The true circumcision and the true worshipper.
Provisions such as this were no doubt of an educational character, and were intended to teach the Israelites the necessity and the duty of holiness. The consecrated nation was called to present to Jehovah a pure offering. The alien was denied the privileges appointed for the Israelite; being uncircumcised, and not a child of the covenant, he was forbidden access to the holy place.
I. THE SANCTUARY WAS A SYMBOL OF THE DIVINE PRESENCE, FELLOWSHIP, AND FAVOR. The Lord's holy temple was the scene of the especial manifestation vouchsafed by Jehovah to Israel. The Divine presence, naturally ubiquitous, was for a purpose localized. Here was, so to speak, the point of contact between the God of Israel and his chosen people; the media of communication being the sacrifices and services ministered by the consecrated priesthood. Here the acceptance and good will of Jehovah were sealed. They who conformed to Divine appointments were ceremonially justified and cleansed; and they who drew near with hearts prepared to receive a spiritual blessing were abundantly rewarded.
II. THE SELECTION OF THE CIRCUMCISED AND CONSECRATED, AND THE EXCLUSION OF THE UNCIRCUMCISED AND THE ALIEN, WERE SYMBOLICAL OF THE SPIRITUAL CONDITIONS OF ACCEPTABLE WORSHIP. No one can suppose that there was "favoritism" in the treatment of worshippers by the just, impartial God; we know that in every nation those who wrought righteousness were accepted. But so far as the temple at Jerusalem was concerned, there were regulations intended to draw attention to the character of true worship, and to the qualifications of acceptable worshippers. No doubt impure Israelites were admitted, and just and benevolent aliens were excluded. But all were taught the indispensable necessity of compliance with Divine regulations, and of the possession of prescribed qualifications. This provision was a preparation for the introduction amongst men of a higher and purer conception of true holiness, that which is not ceremonial, but real.
III. IN CHRISTIANITY WE HAVE THE FULFILMENT OF THE TYPE AND PROMISE OF THIS PREPARATORY DISPENSATION. The religion of Christ lays stress upon the new nature, the new heart, the new birth, the new life. It requires a cleansing, a putting off of the old nature, the circumcision of the spirit. It requires a naturalization in the new and Divine kingdom, a citizenship such as no physical birth and no external legislation can impart. A man must be born anew and from above in order to enter into the kingdom of God, of heaven. The conditions of acceptable worship at Jerusalem have to be translated into the language of spiritual reality in order to be applicable to the new dispensation.
IV. THE CONDITIONS OF ENTRANCE INTO THE HEBREW SANCTUARY WERE AN ANTICIPATION OF THE TERMS OF HEAVENLY CITIZENSHIP. In this, as in so many passages; the prophecies of Ezekiel point on to the language of the Apocalypse, and the reader of the New Testament interprets these ancient declarations, prescriptions, and promises in the light of the closing book of the canon. The ceremonial preparation required of the Hebrew worshipper prefigured the qualifications laid down as a condition of admission into the celestial temple. Into the abodes of immortal purity there enters nothing that worketh abomination or maketh a lie. The citizens of the heavenly Jerusalem are renewed and purified and thus fitted for the privileges and occupations of the city whose Builder and Maker is God.
Appointed ministrations.
The priests were an essential element in the Mosaic system, and their duties were prescribed with a precise exactness. After the Captivity, they still fulfilled their appointed duties, although their relative importance was probably diminished, whilst the scribes became growingly the religious leaders and teachers of the people. In the dispensation of the Spirit, the priesthood, so far as it is perpetuated, has been widened so as to include the whole Christian congregation.
I. MINISTRY IN THE CHURCH IS THE APPOINTMENT OF GOD. As the priesthood was instituted by Divine wisdom, so the will and pleasure of the great Head of the Church is that the members of the spiritual society should regard themselves as called by God to the fulfillment of varied duties as his servants.
II. MINISTRY IN THE CHURCH IS UPON THE PATTERN OF THE MINISTRY OF CHRIST THE HEAD. The Son of man came, not to be ministered unto, but to minister. The Lord was himself Servant of all, and those who are his are summoned to follow the example of him who declared that he was among his people as One who served.
III. MINISTRY IN THE CHURCH IS FOR MUTUAL BENEFIT. It is sometimes taken for granted that there are certain persons who minister to their fellow-Christians, whilst the rest simply receive and enjoy the advantages of their services. But in reality there is no one member of the true Church who is not commissioned for some special work which it is for him to do, who has not some gifts and opportunities for serving his fellow-disciples, for the edification of the body of Christ.
IV. MINISTRY IN THE CHURCH IS FOR THE SALVATION OF THE WORLD. The Jewish Church was restricted; the Christian Church has a universal mission—a mission for the benefit of mankind. They who have Christ's Spirit will live as disciples of him who said, "I, if I be lifted up from the earth, will draw all men unto myself."
V. MINISTRY IN THE CHURCH INVOLVES ACCOUNTABILITY TO GOD. With calling and gifts and influence there is associated responsibility. And this responsibility is to him who is the one, only, all-sufficient Judge and Lord. From this responsibility there is no escape; and it must ever be the aim and the hope of every Christian that he himself and his work may be acceptable and approved at last, when every man shall have praise of God.—T.