Schoolmaster to Christ
LEVITICUS CHAPTER 15
Schoolmaster to Christ
LEVITICUS CHAPTER 15
Scripture Reading: Leviticus 15 (KJV)
We now consider a variety of ceremonial uncleannesses of a less serious nature than leprosy. This latter seems to be presented as the expression of nature's evil; whereas, this chapter details a number of things that are merely unavoidable infirmities, but which were defiling and needed the provisions of God's grace. His divine presence in the assembly demanded a high order of holiness and moral purity. Every movement of human nature had to be counteracted. Even things that might seem to be unavoidable weaknesses had a defiling influence that required cleaning because Jehovah was in the camp. Nothing offensive, nothing unsightly, nothing uncomely, could be allowed within the pure, unsullied and sacred precincts of the presence of the God of Israel. Uncircumcised nations would not have understood such holy ordinances; but Jehovah wanted Israel holy, because He was Israel's God. If they were to be privileged and distinguished by having the presence of a holy God, they would need to be a holy people.
Nothing elicits the soul's admiration more than the jealous care of Jehovah over all the habits and practices of His people. At home and abroad, asleep and awake, by day and night, He guarded them. He attended to their food, clothing, and most minute and private concerns. If some trifling spot appeared on someone, it had to be instantly and carefully looked into. In other words, nothing was overlooked that could in any way affect the well-being or purity of those with whom Jehovah had associated Himself, and in whose midst He dwelt. He took an interest in their most trivial affairs. He carefully attended to everything connected with them, whether publicly, socially, or privately.
To an uncircumcised person, this would have been an intolerable burden – a God of infinite holiness concerned about his path by day and his bed by night, would have involved an amount of restraint beyond the power of endurance. However, to a true lover of God and holiness nothing could be more delightful. Such a one rejoices in the sweet assurance that God is always near, delighting in the holiness demanded and secured by the presence of God.
Some of the great questions of life: do we love God's presence and the holiness that presence demands? Are we indulging in anything incompatible with the holiness of God's presence? Do our habits of thought, feeling, and action, comport with the purity and elevation of the sanctuary? When reading this chapter of Leviticus, remember it was written for our learning. May we read it in the Spirit, for to us it has spiritual applications. To read it otherwise leads to our own destruction, or to use a ceremonial phrase, "to seethe a kid in its mother's milk."
We should ask, "What are we to learn from such a section of Scripture? What is its personal application?" In the first place, do we admit that it was written for our learning? Most will not question this, since the inspired apostle so expressly declared, "whatsoever things were written aforetime were written for our learning" (Rom. 15:4). Many seem to forget this important statement, at least as far as Leviticus is concerned. They cannot conceive it possible that the rites and ceremonies of a by-gone age could provide learning for our time, particularly such rites and ceremonies recorded in this particular chapter. But, when we remember that God the Holy Spirit was involved in the writing of this fifteenth chapter – that every paragraph, every verse, every line "is given by inspiration of God, and is profitable," it should lead us to inquire what it means. Surely, what God has written His children should read. Without a doubt, one needs spiritual power to know how and spiritual wisdom to know when to read such a chapter; but the same is true regarding any chapter of Holy Scripture. One thing is certain, if we are sufficiently spiritual, sufficiently heavenly, sufficiently abstracted from nature, and elevated above earth, we will deduce purely spiritual principles and ideas from this and kindred chapters of God's Holy Word. If an angel from heaven were to read such chapters, how would he regard them? Only in a spiritual and heavenly light; only as depositories of the purest and highest morality. So why do we not do the same? No doubt, because we are not aware of the contempt we pour on the sacred Volume by allowing any portion of it to be as grossly neglected as the book of Leviticus. If this book should not be read, then why did God provide it? If it is not "profitable," then it should not have had a place in the canon of divine inspiration; but, because it pleased "the only wise God" to inspire the writing of this book, it certainly should please His children to read it.
In order to form a judgment regarding when such Scripture should be read and studied requires spiritual wisdom, holy discernment, and a refined moral sense, which only communion with God can impart. Many would no doubt question the sound judgment and refined taste of a man who would read the fifteenth of Leviticus in the midst of a modern-day congregation. But why? Is it because it is not "divinely inspired," and, as such, not "profitable"? No; it is because most people are not sufficiently spiritual to enter into its pure and holy lessons.
What, then, are we to learn from the chapter before us? In the first place, we learn to watch everything emanating from nature with holy jealousy. Every movement of and every emanation from nature is defiling. Fallen human nature is an impure fountain – all its streams are polluting. It cannot send forth anything that is pure, holy, or good. This is a lesson frequently inculcated in the Book of Leviticus, and impressively taught in this chapter.
Throughout the entire of the Book of God (particularly here), this provision is presented under two distinct forms: "water and blood" – both founded on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ (Compare John 19:34, with 1 John 5:6). "The blood of Jesus Christ his Son cleanseth us from all sin" (1 Jn. 1:7). And the Word of God cleanses our practical habits and ways (Ps. 119:9; Eph. 5:26). Thus, we are maintained in fitness for communion and worship, though passing through a defiled world carrying a defiled nature.
As mentioned earlier, this chapter considers a class of ceremonial defilements that are less serious than leprosy, accounting for the fact that atonement is not foreshadowed by a bullock or a lamb, but by the lowest order of sacrifice: "two turtle doves." On the other hand, the cleansing virtue of the Word is continually introduced in the ceremonial actions of "washing," "bathing," and "rinsing." "Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word." "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word." Water held an important place in the Levitical system of purification, and, as a type of the Word, nothing is more interesting or instructive.
Thus, we can gather up valuable points from this chapter of Leviticus. In a striking manner, we learn the intense holiness of God's presence. Not a soil, not a stain, not a speck can be tolerated in that thrice-hallowed region. "Thus shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is among them" (v 31).
Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its touch conveys pollution. This is a deeply humbling lesson for proud humanity. The Book of Leviticus holds up a faithful mirror of our nature, leaving "flesh" nothing to glory in. Men may boast of refinement, moral sense, and dignity. Let them study the third book of Moses, and there they will see what it is all really worth in God's estimation.
Finally, we learn the expiatory value of the blood of Christ, and the cleansing, purifying, sanctifying virtues of the precious Word of God. When thinking of the unsullied purity of the sanctuary, and then reflecting on human nature's irremediable defilement, we ask, "How can we ever enter and dwell there?" The answer is found in "the blood and water" that flowed from the side of a crucified Christ – a Christ who gave up His life unto death for us, that we might live through Him, by Him, and with Him. "There are three that bear record in earth, the Spirit, and the water, and the blood" – all three agree as one. The Spirit does not convey to our ears a message diverse from that which we find in the Word; and both the Word and the Spirit declare to us the preciousness and efficacy of the blood.
Therefore, can we not say that the fifteenth chapter of Leviticus was "written for our learning?" Does it not have its own distinct place in the divine canon? Without a doubt, there would be a blank were it omitted. In it we learn what we could not learn in the same way anywhere else. True, all Scripture teaches us the holiness of God, the vileness of nature, the efficacy of the blood, the value of the Word, but this chapter brings all these great truths to our notice, and presses them on our hearts in a manner peculiar to itself.
May every section of our Father's Volume always be precious to us. May every one of His testimonies be sweeter to our hearts than honey and the honeycomb, and may "every one of his righteous judgements" have its due place in our souls.
