Introduction:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Chapter 1:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 Exodus Numbers
Introduction to Leviticus
Drawing near to God in the
sanctuary in the midst of His people
The Book of Leviticus is
the way of drawing near to God, viewed as dwelling in the
sanctuary, whether in respect of the means of doing so,
or of the state in which men could; and therewith,
consequently, especially the subject of the priesthood;
that is, the means established of God for those outside
the sanctuary drawing near unto Him; and the discernment
of the defilements unbecoming those who were thus brought
into relationship with God; the function of discerning
these being, in any case that rendered it necessary, a
part of the service of the priesthood. There are also in
Leviticus the several convocations of the people in the
feasts of Jehovah, which presented the special
circumstances under which they drew near unto Him; and,
lastly, the fatal consequences of infringing the
principles established by God as the condition of these
relationships with Him.
Here the communications of
God are consequent upon His presence in His tabernacle,
which is the basis of all the relationships we are
speaking of. It is no longer the lawgiver giving
regulations from above, to constitute a state of things,
but one in the midst [
1]
of the people, prescribing the conditions of their
relationship with Him.
The sacrifice of
Christ the means of approach
But whatever be the
nearness and the privileges of the priestly position, the
sacrifice of Christ is ever that which establishes the
possibility and forms the basis of it. Hence the book
begins with the sacrifices which represented His one
perfect sacrifice. As presenting the work of Christ in
its various characters and diverse application to us,
these typical sacrifices have an interest that nothing
can surpass. We will consider them with some little
detail.
Different
characters of types
The types which are
presented to us in the scriptures are of different
characters; partly, of some great principle of God's
dealings, as Sarah and Hagar of the two covenants; partly,
they are of the Lord Jesus Himself, in different
characters, as sacrifice, priest, etc.; partly, of
certain dealings of God, or conduct of men, in other
dispensations; partly, of some great future acts of God's
government.
Though no strict rule can
be given, we can say in general that Genesis furnishes us
with the chief examples of the first class; Leviticus, of
the second, though some remarkable ones are found in
Exodus; Numbers, of the third: those of the fourth class
are more dispersed.
The employment of
types to meet our capacity
The employment of types in
the word of God is a feature in this blessed revelation
not to be passed by. There is peculiar grace in it. That
which is most highly elevated in our relationship with
God almost surpasses, in the reality of it, our
capacities and our ken, though we learn to know God
Himself in it and enjoy this by the Holy Ghost. In itself,
indeed, it is needful that it should surpass infinitely
our capacities, because, if I may so speak, it is adapted
to those of God, in respect of whom the reality takes
place, and before whom it must be effectual, if
profitable for us. All these profound and infinite
objects of our faith, infinite in their value before God
or in the demonstration of the principles on which He
deals with us, become, by means of types, palpable and
near to us. The detail of all the mercies and
excellencies which are found in the reality or antitype
are, in the type, presented close to the eye, with the
accuracy of Him who judges of them as they are presented
to His, but in a manner suited to ours, which meets our
capacity; but for the purpose of elevating us to the
thoughts which occupy Him Christ, according to the mind
of God, in all His glory, is the picture presented. But
we have all the lines and explanations of what is
contained in it, in that which we hold in our hand—of
Him who composed the great reality. Blessed be His name!
The tabernacle
displays God's plans in grace, the means of meeting
necessity and sin
To apply this to the
sacrifices in the beginning of Leviticus, the
establishment of the tabernacle embraces two points quite
distinct,—the display of the plans of God in grace [
2], and the place of access to Him,
and also the means of meeting the necessity and sin which
gave occasion for its present exercise. All its structure
was according to a pattern given in the mount—a
pattern of heavenly things including the intercourse
between heaven and earth, and shews forth the order which
finds its accomplishment in the better tabernacle not
made with hands. But the economy of the tabernacle was
only actually set up after the sin of the golden calf,
when the jealousy of God against sin had already broken
forth; and His grace was ministered from the throne in
the sanctuary by offerings which met transgression, and
transgression which in result barred the entrance of the
priests at all times into the sanctuary, but supplied in
grace all that met the need of a sinful people.
The tabernacle
economy set up after the sin of the golden calf
Hence also it is that the
first mention we have of the tabernacle is upon the
occasion of the sin of the golden calf, when Moses's
anger waxed hot against the mad impiety which had
rejected God, before they had received the details and
ordinances of the law of Moses, or even the ten words
from the mountain. Moses took the tent, and pitched it
without the camp, far off from the camp, and called it
the tabernacle of the congregation, though that really
was not yet erected; and all that sought Jehovah went
forth to the tabernacle of the congregation without the
camp. It was a place of meeting for God and those among
the people who sought Him. In the law there was no
question of seeking God. It was the communication of God's
will to a people already assembled, in the midst of whom
God manifested Himself, according to certain demands of
His holiness. But when evil had come in, and the people
as a body had apostatised and broken the covenant, then
the place of assembly, where God was to be sought, was
set up. This was before the tabernacle, as regulated
according to the pattern shewn in the mount, was set up;
but it established the principle on which it was founded
in the most striking manner.
The original order
never carried out
The order of the
tabernacle as originally instituted was never carried out,
as the law in its original character never was brought in.
Nadab and Abihu offered strange fire the first day, and
Aaron was forbidden the holiest save on the great day of
atonement in another way. The tabernacle itself was set
up according to the pattern, but the entrance to the
inner sanctuary was closed. What was done referred to the
state of sin, and was provisional, but a provision for
sin, only not a finished work as we have it.
The meeting of
Jehovah with the Mediator and the people through the
Mediator
This meeting of Jehovah
with the people, or the mediator, was twofold: apostolic,
or sacrificial; that is, for the purpose of communicating
His will; or of receiving the people in their worship,
their failures, or their need, even as Christ Himself is
the Apostle and High Priest of our profession—expressions
which allude to the circumstances of which we treat.
Jehovah's presence in the tabernacle, for the
communication of His will (with which we have to do only
inasmuch as what occupies us is an example of it [
3]), is thus spoken of in Exodus 25,
29. In chapter 25, after describing the structure of the
ark and its appendages in the most holy place, it is said,
"And thou shalt put the mercy-seat above upon the
ark; and in the ark thou shalt put the testimony which I
will give thee. And there I will meet with thee [Moses],
and I will commune with thee from above the mercy-seat,
from between the two cherubim which are upon the ark of
the testimony, of all things which I will give thee in
commandment with the children of Israel." This was
for the mediator with Jehovah alone in secret. In chapter
29 we read, "A continual burnt offering throughout
your generations at the door of the tabernacle of the
congregation before Jehovah: where I will meet you, to
speak there unto thee. And there will I meet with the
children of Israel." That is where, though through a
mediator, as all was now since the law was broken,
Jehovah met the people, not Moses alone, with whom He
communicated from between the cherubim in the most holy
place.
On this ground Leviticus
commences.
[1] This is the
character in which God puts Himself thus into
relationship. Consequently most of the directions given
suppose those to whom they apply to stand already in the
relation of a people recognised of Him as His people. But
the people being really without, and the tabernacle
presenting the position in which God was putting Himself
in order to be approached, the instructions which are
given in cases supposing the people or the individuals to
be thus placed, furnish those who are without with the
means of drawing near to God, when they are in that
position, though no previous relationship have existed.
It is very important to observe this: it is the basis of
the reasoning of the apostle, in Romans 3, for the
admission of the Gentiles and so of any sinner whomsoever.
It is true, nevertheless, that most of the directions
apply to those who are already in proximity with the
throne. Besides, all, in spite of themselves, have to do
with it, although they do not approach it, and especially
now that, as a testimony of grace, the blood is on the
mercy-seat, and the revelation and testimony of glory
without a veil, the result of grace and redemption, gone
out. The conditions of relationship with the throne that
God establishes, where He condescends to be approached by
His creatures, are presented, which includes the details
of those He sustains with His people.
The reader will remember, as
regards our drawing nigh to God, the position of the
Christian is entirely changed from that of the Jew. Then
(Heb. 9) the way into the holiest was not made manifest,
and no one, not even the priests, could go into the
presence of God within the veil; and the services were a
remembrance of sins. Now, the work of Christ being
accomplished, the veil is rent. It is not a people in a
certain relationship with God yet always remaining
without, drawing near to the altar, or, at best, some to
the altar of incense. It is full grace going out to the
world; and then, redemption being accomplished, and
believers righteous before God, their having all perfect
boldness to enter the holiest. Hence, our subject is not
the character of approach, but the figures of the means
by which we approach, in order to have communion with God.
I need hardly add, the Father's love does not come in
question. It was a throne of judgment which was in the
sanctuary, and who could approach that?
[2] My impression is
that the tabernacle is the expression of the millennial
state of things, save as to royalty, with which the
temple is connected—the throne of God, in the
holiest. I do not see that the veil will then be rent for
those on earth, though all be founded on the sacrifice of
Christ; but the high priest will go at all tunes into the
holy place, and then in his robes of glory and beauty.
The shew-bread and the seven-branched candlestick
represent thus Israel in connection with Christ, as
manifesting government, and light in the world, but in
the place of priesthood with God. For us the veil is rent,
and we enter with boldness into the holiest.
[3] For prophecy is a
thing apart.
Introduction:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Chapter 1:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 Exodus Numbers
This version of Darby's Synopsis of the Old Testament is a derivative of an electronic version, Copyright 1995 by L. Hodgett. Used by permission. The files of the Synopsis found on this site may not be reproduced without permission from L. J. L. Hodgett, Stem Publishing. A special thanks to L. J. L. Hodgett and Stem Publishing for permission to create and post this version of Darby's Synopsis of the Old Testament.
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalm
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
