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Chapters 4 to 7
Chapters 8 and 9
Chapters 13 and 14
Chapters 19 and 20
Chapters 21 and 22
Leprosy in persons, garments and houses
Leprosy requires a little more detail. It was found in persons, in garments, in houses. Leprosy was sin acting in the flesh. The spiritual man — the priest — discerns as to it. If the raw flesh appears, he is unclean; the strength of the flesh is at work. If the man was white all over, it was only the effect, as sin entirely confessed but no longer active; he was clean. The thing spreads in man, if it be evil in the flesh. The first step is for him to confess; and to confess under full spiritual discernment, and the judgment of God who has brought to light what was acting in his nature. He makes up his mind as one judged and detected. He has no part in the assembly of God, though making part of it in one sense. He is put out, without the camp.
Leproasy in circumstances, and its treatment
Leprosy (sin) manifested itself in circumstances, in that which surrounds us, as well as in personal conduct. If it was only a spot, the garment was washed, and it was clean; if the plague spot, on the contrary, spread, the whole was burned; if the plague, though it did not spread, remained, after washing, unchanged, the whole was burned. If changed and it spread no more, the spot was torn out.
If we get thus defiled by our circumstances, and it is not in the things themselves, we need only wash and remain where we are; if a part of them be essentially bad, that it spread defilingly in our whole condition, all that part of our outward life must be given up; if, in spite of washing, sin be still found the same there, if we cannot walk therein with God, such a position must be wholly given up at any cost; if it be affected by the washing and cease to spread, the general state being unaffected, the particular thing which has defiled is to be given up.
Purification of the healed leper; its means
As to purification, the leper was first considered as being
outside the camp, not belonging to it; but if the activity of the
disease was stopped in him, he was healed, but not yet purified. Thus
this type supposes that the flesh, instead of being active and
characteristic of the state of man, is judged and arrested in its
activity. It is the enjoyment of a recognised relationship with God
which is to be established.*
The first part of the purification relates to this
position. Christ being dead and risen, man sprinkled with His blood is
fit, as regards the controversy with God, and His requirements, to
enter the camp of God's people; and then he can share in the efficacy
of the means which they can use there, of that which is found within,
in order to present himself as acceptable before the tabernacle of
God. Two birds were to be taken, and one killed by some one, at the
command of the priest; for the priest's office never properly began
till there was blood to offer or sprinkle, though the high priest
represented Israel on the great day of atonement.* The two birds,
however, are identified, so that we hear no more of that which was
killed, though the efficacy of the blood be everything in the work of
cleansing; the second is dipped in the blood of the first.
The Antitype of the two birds
Thus Christ dead is no more found; but, being raised, He sprinkles His blood, as priest, on the unclean sinner. The earthen vessel, over running water, presents to us the efficacy of the Holy Spirit, according to the all-powerful efficacy of which, in Christ as man, this work of the death of Jesus has been accomplished: through the eternal Spirit He offered Himself without spot to God — God having brought again from the dead the great Shepherd of the sheep, through the blood of the everlasting covenant. He, the sinner, was under the efficacy of Christ's work.
The actual cleansing applied to the leper
But now there is, before he can offer, the work done on himself,
the actual cleansing applied to him. He who cleansed himself washed
himself — a purification of water as well as of blood, which is
always found; the moral judgment of sin viewed as that which excludes
from God's presence, so that the sinner is, in principle and faith,
morally as well as judicially cleansed. Of the last blood is the
emblem; but the water is the estimation of sin as shewn in Christ's
death, and the forsaking of God. It is in virtue of the death of
Christ, seen as His work for us, for the water comes out of His
pierced side. He came by water and blood. The leper rids himself of
anything to which impurity might have attached, or had a share in, and
now he enters the camp; and the work of bringing him into communion
with God in his conscience begins.*
The second part of the cleansing after re-entry into the camp
This is through realising all the efficacy of the work of Christ, with reference to conscience itself — not only as to the acceptance of the person, according to God's knowledge of that acceptance, but as to the purification of the conscience, and as to a knowledge of God, based on a moral appreciation of the work of Christ in every aspect, and the excellent work of the power of the Spirit of God. This is the second part of the cleansing of the leper, that which took place after he had re-entered the camp.
It is important to recognise the work of Christ under these two aspects; its intrinsic efficacy for the acceptance of the person on the one hand; and, on the other, the purification of the conscience itself, in order that there may be communion with God, according to the price and the perfection of that work, known in the conscience as a means of drawing near to God, and as the moral condition of that nearness.
The trespass-offering for purification of the conscience
Let us now examine what took place. The first thing was the trespass-offering. The conscience must be purified, by the blood of Christ, of all that with which, as a matter of fact, it is charged, or would be chargeable in the day of judgment; and man must be consecrated to God with an intelligence which applies the value of that blood to his whole walk, his whole conduct, his whole thoughts, and upon the principle of perfect obedience. It is the judicial purification of the whole man, upon the principle of intelligent obedience — a purification acting upon his conscience, not merely an outward rule for a man freed from the present power of sin, but a purification of his conscience felt in the knowledge of good and evil, of which the blood of Christ is the measure before God. Man being a sinner, having failed, the work must take place in the conscience, which takes an humbling knowledge of it; and in becoming cleansed through the precious efficacy of the blood of Christ, does so through the sorrow for all that is contrary to the perfection of that blood, and which has required the shedding of it.
Consecration and communion
It is thus man is consecrated. The heart is first purified in the conscience. The things to which he had given way are, as it were, brought to the conscience, which takes a painful knowledge of them, according to the value of the blood of the precious Lamb of God, who, without spot, and perfect in obedience, had to suffer the agony caused by the sin from which we have to be cleansed — wretched creatures that we are.
Afterwards the heart makes progress in the power of its communion, through the knowledge of the most precious objects of its faith. As to communion — though never as to the conscience of imputation (see Heb. 10), and as to communion it is by water (see John 13 and 1 John 2). This work must go on again from time to time in the conscience, whenever there is something in our nature which is not in subjection to Christ, which is not brought captive to the obedience of Christ.
The blood and oil applied, the sin offering was offered
The blood, then, was put upon the tip of his right ear, his
right hand, his right foot — his thoughts, his conduct, and his walk
purified on the principle of obedience according to the measure of
Christ's death, and the claim of the love displayed in it. Over that
they sprinkled oil — the presence and sanctifying influence of the
Holy Spirit as given to us, by which we are anointed and sealed — not
washing (that was typified by water, the application of the word by
the Spirit), but given to consecrate in knowledge and power of purpose
and affection to God (with whatever gifts might be added thereto); the
whole man being thus consecrated, according to the intelligence and
the devotedness wrought by the Holy Spirit, to God. After that the oil
was put upon his head, his whole person being thus consecrated to
Him. The work was complete upon him who was to be cleansed.* After
that the sin-offering was offered; that is, Christ (not only for the
purification of the conscience in a practical sense, for its actual
faults, but that sin might be judged in its full extent before God;
for Christ was made sin for us, as well as bore our sins) thus acts on
our consciences with regard to those sins — makes us estimate sin,
such as it is in itself, seen in the sacrifice of Christ.
The burnt and meal-offerings offered, the leper was clean
Then the burnt-offering with the meat-offering was offered; the former, the appreciation of the perfection of the death of Christ, seen as the devoting of Himself to God unto death, to vindicate all the rights of His majesty, and put away sin by the sacrifice of Himself — in view of the existence of sin; the latter, the absolute sinlessness of Christ, His perfection, and the acting power of the Spirit in Him even to death, and full testing by it. This death was of infinite perfection in itself, as a work, for it can be said, "Therefore doth my Father love me, because I lay down my life, that I might take it again." It was not as bearing our sins, but absolute devotedness to God and His glory, in the circumstances that sin had brought us into, and into which Christ also came by grace, that God might be fully glorified in Him.
In the meat-offering was found, besides, all the perfectness of
the grace of Christ in His life — humanity, pure without doubt, but
kneaded with oil; humanity having in it all the strength, the taste,
and savour of the Holy Spirit in its nature; for it is in that aspect
that it is presented here, not as anointed with oil* — as power — but kneaded with oil in its substance. Now the man is clean.
The importance and the reality of reconciliation and restoration to God
And how great is the importance and the reality of the reconciliation of a soul to God, if it values all that is thus unfolded of the work of Christ, and of its application to the soul; and certainly its reconciliation does not take place without. Alas! our trifling hearts pass, perhaps lightly, over this, and the dealings of that hand of God which does marvellous things with the quiet ease which perfect grace and power give. However, we do see, sometimes, in some souls (according to the wisdom of God), the anguish and the suffering which accompany this work, when the conscience, in view of the reality of things before God, and through Christ, takes knowledge of the state of the heart, sinful and distant from God in its nature.
This is the restoration of the soul on the part of God. It is
all the working of divine power, not merely as to the work and
resurrection of Christ, but even as to the soul itself; for the case
here under supposition is that of a man already vitally cleansed. The
priest judged him already clean, but the leper was not himself
restored to God in his conscience;* and the Spirit of God, for
this purpose, goes over the work of Christ, and its application to the
soul itself, and its relationship with the work and presence of the
Holy Spirit in its work, whether in purifying the sinner, or in
consecrating the man. May our gracious God render us attentive to
this! happy that the work should be His, though it takes place in us
as well as for us.
Leprosy in a house — in the land
There remains to be considered leprosy in a house. In the case of the leprous person, the whole referred to the tabernacle. They were still in the wilderness: the walk in the world was what was in question. But here the being in the land of promise is supposed. It does not refer to the cleansing of the person; it is more typical of an assembly. When defilement appears there, they take out the stones and the plaster: the external walk is quite changed, and the individuals who have corrupted this walk are taken out, and thrown amongst the unclean. If the whole be thereupon healed, the house remains; if not, it is wholly destroyed; the evil is in the assembly itself, and it was manifest, as in the case of the leper. If its source was in the stones taken away, if it was only there, the end was accomplished by taking out the stones and removing the plaster, reforming the whole external walk. Purification consisted in taking away the wicked who corrupted the public testimony — that which was manifested outside. It was not a question of restoring the conscience; the whole rests anew on the primitive efficacy of the work of Christ, which renders the assembly acceptable with God.
We shall find that the apostle Paul, in his epistles addressed to assemblies, says, "grace and peace"; and, when writing to individuals, adds "mercy." Philemon seems an exception; but the church is addressed with him.
In the case of garments it is no question about cleansing one's person, but of getting rid of defiled circumstances. We see that the case of the house is presented separate, being in the land of promise, and not in the walk of the wilderness. The same truth is found in the application, I doubt not. The assembly is in the land of promise; the individual walks in the wilderness. However, stones which corrupt the house may be found there.
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