Notes on the Book of Leviticus Part 16

All this is _government_. But by and by, Israel will be brought into possession of the land of Canaan on the ground of unqualified and unchangeable _grace_--grace exercised in divine righteousness, through the blood of the cross. It will not be by works of law, nor yet by the inst.i.tutions of an evanescent economy, but by that grace which "reigns through righteousness, by Jesus Christ our Lord." Wherefore, they shall never again be driven forth from their possession. No enemy shall ever molest them. They shall enjoy undisturbed repose behind the shield of Jehovah's favor. Their tenure of the land will be according to the eternal stability of divine grace and the efficacy of the blood of the everlasting covenant. "They shall be saved in the Lord with an everlasting salvation."

May the Spirit of G.o.d lead us into more enlarged apprehensions of divine truth, and endow us with a greater capacity to try the things that differ, and rightly to divide the word of truth.

CHAPTER XXVII.

This closing section of our book treats of the "singular vow," or the voluntary act whereby a person devoted himself or his property unto the Lord. "And the Lord spake unto Moses, saying, 'Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the Lord by thy estimation. And thy estimation shall be ... after the shekel of the sanctuary.'"

Now, in the case of a person devoting himself or his beast, his house or his field, unto the Lord, it was obviously a question of capacity or worth; and hence there was a certain scale of valuation, according to age. Moses, as the representative of the claims of G.o.d, was called upon to estimate, in each case, according to the standard of the sanctuary. If a man undertakes to make a vow, he must be tried by the standard of righteousness; and, moreover, in all cases, we are called upon to recognize the difference between _capacity_ and _t.i.tle_. In Exodus x.x.x. 15, we read, in reference to the atonement money, "The rich shall not give more, and the poor shall not give less, than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls." In the matter of atonement, all stood upon one common level. Thus it must ever be. High and low, rich and poor, learned and ignorant, old and young--all have one common t.i.tle. "There is no difference." All stand alike on the ground of the infinite preciousness of the blood of Christ. There may be a vast difference as to capacity; as to t.i.tle, there is none: there may be a vast difference as to experience; as to t.i.tle, there is none: there may be a vast difference as to knowledge, gift, and fruitfulness; as to t.i.tle, there is none. The sapling and the tree, the babe and the father, the convert of yesterday and the matured believer, are all on the same ground. "The rich shall not give more, and the poor shall not give less." Nothing more could be given; nothing less could be taken.

"We have boldness to enter into the holiest by the blood of Jesus."

This is our t.i.tle to enter. Our capacity to worship, when we have entered, will depend upon our spiritual energy. Christ is our t.i.tle: the Holy Ghost is our capacity. Self has nothing to do with either the one or the other. What a mercy! We get in by the blood of Jesus; we enjoy what we find there by the Holy Ghost. The blood of Jesus opens the door; the Holy Ghost conducts us through the house: the blood of Jesus opens the casket; the Holy Ghost unfolds the precious contents: the blood of Jesus makes the casket ours; the Holy Ghost enables us to appreciate its rare and costly gems.

But in Leviticus xxvii, it is entirely a question of ability, capacity, or worth. Moses had a certain standard, from which he could not possibly descend; he had a certain rule, from which he could not possibly swerve. If any one could come up to that, well; if not, he had to take his place accordingly.

What, then, was to be done in reference to the person who was unable to rise to the height of the claims set forth by the representative of divine righteousness? Hear the consolatory answer--"But if he be _poorer_ than thy estimation, then he shall present himself before _the priest_, and the priest shall value him; _according to his ability_ that vowed shall the priest value him." (Ver. 8.) In other words, if it be a question of man's undertaking to meet the claims of _righteousness_, then he must meet them; but if, on the other hand, a man feels himself wholly unable to meet those claims, he has only to fall back upon _grace_, which will take him up just as he is. Moses is the representative of the claims of divine righteousness: the priest is the exponent of the provisions of divine grace. The poor man who was unable to stand before Moses, fell back into the arms of the priest. Thus it is ever. If we cannot "_dig_," we can "_beg_;" and directly we take the place of a beggar, it is no longer a question of what we are able to _earn_, but of what G.o.d is pleased to _give_.

"Grace all the work shall crown Through everlasting days."

How happy it is to be debtors to grace! how happy to take, when G.o.d is glorified in giving! When man is in question, it is infinitely better to dig than to beg; but when G.o.d is in question, the case is the very reverse.

I would just add that I believe this entire chapter bears, in an especial manner, upon the nation of Israel. It is intimately connected with the two preceding chapters. Israel made "a singular vow" at the foot of Mount h.o.r.eb; but they were quite unable to meet the claims of law--they were far "poorer than Moses' estimation." But, blessed be G.o.d, they will come in under the rich provisions of divine grace.

Having learnt their total inability "to dig," they will not be "ashamed to beg;" and hence they shall experience the deep blessedness of being cast upon the sovereign mercy of Jehovah, which stretches, like a golden chain, "from everlasting to everlasting." It is well to be poor, when the knowledge of our poverty serves but to unfold to us the exhaustless riches of divine grace. That grace can never suffer any one to go empty away. It can never tell any one that he is too poor. It can meet the very deepest human need; and not only so, but it is glorified in meeting it. This holds good in every case. It is true of any individual sinner, and it is true with respect to Israel, who, having been valued by the lawgiver, have proved "poorer than his estimation." Grace is the grand and only resource for all. It is the basis of our salvation, the basis of a life of practical G.o.dliness, and the basis of those imperishable hopes which animate us amid the trials and conflicts of this sin-stricken world. May we cherish a deeper sense of grace, and more ardent desire for the glory.

We shall here close our meditations upon this most profound and precious book. If the foregoing pages should be used of G.o.d to awaken an interest in a section of inspiration which has been so much neglected by the Church in all ages, they shall not have been written in vain.

_C. H. M._