The Berean Expositor
Volume 21 - Page 95 of 202
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Here is the resurrection stand. Here is where and when the four great offerings of
Lev. 1:-7: have their place. Redemption is for the sinner, atonement for the saint. First
deliverance from, and then access to.
The oil on the blood.
Here is a most important order, a corrective to much mischievous teaching that is
abroad to-day. Sanctification of the Spirit is taught in the Word. Cleansing by the Word
is scriptural. But the Spirit is powerless, and the Word unavailing, unless behind and
beneath all is the precious blood of Christ. An undue emphasis upon the Holy Spirit may
not be from God. It is the Spirit's office to glorify the Son of God. The true order in
sanctification is that of Lev. 14: First the application of the blood, then the application
of the oil "upon the place of the blood" (14: 28).  Just as the initial cleansing of
Lev. 14: 2-7 underlies all that follows, so the initial sanctification by the blood of Christ
underlies all progressive appreciation on our part.  The trespass offering speaks of
personal acts of sin, the sin offering speaks of inherent, radical sinfulness, the burnt
offering is the recognition of the satisfaction which the Father found in His beloved Son,
and the bloodless meat offering, the gift of thankfulness for mercy received.
The Lord, Who cleansed the leper, and whose once-offered sacrifice did away, for
ever, with all the offerings of the law, endorsed the whole typical teaching of Lev. 14:,
and bade the cleansed leper "offer the gift that Moses commanded, for a testimony unto
them" (Matt. 8: 4).
We do most earnestly pray that every reader, after pondering the teaching of Lev. 14:
together, will appreciate perhaps more than ever the blessed meaning of the words, "The
blood of Jesus Christ, His Son, cleanseth us from all sin".
Azazel. The Scapegoat (Lev. 16:).
pp. 185 - 190
The day of Atonement has always been held to be a very solemn and searching type of
that One Sacrifice, once offered, for sin, by the Lord Jesus Christ. Like all types of
divine things, we shall find that it utterly breaks down in some features. Yet even these
are not to be regarded as faults, but inherent in the very nature of the case. For example,
observe how, in Heb. 9:, the Holy Spirit lays hold upon several such inadequacies in
"Into the second went the high priest alone once every year, not without blood, which
he offered for himself and for the errors of the people" (Heb. 9: 7).
"But Christ . . . . . by a greater and more perfect tabernacle . . . . . neither by the blood
of goats and calves, but by His own blood He entered in once into the holy place"
(Heb. 9: 11, 12).