ORDINANCES OF SACRIFICE
The laws given in this section were to be "an ordinance for ever," but they have long ago come to an end as far as the literal observance of them is concerned; it is certain, therefore, that they have an abiding spiritual fulfillment in the law of Christ. Consider, therefore—
I. THAT THE TWO FIRST OF THOSE LAWS WERE DESIGNED FOR THE ISRAELITES WHEN THEY CAME INTO THE LAND OF THEIR HABITATION; they do not contemplate the period of wandering in the desert which was then going on. Even so a great part of the law of Christ is designed for that state of holy "joy and peace in believing," for that "rest" which is intended to be our habitation even now, and into which we do enter (Hebrews 4:3 a), albeit imperfectly and uncertainly. Many of the counsels of our Lord and his apostles are manifestly out of all harmony with the ordinary lives of ordinary Christians, because they pertain to a state of detachment and self-conquest which we, through perversity or half-heartedness, have not attained (Matthew 5:29, Matthew 5:39, Matthew 5:40, Matthew 5:48; Matthew 6:34; Matthew 16:25; Matthew 17:20; Matthew 19:12, Matthew 19:21; Matthew 20:26, Matthew 20:27; Luke 6:35; Luke 12:33; Romans 14:21; 1 Corinthians 5:11; 1 Corinthians 6:4, 1 Corinthians 6:7; 1 Corinthians 7:29-31; Philippians 2:5; 1 Timothy 6:8, &c.). These are indeed addressed to all Christians ("speak unto the children of Israel"), not to a select few; but they are addressed to them on the assumption that they have striven after and attained the higher life of the Spirit ("when ye be come," &c.). And this is the real answer to the mocking or uneasy spirit which reproaches the gospel of Christ with being visionary, and with having failed to realize itself in the actual life of Christendom. It is quite true that, as far as the present is concerned, the mind of Christ is not fulfilled in the great majority even of decent-living Christians, because they have not attained to rest, but are wandering still in the deserts of a divided allegiance, one half to God, the other to the world and self (1 Corinthians 2:14; 1 Corinthians 3:3; Hebrews 12:5).
II. THAT THE VERY GIVING OF THESE LAWS INVOLVED THE ASSURANCE THAT THOSE WHO WERE TO KEEP THEM SHOULD ENTER THE HOLY LAND ("which I give you"). Even so the very fact that so much of the mind of Christ as yet unfulfilled in us has been plainly revealed in the gospel is a pledge to us that God has yet much to do for us and in us, and that he will do it (2 Corinthians 13:9; Philippians 1:6, Philippians 1:9, Philippians 1:10). If it be true that the majority even of earnest Christian people never attain a thorough mastery over self, or an entire conformity to the will of God in this life, then it is certain that this will be wrought in them in the world of spirits beyond our ken; for only this conformity willingly pursued and embraced is our rest (cf. Matthew 11:28, Matthew 11:29; Hebrews 4:10).
III. THAT IT WAS ORDAINED THAT A MEAT AND DRINK OFFERING SHOULD ALWAYS ACCOMPANY THE VOLUNTARY PRESENTATION OF BURNT OR SLAIN OFFERINGS. NOW the burnt and slain offerings represented Christ in his atonement
IV. THAT THIS MEAT AND DRINK OFFERING WAS ALWAYS AND IN EVERY WAY TO BE PROPORTIONATE TO THE BURNT AND SLAIN OFFERINGS PRESENTED. Even so the tribute of our industry and zeal dedicated to God should bear a full proportion to our faith and joy in the atonement of Christ, and should still increase with the increase of these. Nothing is more painful than the entire disproportion often visible between a man's earnest and lively desire to appropriate by faith and devotion the merits of Christ's sacrifice, and the grudging reluctance with which he offers to God of his own time, means, and labour (Matthew 7:21; Matthew 25:44, Matthew 25:45, compared with James 2:16; 2 Corinthians 9:6; Hebrews 13:16).
V. THAT IN THIS RESPECT THERE WAS TO BE ONE RULE FOR ALL, WHETHER NATIVE BORN OR STRANGER. Even so in the Church of Christ there is but one law of faith and works. There is indeed no "stranger" where all are brethren, but this very fact means among other things that there is no one having part and lot in the atone-merit of Christ who is relieved by any personal circumstances from the duty of helping together with the rest in the tribute of good works (Revelation 20:12).
VI. THAT THE FIRST-FRUITS OF BREAD WERE TO BE OFFERED, AS WELL AS OF CORN, i.e; of food as prepared by human labour, as of food in its natural state (fruits of the earth). Even so everything which belongs to our life is to be sanctified by dedication to God, however much human art and labour have conspired to make it what it is. It is not only that which seems to come direct from the bountiful lap of nature which is to be thus acknowledged, but that also which through any process of industry has been adapted to our actual wants. The art and ingenuity and contrivance of man have gone wildly astray, and led to fearful abuses, just because they have not been dedicated to God and to pious uses (cf. Luke 11:41; Romans 11:16; Revelation 21:24 b).
VII. THAT PROPER SACRIFICES WERE APPOINTED, WITH PROMISE OF FORGIVENESS, FOR THE BREACH OF ANY OF THE COMMANDMENTS BY WAY OF OMISSION, such omission not being presumptuous. Even so it is certain under the gospel—1. That sins of omission are still sins, albeit done through neglect, or carelessness, or in ignorance. In nothing is Christian morality more lax than on this point. The double law of Christian charity requires an instructed and attentive mind, if it is to be fulfilled; the carelessness, therefore, of Christians as to how they discharge their positive duties towards God and man is distinctly sinful. 2. That such sins will find forgiveness. The far-reaching nature of our obligations as laid down in the New Testament, and the unending consequences of our most heedless acts and words, might well terrify us if it were not so (Matthew 12:37; Matthew 18:6; Matthew 25:27, Matthew 25:45; James 3:2; Revelation 3:2).
VIII. THAT THE WHOLE DIVINE LEGISLATION WAS INCLUDED IN THE MOST COMPREHENSIVE LANGUAGE. Even so there is nothing discretionary, nothing permissive, about the laws of Christian morality. None may be overlooked or ignored from first to last without incurring guilt (Matthew 5:18, Matthew 5:19; James 2:10; Romans 2:22 b).
IX. THAT THE SACRIFICE FOR SINS OF OMISSION WAS A SIN OFFERING, BUT ALSO, AND MORE ESPECIALLY, A BURNT OFFERING. Even so sins of neglect of duty, of supineness and indifference, demand indeed to be expiated by the one offering made for sin, but also to be repaired by a fresh and entire self-dedication to the will and service of God. To acknowledge our past neglects without an earnest effort to fulfill our duty in future is a feeble and imperfect thing (Hebrews 12:12, Hebrews 12:13; 1 Peter 1:13; Revelation 2:5). Note, that the law recognized the distinction between the guilt of the nation and the guilt of the individual, and both had their expiations. It is difficult to say whether there is now any "national" guilt, for Christianity does not recognize nations as such; modern nations correspond to the tribes of Israel, if to anything. But there is of course "collective" guilt, of which each must discharge himself by an individual repentance. The atonement for an individual sin of omission was the same as for one of commission.
X. THAT NO PROVISION WAS MADE UNDER THE LAW FOR THE PARDON OF A WILFUL SIN AGAINST GOD—A SIN OR DEFIANCE. Thus the law brought no satisfaction to the tender conscience, but rather conviction of sin, and longing for a better covenant. Herein is at once contrast and likeness: contrast, in that the gospel hath forgiveness for all sin and wickedness (Mark 3:28; Acts 13:39; Romans 8:1; 1 John 2:1); likeness, in that a marked distinction is made between sins against the light and other sins (Mark 3:29; Luke 23:34; John 19:11; 1 Timothy 1:13; Hebrews 6:4; Hebrews 10:26; 1 John 5:16 b). It is certain that (e.g.) one deliberate lie spoken deliberately, and of malice aforethought, may do more lasting injury to a soul, as far as we can judge, than a whole life of reckless, thoughtless, heedless vice. Compare the case of the Pharisees,(Mark 3:30) with that of the harlots (Luke 7:37) and publicans (Luke 19:2), and that of Ananias and Sapphira with that of the sinful Corinthian.