To recite all the declarations of the apostle Paul on this great theme would be a superfluous work. It is not through Christ's example or teachings, but _through his blood_ that we have "redemption, the forgiveness of sins." Ephes. 1:7. "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. 3:13), words which teach as explicitly as human language can, that Christ has delivered us from the penalty of the divine law, which is its curse, by bearing the curse in our behalf. This he did when he was hanged on the tree. His death on the cross was, then, _vicarious_, a death in our stead; and _propitiatory_, for in view of it G.o.d releases us from the curse of the law. This is what is meant by a _propitiatory_ sacrifice. Finally, as if to cut off all ground for the a.s.sertion that the efficacy of Christ's death lies wholly in its moral influence upon the human heart--its humbling, softening, and winning power--the apostle teaches that G.o.d has set forth Christ Jesus as a propitiation through faith in his blood for a manifestation of his righteousness, "_that he might be just, and the justifier of him that believeth in Jesus_." Rom. 3:25, 26.

Every word of this weighty pa.s.sage deserves serious consideration. We give by the side of the English version another translation, intended to be somewhat more literal:

Whom G.o.d hath set forth _to Whom G.o.d hath set forth, a be_ a propitiation, through propitiation, through faith, faith in his blood, to declare in his blood, for the his righteousness for the manifestation of his pa.s.sing over [marginal righteousness in respect to rendering] of sins that are the overlooking of sins that past, through the forbearance are past, through the of G.o.d. To declare, _I say_, forbearance of G.o.d--a at this time, his manifestation of his righteousness; that he might righteousness at the present be just, and the justifier of time; in order that he may be him which believeth in Jesus. just, and the justifier of him that believeth in Jesus.

From these words we learn: (1.) That G.o.d has publicly set forth Christ as a propitiatory sacrifice. The following paraphrase gives the probable connection of the words of the first clause: Whom G.o.d, by means of his blood, hath set forth as a propitiation through faith. But if we take the connection as given in our version, the propitiation is still through Christ's blood, and is thus a propitiatory or expiatory sacrifice. (2.) That the appropriation to individual sinners of this propitiation is conditioned on personal faith. Christ's propitiatory sacrifice does not, in and of itself, justify any man; but it provides a _ground_ whereby all may be justified, if they will believe in Jesus. (3.) That through Christ's propitiatory sacrifice G.o.d makes a public manifestation of his righteousness in showing mercy to sinners. The phrase, "the righteousness of G.o.d," may mean, in the usage of Paul, the righteousness--justification--which _he gives_ through faith.

But in connection with the words that follow, "that he might be just, and the justifier of him that believeth in Jesus," it can only mean righteousness as an attribute of G.o.d, his public justice, namely, as the lawgiver and governor of the world. (4.) That Christ's propitiatory sacrifice was necessary in order that G.o.d might show mercy to sinners consistently with the demands of his justice. For when the apostle says "that G.o.d might be just, and the justifier of him that believeth in Jesus," the words necessarily imply that, without this sacrifice, he could not have been just in justifying sinners. Christ's propitiation was not needed to make G.o.d more merciful _in his nature_; for in this respect he is unchangeably "the same yesterday, to-day, and for ever." But it _opens a way_ by which he may show mercy consistently with his justice and the sanct.i.ty of his law. When we raise inquiries concerning the interior nature of the atonement, we meet with deep mysteries, some of which are, perhaps, above the comprehension of finite human understanding.

But we can comprehend, and believe upon G.o.d's testimony, the great central fact of the gospel, that Christ offered himself to the Father to bear in human nature the curse of the divine law in behalf of sinners; and that G.o.d accepted this propitiatory offering as a satisfaction to his justice in such a sense that he can pardon all who believe in Christ without dishonor to himself or injury to his moral government.

13. We have considered Christ as the great Ant.i.type of the Levitical priests and sacrifices. Let us now go back and consider the _characteristics belonging to the types themselves_, beginning with the priesthood.

(1.) The first point in which the Levitical priests typified Christ was in their possession of _the same common human nature_ as those in whose behalf they acted. "For both he that sanctifieth [Christ] and they who are sanctified [believers] are all of one [one Father, having a common sonship as members of the same family of Adam]: for which cause he is not ashamed to call them brethren" (Heb. 2:11); and again: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same" (ver. 14); and still further: "Wherefore in all things it behooved him to be made like unto his brethren; that he might be a merciful and faithful High Priest in things pertaining to G.o.d, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted" (ver. 17, 18; and compare 4:15). Accordingly the priests who typified Christ were taken from among men, not angels; and "able to have compa.s.sion on the ignorant, and on them that are out of the way," being themselves "compa.s.sed with infirmity." Heb. 5:1, 2.

(2.) The Levitical priests, again, were _appointed to their office by G.o.d_: "And no man taketh this honor upon himself, but he that is called of G.o.d, as was Aaron. So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchizedec." Heb. 5:4-6.

(3.) The Levitical priests, once more, were _mediators between G.o.d and the people_. After the establishment of their priesthood, no Israelite or sojourner in the land could approach G.o.d with sacrifices and oblations in his own right, and be his own priest. He must come to G.o.d through the priesthood of his appointment--an expressive type of the great truth announced by Christ; "I am the way, and the truth, and the life: no man cometh unto the Father but by me." John 14:6.

(4.) Finally, the Levitical priests were not only mediators between G.o.d and men, but _mediators through propitiatory sacrifices_. They were ordained to "offer both gifts and sacrifices for sins." Heb. 5:1; 8:3.

"Wherefore," adds the writer, "it is of necessity that this man [Christ]

have somewhat also to offer." Heb. 8:3. They offered the blood of bulls and goats, which made expiation only in a typical way; he offered to G.o.d his own blood as a real propitiation for sin. Heb. 7:27; 9:12-28; 10:10-14.

The points of _dissimilarity_ between the Levitical priests and Christ, as stated in the epistle to the Hebrews, all serve to ill.u.s.trate the superior dignity and efficacy of his priesthood. They were sinful men, and as such needing to offer sacrifice first for their own sins (chap.

5:3); but he is "holy, harmless, undefiled, separate from sinners, and made higher than the heavens" (chap. 7:26). They were many, "because they were not suffered to continue, by reason of death:" but he, "because he continueth ever, hath an unchangeable priesthood." Chap.

7:23, 24. Their offerings could not take away sin. They were only typical of expiation, and therefore needed to be continually repeated.

But Christ has by his one offering "perfected for ever them that are sanctified"--perfected them in respect to the expiation of sin, which is the foundation on which the work of personal sanctification rests. Heb.

10:11, 12.

Mediatorship between G.o.d and man through propitiatory sacrifice const.i.tutes the central idea of priesthood. The Levitical priests did indeed make intercession for the people in the burning of sweet incense (see above, No. 8), and in presenting to G.o.d their unb.l.o.o.d.y offerings, but all this was done _through the blood of atonement_. We see, then, how false and mischievous is the idea that there can be true mediating priests under the New Testament dispensation. Christ appeared once for all "to put away sin by the sacrifice of himself" (Heb. 9:25-28; 10:10-12), since which no further sacrifice is needed, or can be lawfully offered. Christ also opened to all believers through his blood a new and living way of access to G.o.d, through which they can come boldly to the throne of grace, having no need of human mediators. Heb. 10:18-22. Believers as a body are "a holy priesthood, to offer up spiritual sacrifices, acceptable to G.o.d by Jesus Christ." 1 Pet. 2:5. They present themselves to G.o.d "a living sacrifice, holy, acceptable to G.o.d." Rom. 12:1. They "offer the sacrifice of praise to G.o.d continually, that is, the fruit of their lips, giving thanks to his name." Heb. 13:15.

These spiritual sacrifices offered by the body of believers through Christ, their glorified High Priest, are the only sacrifices known to the New Testament church.

Of the high priest's garments, made by divine direction "for glory and for beauty," we cannot here speak in detail. Suffice it to say that they represented in general the dignity and excellence of his office, as the divinely appointed mediator between G.o.d and the covenant people. The golden plate with the inscription HOLINESS TO THE LORD is its own interpreter. The twelve names of the tribes of Israel, graven on two precious stones, and borne on the shoulders of the high priest, six on each shoulder, and then the same twelve graven on twelve gems, and borne on his breast as he ministered before the Lord, beautifully typify Christ our great High Priest, who bears his people on his shoulders by his almighty power and efficacious atonement, and on his heart by his everlasting love.

14. From the typical priests we naturally pa.s.s to the consideration of the _typical sacrifices_ offered by them. Upon Noah's leaving the ark, G.o.d prohibited the eating of blood on the ground that it is the _life_ of the animal. Gen. 9:4. The reason of this prohibition is unfolded in a pa.s.sage of the Mosaic law, which clearly sets forth the nature and design of b.l.o.o.d.y offerings: "And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, I will even set my face against that soul that eateth blood, and will cut him off from among his people. For 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." Lev. 17:10, 11. Hence the sprinkling of the sacrificial blood by the priest as a sign of expiation, a rite that will be more particularly considered hereafter (No. 15). The reason that the _blood_ makes the atonement is that "the _life_ of the flesh is in the blood." The scriptural idea, then, of a sacrifice is the offering to G.o.d of one life in behalf of another that has been forfeited by sin--the life of the innocent beast instead of the life of the guilty offerer.

This general idea of the vicarious and propitiatory nature of sacrifices comes out with beautiful simplicity and clearness in the book of Job: "And it was so when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, _It may be that my sons have sinned_, and cursed G.o.d in their hearts." Chap.

1:5. And again: "My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly." Chap. 42:7, 8. The sacrifices of the Mosaic law were of various kinds, implying various accessory ideas. But underlying them all was the fundamental idea of _propitiation through blood_. Hence the writer to the Hebrews, when commenting on the transaction recorded in Exodus, chap. 24:4-8, says: "And almost all things are by the law purged with blood; and without shedding of blood is no remission." Heb. 9:22. The only exception was in the case of the poor man who was "not able to bring two turtle doves or two young pigeons." He was allowed to "bring for his offering the tenth part of an ephah of fine flour for a sin-offering" (Lev. 5:11), upon the principle that G.o.d "will have mercy and not sacrifice."

No orderly cla.s.sification of sacrifices is to be sought without the pale of the Jewish ceremonial. The burnt-offerings, for example, mentioned in the book of Job, had the force of proper sin-offerings. Chaps. 1:5; 42:8. The cla.s.sification in the book of Leviticus is into burnt-offerings, sin-offerings, trespa.s.s-offerings, and peace-offerings.

But they may be most conveniently considered in the order of their presentation, when two or more of them were offered on the same occasion, as when Aaron and his sons were consecrated to the priesthood, and the people sanctified in connection with this transaction (Lev.

chaps 8, 9), and in the offerings of the great day of atonement (Lev.

chap. 16).

Here the _sin-offering_ naturally held the first place; for this, as its name indicates, was wholly expiatory and propitiatory, bringing the offerer into a state of forgiveness and divine favor. The sin-offerings had reference (1) to sin generally, as when Aaron and his sons were consecrated and the people sanctified, and when, on the annual day of atonement, expiation was made for the sins of the past year; (2) to specific offences (Lev. chaps. 4, 5), The exact distinction between the sin-offering and the _trespa.s.s-offering_ is of difficult determination.

Both were alike expiatory, were in fact subdivisions of the same cla.s.s of offerings. A comparison of the pa.s.sages in which trespa.s.s-offerings are prescribed (Lev. 5:1; 6:1-7; Numb. 5:6-8) seems to indicate that they belonged especially to trespa.s.ses for which rest.i.tution could be made.

Next in the order of sacrifices, though first in dignity, came the _burnt-offering_, also called _holocaust_ (Heb. _kalil_) that is, _whole burnt-offering_, the characteristic mark of which was the consuming of the whole by fire (Lev. chap. 1). It is conceded by all that this was a _symbol of completeness_; but in what respect is a question that has been answered in different ways. Some refer the completeness to the offering itself, as that form of sacrifice which embraces in itself all others (Rosenmuller on Deut. 33:10); or, as the most perfect offering, inasmuch as it exhibits the idea of offering in its completeness and generality, and so concentrates in itself all worship. Bahr, Symbolik, vol. 2, p. 362. But we cannot separate, in the intention of G.o.d, the completeness of the form from the state of the offerer's mind. The burnt-offering was indeed, in its outward form, the most perfect of all sacrifices, for which reason it excluded female victims, as relatively inferior to the male s.e.x. But because of this its completeness and generality it signified the _entire self-consecration of the offerer to G.o.d_. Winer and others after Philo. But this, let it be carefully remembered, was a self-consecration that could be made only _through the blood of expiation_, to indicate which, the blood of the burnt-offering was sprinkled by the priest "round about upon the altar;" or, in the case of a bird, where the quant.i.ty was too small to be thus sprinkled, was "wrung out at the side of the altar."

The _peace-offering_ (more literally, _offering of renditions_; that is, offering in which the offerer rendered to G.o.d the tribute of praise and thanksgiving which was his due) was in all its different subdivisions--thank-offering, votive offering, free-will offering (Lev.

7:11-16)--a _eucharistic_ offering. Hence its _social_ character. After the sprinkling of the blood, the burning of the prescribed parts on the altar, and the a.s.signment to the priest of his portion, the offerer and his friends feasted joyfully before the Lord on the remainder. Lev.

chap. 3 compared with chap. 7:11-18. In the case of monarchs, like David and Solomon, the whole nation was feasted. 2 Sam. 6:17-19; 1 Kings 8:62-66. Hence the Messiah, as the great King of all nations, is beautifully represented as paying his peace-offerings to G.o.d for the deliverance granted him from his foes, and as summoning all nations to the sacrificial feast: "My praise shall be of thee in the great congregation; I will pay my vows [vows in the form of peace-offerings]

before them that fear him. The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. All the ends of the world shall remember and turn unto the Lord," etc. Psa.

22:25-31. The peace-offering naturally followed the burnt-offering, as that did the sin-offering in the sanctification of the Israelitish congregation. Lev. 9:15-18. It signified joyful communion with G.o.d in thanksgiving and praise; but this, too, only _through the blood of the victim_ sprinkled upon the altar as a sign of expiation. Lev. chap. 3.

In these three cla.s.ses of offerings, then, we have typically set forth, first, _expiation_ restoring man to G.o.d's favor, then _self-consecration_, then holy _communion_ in thanksgiving and praise--ALL THREE ONLY THROUGH THE SPRINKLING OF THE BLOOD OF CHRIST, the great Ant.i.type of the Levitical priests and sacrifices.

The sacrificial nature of the _pa.s.sover_ appears in the direction given at its inst.i.tution that the blood of the paschal lamb should be sprinkled on the lintel and two side-posts of the house where it was eaten as a protection against the destroyer of the first-born (Exod.

12:22, 23); and in the ordinance afterwards established, requiring that it should be slain at the sanctuary (Deut. 16:1-8), and its blood sprinkled upon the altar. 2 Chron. 30:16; 35:11. Its character approached very near to that of the peace-offerings. It was a joyous festival, commemorative of the deliverance of Israel from Egyptian bondage; and thus typically shadowing forth the higher redemption of G.o.d's people from the bondage of sin. As the blood of the paschal lamb sprinkled on the doors of the houses protected the inmates from the destroyer of the first-born, so does the blood of Christ protect all who through faith receive its expiatory power from the wrath to come. As the Israelites feasted joyfully on the flesh of the paschal lamb, so does the church feed by faith on the great ant.i.typal Lamb of G.o.d, who is the true Pa.s.sover sacrificed for us. 1 Cor. 5:7.

There were some other sacrifices of a special character, such as those by which the covenant between G.o.d and the people was ratified (Exod.

24:3-8); the ram of consecration, when Aaron and his sons were inducted into the priesthood (Lev. 8:22-30); the sacrifice and other rites connected with the cleansing of the leper (Lev. 14:1-32); the sacrifice of the red heifer from which were prepared the ashes of purification (Numb. chap. 19); the sacrifice of the heifer in the case of an uncertain murder (Deut. 21:1-9). Respecting these, it is only necessary to remark generally that, whatever other ideas were typified by them, that of expiation through blood was not wanting.

It was required by the law that all the sacrificial victims should be without blemish, not only because the offering to G.o.d of an imperfect victim would have been an affront to his majesty (Mal. 1:8, 13, 14), but especially because a perfect victim could alone typify the Lamb of G.o.d, "without blemish and without spot," who was offered on Calvary as the propitiation for the sins of the whole world. 1 Pet. 1:19, 20.

Of the _unb.l.o.o.d.y offerings_ [_oblations_, called in our version _meat-offerings_], some were supplementary to the sacrifices, being necessary to their completeness. Such was the salt which, as a symbol of purity and friendship, was prescribed for all meat offerings (Lev.

2:13), and seems to have been used with all sacrifices also. Ezek. 43:24 compared with Mark 9:49. Such, also were the flour, wine, and oil offered with the daily sacrifice (Exod. 29:40), and in certain other cases. Lev. 8:26; 9:17; 14:10, etc. Other oblations, like those prescribed in the second chapter of Leviticus, were presented by themselves, as expressions of love, grat.i.tude, and devotion to G.o.d on the part of the offerers. After a portion of them, including all the frankincense, had been burned on the altar, the rest went to Aaron and his sons as their portion.

The priests also received specified portions from the peace-offerings of the people, the trespa.s.s-offerings, and the sin-offerings the blood of which was not carried into the sanctuary. See Lev. chap. 6:24-7:34.

15. Of the _typical transactions_ connected with the offering of sacrifices and oblations we notice the following:

(1.) In all cases the offerer _laid his hands upon the head of the victim_. The meaning of this act may be inferred from the first mention of it in the Levitical ceremonial: "And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." Lev. 1:4. The act in question was, then, the solemn dedication to Jehovah of the victim for the end proposed. By the laying on of his hands, he presented it to G.o.d as his offering to make atonement for his soul, and G.o.d accepted it as such. From the very nature of the offering, this act of presentation contained an acknowledgment of guilt that needed expiation, but there was no formal transfer of his sins to the victim, as in the case of the scape-goat.

See below, No. 16.

(2.) The _waving_ and _heaving_ of offerings belonged to the priests alone. Both were manifestly acts of presentation and dedication to G.o.d.

For example, the loaf of bread, cake of oiled bread, and wafer of unleavened bread employed upon the occasion of Aaron's consecration were first placed in his hands to be waved before the Lord, and then burned by Moses on the altar of burnt-offering. Exod. 29:23-25. So also the breast of the ram of consecration was waved, and the right shoulder heaved, before they were eaten by Aaron and his sons (Exod. 29:26-28); the lamb of the leper who had been healed, with the accompanying oblation, was waved by the priest before the Lord before slaying it.

Lev. 14:12, seq.

According to the rabbins, the waving consisted of a movement forwards and backwards. Some think that there was also a lateral motion from right to left and the reverse. The heaving was a movement upwards and downwards. The ground of the distinction between these two forms of presentation to Jehovah is uncertain. We only know that the ceremony of heaving was restricted to certain cases. Thus the breast of the peace-offerings was always waved, and the right shoulder heaved, before they were given to the priests as their portion. Lev. 7:28-34.

(3.) The _sprinkling of the victim's blood_ was a most weighty part of the ceremonial, for by this expiation was symbolized. It was accordingly restricted to the priest, who was the appointed mediator between G.o.d and the people. The sevenfold sprinkling of the blood that was carried into the sanctuary (Lev. 4:6, 17; 16:14, 19), and in certain other cases (Lev. 8:11; 14:7, 51) denoted the _completeness_ of the expiation, seven being the well-known symbol of perfection. Hence the New Testament beautifully represents believers as purified from sin by the sprinkling of the blood of Christ, the great Ant.i.type of the Mosaic sacrifices.

Heb. 9:13, 14; 10:22; 12:24; 1 Pet. 1:2.

Kindred to the rite of sprinkling was the application of the victim's blood to the horns of the altar and to the person of the offerer. Exod.

29:12, 20; Lev. 4:7, 18, 25, 30; 8:15, 24; 14:14, etc.

(4.) The _burning_ of the offering, or of certain specified parts of it, upon the altar, whereby its odor ascended up to heaven, was a natural expression of dedication to G.o.d. Compare Gen. 8:21, Lev. 1:9, etc.

16. We have seen the typical import of the furniture of the tabernacle (Nos. 8 and 9 above). That the _tabernacle itself_, considered generally, had also a typical meaning, is admitted by all who believe in revelation. But when we come to the consideration of details, we encounter diversities of interpretation which cannot be here considered.

We notice only the following points:

(1.) The Mosaic tabernacle was, as we have seen, G.o.d's visible earthly dwelling-place. As such, it shadowed forth his real presence and glory, first, in the church of the redeemed on earth through Jesus Christ; secondly, in the glorified church in heaven. Some think that the outer sanctuary, with its altar of incense, its golden candlestick, and its table of show-bread, typified G.o.d's presence with the church militant, through her divinely-appointed ordinances; and the inner sanctuary, his presence with the church triumphant in heaven.

(2.) Under the Mosaic economy, the people were not admitted to either sanctuary. They could approach G.o.d only through the mediation of the priests. The priests themselves entered the outer sanctuary daily to burn incense and perform the other prescribed services; but the high priest alone was permitted to enter the most holy place once every year with the blood of the sin-offering. This represented that, under the old dispensation, the way of access to G.o.d on the part of sinners was not yet made manifest. In respect to the holy of holies, we have the express statement of inspiration: "But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." Heb. 9:7, 8. By parity of reason, the principle holds good in respect to the exclusion of the people from the outer sanctuary. We are informed, accordingly, that when Christ cried upon the cross with a loud voice, "It is finished," and gave up the ghost, "the vail of the temple was rent in twain from the top to the bottom." Matt. 27:50, 51; Mark 15:37, 38; Luke 23:45, 46. By this was signified that now the way of access to G.o.d was opened through Christ's blood to all believers; so that they const.i.tute a spiritual priesthood, having access to G.o.d within the vail without the help of any earthly mediation, that they may there "offer up spiritual sacrifices, acceptable to G.o.d by Jesus Christ." Heb. 7:25; 10:19, 20; 1 Pet. 2:5, 9; Rev. 1:6.

(3.) The typical character of the tabernacle appears very strikingly in the ceremonies of the great day of atonement. Lev. chap. 16. After the high-priest had first offered a sin-offering for himself, and sprinkled its blood in the inner sanctuary upon and before the mercy-seat seven times, he brought the two goats that had been appointed for the expiation of the people, one for a sin-offering, the other for a scape-goat, the office of each being determined by lot. When he had slain the goat of the sin-offering, he carried its blood into the most holy place, and sprinkled it also seven times upon and before the mercy-seat, to "make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins (ver. 16)." Then it was directed that the live goat should be brought: "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities into a land not inhabited; and he shall let go the goat in the wilderness." Ver. 21, 22. By this double ceremonial was signified, first, that Christ should _expiate_ our sins by his own blood; secondly, that through this expiation he should _bear_ them in his own person, and thus _remove_ them far away from us. The Jewish high priest entered year by year through the earthly tabernacle into G.o.d's presence with the blood of the sin-offering, that he might sprinkle it before the mercy-seat. But Christ, our great High Priest, has entered "by a greater and more perfect tabernacle not made with hands" into heaven itself, to present his own blood before the throne of G.o.d as a perfect propitiation for our sins. Heb 9:11, 12, 24.

The striking ceremonial connected with the scape-goat on the great day of atonement (Lev. chap. 16) is never to be interpreted separately, but always in connection with the other goat, which was slain as a sin-offering, and its blood carried within the vail into the most holy place. The inadequacy of the type made it necessary that _two_ goats should be used in this _one_ service, one to represent the expiation of the people's sin through the sprinkling of its blood; the other, the vicarious bearing and taking away of their sin. Whatever difficulties are connected with the interpretation of the Hebrew word rendered in our version "for a scape-goat" (Hebrew, _la-azazel_), the typical meaning of the transaction is clear, and it has its fulfilment only in Christ, who has _expiated_, and so _taken away_, the sin of the world.

(4.) In the case of the more solemn sacrifices--the sin-offerings for the high-priest and for the congregation (Lev. 4:1-21; chap. 16)--the expiatory blood was carried into the sanctuary to be presented before G.o.d. But the victim was in all cases slain without the sanctuary; and when its blood was carried into the sanctuary, its body typically bearing the curse of the violated law, was burned without the camp. In correspondence with this, the writer to the Hebrews reminds us that "Jesus also, that he might sanctify the people with his own blood, suffered without the gate." Heb. 13:11, 12. He suffered "without the gate" in a two-fold sense. As a condemned malefactor, he was thrust out of the holy city, which answered to the ancient Israelitish camp, and there he expiated on the cross the sin of the world. He also suffered "without the gate" of the true holy city, the heavenly Jerusalem, which he left that he might tabernacle among men and die for their redemption; and having accomplished this work, he went "by his own blood" into the heavenly holy of holies, there to make intercession for us.

The dignity and sacredness of these solemn sin-offerings made it necessary that a clean place should be selected for the burning of the flesh; but inasmuch as they were typically laden with the curse of sin, they were carried without the precincts of the camp where G.o.d dwelt, and there consumed, where the ashes of all the b.l.o.o.d.y offerings were poured out. Lev. 4:11, 12, 21; 16:27. The man, moreover, who performed the service of burning the sin-offering on the day of atonement, having been typically defiled by contact with it, was required to wash his clothes and bathe his flesh in water before coming into the camp. Lev. 16:28. In the case of the scape-goat, "the wilderness," the "land not inhabited,"