The priesthood being instituted, as in the two preceding chapters, we are here introduced to the position of true priestly worship and communion. The order is marked and instructive, and, moreover, precisely corresponds with the order of the believer's experience. At the brazen altar, he sees the ashes of his sins; he then sees himself linked with One who, though personally pure and spotless, so that He could be anointed without blood, has, nevertheless, associated us with Himself in life, righteousness, and favor; and, finally, he beholds, in the golden altar, the preciousness of Christ, as the material on which the divine affections feed.

Thus it is ever; there must be a brazen altar and a priest before there can be a golden altar and incense. Very many of the children of God have never passed the brazen altar; they have never yet, in spirit, entered into the power and reality of true priestly worship. They do not rejoice in a full, clear, divine sense of pardon and righteousness,—they have never reached the golden altar. They hope to reach it when they die; but it is their privilege to be at it now. The work of the cross has removed out of the way every thing which would act as a barrier to their free and intelligent worship. The present position of all true believers is at the golden altar of incense.

This altar typifies a position of wondrous blessedness. There we enjoy the reality and efficacy of Christ's intercession. Forever done with self and all pertaining thereto, so far as any expectation of good is concerned, we are to be occupied with what He is before God. We shall find nothing in self but defilement. Every exhibition of it is defiling; it has been condemned and set aside in the judgment of God, and not a shred or particle thereof is to be found in the pure incense and pure fire, on the altar of pure gold: it could not be. We have been introduced, "by the blood of Jesus," into the sanctuary—a sanctuary of priestly service and worship, in which there is not so much as a trace of sin. We see the pure table, the pure candlestick, and the pure altar; but there is nothing to remind us of self and its wretchedness. Were it possible for aught of that to meet our view, it could but prove the death-knell of our worship, mar our priestly food, and dim our light. Nature can have no place in the sanctuary of God. It, together with all its belongings, has been consumed to ashes; and we are now to have before our souls the fragrant odor of Christ, ascending in grateful incense to God: this is what God delights in. Every thing that presents Christ in His own proper excellence is sweet and acceptable to God. Even the feeblest expression or exhibition of Him, in the life or worship of a saint, is an odor of a sweet smell in which God is well pleased.

Too often, alas! we have to be occupied with our failures and infirmities. If ever the workings of indwelling sin be suffered to rise to the surface, we must deal with our God about them, for He cannot go on with sin. He can forgive it, and cleanse us from it; He can restore our souls by the gracious ministry of our great High-Priest; but He cannot go on in company with a single sinful thought. A light or foolish thought, as well as an unclean or covetous one, is amply sufficient to mar a Christian's communion, and interrupt his worship. Should any such thought spring up, it must be judged and confessed, ere the elevated joys of the sanctuary can be known afresh. A heart in which lust is working is not enjoying the proper occupations of the sanctuary. When we are in our proper priestly condition, nature is as though it had no existence; then we can feed upon Christ: we can taste the divine luxury of being wholly at leisure from ourselves, and wholly engrossed with Christ.

All this can only be produced by the power of the Spirit. There is no need of seeking to work up nature's devotional feelings, by the various appliances of systematic religion; there must be pure fire as well as pure incense. (Comp. Lev. x. 1, with xvi. 12.) All efforts at worshiping God by the unhallowed powers of nature come under the head of "strange fire." God is the object of worship; Christ the ground and the material of worship; and the Holy Ghost the power of worship.

Properly speaking, then, as in the brazen altar we have Christ in the value of His sacrifice, so in the golden altar we have Christ in the value of His intercession. This will furnish my reader with a still clearer sense of the reason why the priestly office is introduced between the two altars. There is, as might be expected, an intimate connection between the two, for Christ's intercession is founded upon His sacrifice. "And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin-offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord." All rests upon the immovable foundation of SHED BLOOD. "Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." (Heb. ix. 22-24.)

From verse 11-16 we have the atonement money for the congregation. All were to pay alike.—"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 must stand on one common platform. There may be a vast difference in knowledge, in experience, in capacity, in attainment, in zeal, in devotedness, but the ground of atonement is alike to all. The great apostle of the Gentiles and the feeblest lamb in all the flock of Christ stand on the same level as regards atonement. This is a very simple and a very blessed truth. All may not be alike devoted and fruitful; but "the precious blood of Christ," and not devotedness or fruitfulness, is the solid and everlasting ground of the believer's rest. The more we enter into the truth and power of this, the more fruitful shall we be.

In the last chapter of Leviticus we find another kind of valuation. When any one made "a singular vow," Moses valued him according to his age. In other words, when any one ventured to assume the ground of capacity, Moses, as the representative of the claims of God, estimated him "after the shekel of the sanctuary." If he were "poorer" than Moses' estimation, then he was to "present himself before the priest," the representative of the grace of God, who was to value him "according to his ability that vowed."

Blessed be God, we know that all His claims have been answered, and all our vows discharged, by One who was at once the Representative of His claims and the Exponent of His grace, who finished the work of atonement upon the cross, and is now at the right hand of God. Here is sweet rest for the heart and conscience. Atonement is the first thing to get hold of, and we shall never lose sight of it. Let our range of intelligence be ever so wide, our fund of experience ever so rich, our tone of devotion ever so elevated, we shall always have to fall back upon the one simple, divine, unalterable, soul-sustaining doctrine of THE BLOOD. Thus it has ever been in the history of God's people, thus it is, and thus it ever will be. The most deeply-taught and gifted servants of Christ have always rejoiced to come back to "that one well-spring of delight," at which their thirsty spirits drank when first they knew the Lord; and the eternal song of the Church in glory will be, "Unto Him that loved us, and washed us from our sins in His own blood." The courts of heaven will ever resound with the glorious doctrine of the blood.

From verse 17-21 we are presented with "the brazen laver and its foot"—the vessel of washing and the basis thereof. These two are always presented together. (See chap. xxx. 28; xxxviii. 8; xl. 11.) In this laver the priests washed their hands and feet, and thus maintained that purity which was essential to the proper discharge of their priestly functions. It was not, by any means, a question of a fresh presentation of blood; but simply that action by which they were preserved in fitness for priestly service and worship.—"When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: so they shall wash their hands and their feet, that they die not."

There can be no true communion with God, save as personal holiness is diligently maintained. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." (1 John i. 6.) This personal holiness can only flow from the action of the Word of God on our works and ways.—"By the words of Thy lips I have kept me from the paths of the destroyer." Our constant failure in priestly ministry may be accounted for by our neglecting the due use of the laver. If our ways are not submitted to the purgative action of the Word—if we continue in the pursuit or practice of that which, according to the testimony of our own consciences, the Word distinctly condemns, the energy of our priestly character will assuredly be lacking. Deliberate continuance in evil and true priestly worship are wholly incompatible. "Sanctify them through Thy truth: Thy Word is truth." If we have any uncleanness upon us, we cannot enjoy the presence of God. The effect of His presence would then be to convict us by its holy light. But when we are enabled, through grace, to cleanse our way, by taking heed thereto according to God's Word, we are then morally capacitated for the enjoyment of His presence.

My reader will at once perceive what a vast field of practical truth is here laid open to him, and also how largely the doctrine of the brazen laver is brought out in the New Testament. Oh that all those who are privileged to tread the courts of the sanctuary, in priestly robes, and to approach the altar of God, in priestly worship, may keep their hands and feet clean by the use of the true laver.

It may be interesting to note that the laver, with its foot, was made "of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation." (See chap. xxxviii. 8.) This fact is full of meaning. We are ever prone to be "like a man beholding his natural face in a glass; for he beholdeth himself and goeth away, and straightway forgetteth what manner of man he was." Nature's looking-glass can never furnish a clear and permanent view of our true condition. "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James i. 23-25.) The man who has constant recourse to the Word of God, and who allows that Word to tell upon his heart and conscience, will be maintained in the holy activities of the divine life.

Intimately connected with the searching and cleansing action of the Word is the efficacy of the priestly ministry of Christ. "For the Word of God is quick and powerful [i.e., living and energetic], and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do." Then the inspired apostle immediately adds, "Seeing then that we have a great High-Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.[15] Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." (Heb. iv. 12-16.)

The more keenly we feel the edge of the Word, the more we shall prize the merciful and gracious ministry of our High-Priest. The two things go together. They are the inseparable companions of the Christian's path. Hence, it is only as I am making use of the laver that I can approach the altar. Worship must ever be presented in the power of holiness. We must lose sight of nature, as reflected in a looking-glass, and be wholly occupied with Christ, as presented in the Word. In this way only shall the "hands and feet"—the works and ways—be cleansed, according to the purification of the sanctuary.

From verse 22-33 we have the "holy anointing oil," with which the priests, together with all the furniture of the tabernacle, were anointed. In this we discern a type of the varied graces of the Holy Ghost, which were found, in all their divine fullness, in Christ. "All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." (Ps. xlv. 8.) "God anointed Jesus of Nazareth with the Holy Ghost and with power." (Acts x. 38.) All the graces of the Spirit, in their perfect fragrance, centred in Christ; and it is from Him alone they can flow. He, as to His humanity, was conceived of the Holy Ghost; and, ere He entered upon His public ministry, He was anointed with the Holy Ghost; and finally, when He had taken His seat on high, in token of an accomplished redemption, He shed forth upon His body, the Church, the precious gifts of the Holy Ghost. (See Matt. i. 20; iii. 16, 17; Luke iv. 18, 19; Acts ii. 33; x. 45, 46; Eph. iv. 8-13.)

It is as those who are associated with this ever-blessed and highly-exalted Christ that believers are partakers of the gifts and graces of the Holy Ghost; and, moreover, it is as they walk in habitual nearness to Him that they either enjoy or emit the fragrance thereof. The unrenewed man knows nothing of this. "Upon man's flesh it shall not be poured." The graces of the Spirit can never be connected with man's flesh, for the Holy Ghost cannot own nature. Not one of the fruits of the Spirit was ever yet produced "in nature's barren soil." We "must be born again." It is only as connected with the new man, as being part of "the new creation," that we can know any thing of the fruits of the Holy Ghost. It is of no possible value to seek to imitate those fruits and graces. The fairest fruits that ever grew in nature's fields, in their highest state of cultivation—the most amiable traits which nature can exhibit—must be utterly disowned in the sanctuary of God. "Upon man's flesh shall it not be poured; neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people." There must be no counterfeit of the Spirit's work; all must be of the Spirit—wholly, really of the Spirit. Moreover, that which is of the Spirit must not be attributed to man. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.)

There is a very beautiful allusion to this "holy anointing oil" in one of the "songs of degrees."—"Behold," says the Psalmist, "how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments." (Psalms cxxxiii. 1, 2.) The head of the priestly house being anointed with the holy oil, the very "skirts of his garments" must exhibit the precious effects. May my reader experience the power of this anointing! May he know the value of having "an unction from the Holy One," and of being "sealed with that Holy Spirit of promise"! Nothing is of any value in the divine estimation save that which connects itself immediately with Christ, and whatever is so connected can receive the holy anointing.

In the concluding paragraph of this most comprehensive chapter, we have the "sweet spices tempered together, pure and holy." This surpassingly precious perfume presents to us the unmeasured and unmeasurable perfections of Christ. There was no special quantity of each ingredient prescribed, because the graces that dwell in Christ, the beauties and excellencies that are concentrated in His adorable Person, are without limit. Naught save the infinite mind of Deity could scan the infinite perfections of Him in whom all the fullness of Deity dwelleth; and as eternity rolls along its course of everlasting ages, those glorious perfections will ever be unfolding themselves in the view of worshiping saints and angels. Ever and anon, as some fresh beams of light shall burst forth from that central Sun of divine glory, the courts of heaven above, and the wide fields of creation beneath, shall resound with thrilling Alleluiahs to Him who was, who is, and who ever shall be the object of praise to all the ranks of created intelligence.

But not only was there no prescribed quantity of the ingredients; we also read, "Of each there shall be a like weight." Every feature of moral excellence found its due place and proper proportions in Christ. No one quality ever displaced or interfered with another; all was "tempered together, pure and holy," and emitted an odor so fragrant that none but God could appreciate it.

"And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy." There is uncommon depth and power in the expression "very small." It teaches us that every little movement in the life of Christ, every minute circumstance, every act, every word, every look, every feature, every trait, every lineament, emits an odor produced by an equal proportion—"a like weight" of all the divine graces that compose His character. The smaller the perfume was beaten, the more its rare and exquisite temper was manifested.

"And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof; it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." This fragrant perfume was designed exclusively for Jehovah. Its place was "before the testimony." There is that in Jesus which only God could appreciate. True, every believing heart can draw nigh to His matchless Person, and more than satisfy its deepest and most intense longings; still, after all God's redeemed have drunk to the utmost of their capacity, after angels have gazed on the peerless glories of the Man Christ Jesus as earnestly as their vision is capable of,—after all, there will be that in Him which God alone can fathom and enjoy. No human or angelic eye could duly trace the exquisitely minute parts of that holy perfume "beaten very small," nor could earth afford a proper sphere in which to emit its divine and heavenly odor.

Thus, then, we have, in our rapid sketch, reached the close of a clearly marked division of our book. We began at "the ark of the covenant," and traveled out to "the altar of brass;" we returned from "the altar of brass," and have come to the "holy perfume;" and, oh, what a journey is this, if only it be traveled, not in company with the false and flickering light of human imagination, but by the infallible lamp of the Holy Ghost! What a journey, if only it be traveled, not amid the shadows of a by-gone dispensation, but amid the personal glories and powerful attractions of the Son which are there portrayed! If my reader has so traveled it, he will find his affections more drawn to Christ than ever; he will have a loftier conception of His glory, His beauty, His preciousness, His excellency, His ability to heal a wounded conscience and satisfy a longing heart; he will have his eyes more thoroughly closed to all earth's attractions, and his ears closed to all earth's pretensions and promises;—in one word, he will be prepared to utter a deeper and more fervent Amen to the words of the inspired apostle when he says, "IF ANY MAN LOVE NOT THE LORD JESUS CHRIST, LET HIM BE ANATHEMA MARAN-ATHA."[16] (1 Cor. xvi. 22.)