oil; also, for every sacrifice, the salt of the covenant of God: here noticed, because in what concerned the grace of His human nature, what concerned man (a man offering Himself to God—not as dying, but as living, though tested even to death), it might have been supposed to be wanting, that it was as man's act just as good. But its being offered on the altar to God, burned as a sweet savour, and the three things first named, formed the substance and essence of the meat-offering.
[1] And this for a double reason: He came to meet our case, and we were in sin, and the basis of all must be blood-shedding in virtue of what God is, and His obedience all through must have this perfect character—unto death. Hence, too, there was no eating it. Sin being there, it was according to what God is, and wholly to God. Sin was before Him and He glorified as to it.
[2] Thus the holocaust gives what the sinful man's state according to God's glory needed; the meat-offering, the sinless perfect man in the power of the Spirit of God in obedience; for His life was obedience in love.
[3] In John, the divine displayed in man, specially comes out. Hence Gospel attracts the heart, while it offends infidelity.
[4] Judgment in the last day is according to works, but by the state of sin we were wholly alienated from God and lost.
[5] We never have any excuse for any sin of act or thought, because Christ's grace is sufficient for us, and God is faithful not to suffer us to be tempted above that which we are able to bear. It may be that at a given moment we may not have power, but then there has been neglect.
[6] This was in various forms, but all bringing out the two principles noticed. First, the great general truth: fine flour, oil poured on it, and frankincense; baken in the oven, cakes mingled, or wafers anointed, with oil—of course unleavened; if in a pan, flour unleavened mingled with oil; if in the frying-pan, fine flour with oil. Thus in all forms in which Christ could be looked at as Man, there was absence of sin; His human nature formed in the power and character of, and anointed also with, the Holy Ghost. For we may consider His human nature, as such in itself: oil is poured on it. I may see it tried to the uttermost: it is still purity, and the grace and expression of the Holy Ghost, in its inward nature, in it. I may see it displayed before men, and it is in Holy Ghost power. We may see both together in essential, in inward, reality of character, in public walk, in every part (as presented to God) of that nature which was perfect and formed by Holy Ghost power: absence of all evil, and the Holy Ghost's power is manifested in it. So, when broken into pieces, every part of it was anointed with oil, to shew that if Christ's life were, so to speak, taken to pieces, every detail and element of it was in the perfectness of, and characterised by, the Holy Ghost.
[7] The two first temptations (Matt. 4) were the wiles of the enemy. In the last he is openly Satan.
[8] In the first case in which this happens, after saying it, He goes down immediately with His disciples, and His mother John 2: 12), and brethren. He could be in the midst of all that influences man naturally, yet separate from it because He was inwardly perfect. All the gospels, and personally John 19: 26, shew these natural relations formed of God fully owned.
[9] This was what was properly signified by salt. So every sacrifice is seasoned with salt. Let your speech be always with grace, seasoned with salt. It is what gives a divine taste, a witness of God to everything.