The Message and Meaning of Leviticus: The Way to God.
I am going to give myself and you a large task in these two afternoons; it is to consider the message and the meaning of the Book of Leviticus. I call attention, first of all, to the authority of this much-neglected Book. The expression, “the Lord spake unto Moses, saying, “ occurs not fewer than thirty-eight times. It may be surprising to some to learn that we have more of the Lord’s words in this Book than in any other in the Bible.
The purpose of Leviticus is to reveal the absolute holiness of God, and the conditions on which He may be approached. The address of the Book is to a people already redeemed. No one who has not come through Exodus can come intelligently into Leviticus. In Exodus we are brought nigh to God; in Leviticus we are kept nigh. In Exodus we have the fact of the Atonement; in Leviticus, the doctrine of it. Exodus begins with sinners; Leviticus, with saints. In Exodus we have God’s approach to us; in Leviticus we have our approach to God. In Exodus, Christ is the Saviour; in Leviticus, He is the Sanctifier. In Exodus, our guilt is prominent; in Leviticus, it is our defilement. Exodus begins with a people degenerate; but Leviticus, with a people regenerate. In Exodus, we have the revelation of God as Love; in Leviticus, the revelation of God as Light. In Exodus, we are brought into union with God; in Leviticus, we are brought into communion. Exodus offers us pardon; Leviticus offers us purity. In Exodus we are delivered from Satan; in Leviticus, we are delivered unto God. In Exodus, God speaks from the Mount; in Leviticus, He speaks from the Tent of Meeting. The Mount is the place of government; but the Tent of Meeting is the place of covenant.
You see, then, that for an understanding of the Book of Leviticus spiritual life is necessary. There must have been the Passover blood before there can be appreciation of the principles unfolded in this third Book of the Pentateuch.
Now let us get a plan of the Bok that will help our understanding as we read it. We take the Book of Leviticus and read it – that, obviously, is our first duty – and, in doing so, we find that it is in two divisions; chapters 1 to 10, and 11 to 25. The last two chapters are appendices. The subject of the first division is Way to God, and the subject of the second division is the Walk with God. Observe the experimental connection between these two parts. No one can walk with God who has not first come to God in the appointed way. In each of these divisions of the Book there are two distinct sections, and to observe this is of the utmost importance for an understanding of its meaning. The two sections in the first part, chapters 1 to 10, are Oblation (1 to 7) and Mediation (8 to 10). Then, in the second great division, chapters 11 to 25, the first section treats of Separation, or Purity (11 to 16), and the second treats of Sanctification, or Holiness (17 to 25). If you think of these four ideas, you will see how they are related to one another – Oblation, Mediation, Separation and Sanctification; Sacrifice, Priesthood, Purity and Holiness, indicating the Way to God, and the Walk with God.
The first ten chapters treat of the work of the Son for us, and chapters 11 to 25 treat of the work of the Spirit in us. The first great division presents our privilege; the second urges us to practice. The first unfolds the Christian creed; the second calls attention to Christian conduct. The first is objective, looking away from self to Christ; and the second is subjective, looking within, in self-examination, that we might judge of our state in comparison with our standing.
These, then, are the great sections of this Book, so rich and so full of spiritual instruction. This afternoon we shall take the first division, chapters 1 to 10, which treat of Oblation and Mediation, and of Sacrifice and Priesthood.
First then, Oblation. If the writer of a letter wishes to emphasize something, that can be done in various ways. It can be done by a repetition of some part or word, or by underlining what is written. In like manner we may discern what is underlined in any part of Holy Scripture by what is repeated, repetition being emphasis. Now, if you read these first seven chapters of Leviticus, you will find the words “oblation,” “sacrifice,” “offering” occur no fewer than 235 times, and if you were to underline these words with your pen, your pages would be black with such references. That, then, is the subject – Oblation. There is a revelation of Offerings which are required by Almighty God from those who would approach Him; of such there are five, and we will look at them in a moment.
But let us see, first of all, the relation of these offerings to the Passover. There is a phrase in 1 Cor. 5: 7 which gives us the key. “Christ, our passover, is sacrificed for us.” Now, all these Offerings of Leviticus are in the Passover enfolded, but not unfolded. Let my closed hand represent the Passover, one great truth, the Lamb slain, the blood sprinkled, and the salvation of all who were behind the blood. That is the message for the sinner, the Gospel, the Good News. Christ is our Passover, and His blood covers and delivers us. But what is enfolded in Exodus is unfolded in Leviticus, which reveals the Burnt Offering, the Meal Offering. If these are all in the Passover, they must all refer to Christ. He is the Burnt Offering, the Meal Offering, the Peace Offering, the Sin Offering and the Trespass Offering. What is in the Passover implicitly is in Leviticus explicitly. In the Passover we get the great fact of redemption, but in Leviticus we get the doctrine of it unfolded for a people redeemed.
The order of the Offerings in Leviticus is noteworthy. They begin with death, complete death. The Burnt Offering was consumed; nothing of it was left. In chapter 2 is the Meal Offering, in which is no blood. Then the Peace Offering, the Sin Offering, and the Trespass Offering. As you read these chapters you will notice that in the first three sin is not mentioned; it is implied by the sacrifices, but is not mentioned. But in chapters 4 and 5 and the beginning of chapter 6, we get the words sin and trespass sixty-one times. That should attract attention.
Now, if these five Offerings represent Christ, what of Christ do they represent? We may divide them into three categories. The first, the Dedicatory Offerings – the Burnt and the Meal (chapters 1-2); then the Eucharistic, or Thanksgiving, Offering (chapter 3); and finally, the Sin and Trespass Offerings, which are Expiatory (chapters 5-6).
Take the first two – the Burnt Offering and the Meal Offering: the one of blood, the other without blood. The Burnt Offering had to be offered to God entirely; nothing of it was left; it was all consumed. This speaks to us of Christ’s death; not His death with reference to our guilt, but with reference to His acceptability. Christ’s death was something that God could accept because of what Christ Himself was. But before His death came His life. So in chapter 2 is the Meal Offering, telling of Christ’s life as perfect and as acceptable as His death. Notice the particulars – fine flour, something that had been crushed; this refers to the perfect humanity of our Lord. Frankincense tells of His moral graces; oil is typical of the Holy Spirit; and salt speaks of incorruption and perpetuity. But in this Offering there was to be no leaven, which represents evil; and no honey, which represents merely human goodness.
There we have a wonderful typical presentation of Christ’s life. Are we so familiar with the Gospels that we are not impressed by the moral glories of the Lord Jesus which are there displayed, perfect in content and perfect in proportion? He united in Himself qualities which are shared imperfectly by others, but He united them all in Himself, and all in perfect proportion. That is represented by the Meal Offering; the fine flour, the frankincense, the oil, the salt; but no leaven, and no honey. These Offerings tell us that Christ’s perfect life and perfect death were accepted by God.
Then we come to the Peace Offering. This relates others to God, for it is shared by three parties. There is God’s portion, the priests’ portion, and the offerers’ portion; and the whole tells of satisfaction and fellowship. “Being justified by faith, we have peace with God through our Lord Jesus Christ.” He was ever at peace with God; He never had any controversy with Him, and He brings that peace to His people. Up to this point we have had no mention of sin; but if we are to follow Christ, if our death is to be acceptable –not atoningly so, of course – if our life is to be acceptable, if we are to enjoy fellowship with God and with one another, sin must be dealt with. Why a Sin Offering and a Trespass Offering? Because there are two things here that could not fairly be represented by one sacrifice. One is sin, as root, and as fact; and the other, sins, as fruits, and as acts. The one refers to our moral condition; the other, to our daily conduct. The Sin Offering refers to our guilt before God. The Trespass Offering refers to injuries that we do, alike to God and to others. The Trespass Offering always refers to injury, rather than to iniquity. So we have these two Offerings. If ever we are to have peace within, if ever our life is to be worthy of God, if ever there is to be hope of acceptability in death, sin and sins will have to be dealt with – iniquity and injury.
Now, as these Offerings represent Christ, they begin at the end, with His death (chapter 1), going back to His life in the Meal Offering (chapter 2), and then to the condition of Peace which His life and death procure (chapter 3). Following this are the sacrifices for sin and sins, for iniquity and for injuries. But we approach from the other end. We begin with the Trespass Offering; the wrongs that we have done to God and others. All trespass is sin, but all sin is not trespass. I need a Trespass Offering; I need Christ on account of injuries I have done to others, and wrong I have done to God. I accept Christ for that need. But whence these injuries, these sins? There is the flow; what about the fountain? Sin must be dealt with as guilt and as iniquity. So I come from that which is wrong outwardly to that which is wrong inwardly. From sins to sin, from injury to iniquity; and Christ meets my need with respect to both these matters. When that is done, when I repose faith in Him, then I enter into peace with God; and when the matter of sin has been dealt with, and peace has been secured, my life is to exemplify my standing in Christ. Our perfection here, at best, can only be relative, of course; but at least it should be that. We, too, should have frankincense, and oil, and the preserving and preventive salt. We, too, must be without the leaven of evil; and we, too, must have something more than the honey of mere natural sweetness. And in so far as we are like Christ in His life, in His moral qualities and glories, our death will be acceptable; we need have no fear. So the revelation moves according to the order in Leviticus, but our experience moves the other way.
But the sacrificial system which had been instituted required a priesthood to administer it. Priesthood existed before the deliverance of Israel from Egypt – family priesthood, for the head of each family was its priest; but there was no order of priests until that which was instituted after the deliverance of Israel from Egypt, and that Order was located in a family; in Aaron, his sons, and their successors. As the Offerings were to be administered by this Order, we have in chapters 8, 9 and 10 the details of this Priesthood. In chapter 8 is the Consecration of the Priestly Order; in chapter 9, the Inauguration of the Priestly Office; and in chapter 10, the Transgression of the Priestly Ordinance. When you read the chapter dealing with the consecration of the High Priest and the priests, distinguish between the offices of Aaron and of his sons. Aaron represents Christ; the Epistle to the Hebrews makes this abundantly clear. Christ alone is our great High Priest, the anti-type of the Aaronic priesthood. Aaron wore certain clothes that the other priests were not allowed to wear. He, on the Day of Atonement, went where the other priests could never go. He had certain privileges and responsibilities which did not belong to his sons. But there had to be consecration for him also, for he too, was a sinner. That was not so in the case of the great Antitype, for He was perfect; but Aaron had such need. Mark what that need was, and how it was provided for, in chapter 8.
Then there were the priests. There is today no order of priesthood among the people of God, for every believer is a priest; the Church is a kingdom of priests unto God; we are all “a royal priesthood.” But as priests we have privileges, obligations and responsibilities, for which provision must be made if we are to fulfil our priestly functions; and this provision is set forth in chapter 8. In chapter 9 that which had been ordained in chapter 8 is put into operation; it begins to function. Then, in chapter 10, there is a sad story. It opens with the death of two of Aaron’s sons, Nadab and Abihu. Why did they die? Because they offered fire at a wrong time, in a wrong place, and in a wrong manner, however right their motive may have been. In other words, they were guilty of will-worship, of approach to God in some way other than the appointed and acceptable way. This was disobedience in them, a neglect of what had been revealed, and so judgment fell upon them, and they died. This is a warning to God’s people everywhere, and always.
In the consecration of the priests, the use of water tells of the need for purity; the robing tells of official dignity; the anointing tells of divine power; and the sacrifices tell of complete consecration and of divine acceptance. This is the Way of God. Do not let us suppose for a moment that, because we have sheltered behind Christ, the Passover, we no longer need the merits of His blood. We are redeemed; we are “passed over”; we are atoned for – that is, we are covered, and the destroying angel will not visit us; we are regenerated; we are forgiven; we are granted eternal life; we are accepted by God in the Person of Christ; we are saved; we are converted, speak of it as you please. These are great terms, and they are true of us by virtue of the Passover. But we cannot rest satisfied with that; we must go further. We have a great Christ. At Calvary was the historical accomplishment of the divine redeeming purpose, and in the Epistles is an unfolding of what Calvary meant, and we are bidden to go on to perfection. In the Epistles, especially in “Hebrews” we are shown what is involved in Christ being our Burnt Offering, Meal Offering, Peace Offering, Sin Offering, and Trespass Offering. And we are taught also that:
When high the Heavenly Temple stands,
When high the Heavenly Temple stands,
The House of God not made with hands,
A great High Priest our nature wears,
And there before the Throne appears.
And we are His priests on earth for the fulfilment of the priestly office and function; and for this we need the virtue of His atoning sacrifice. There never will come a time when we can dispense with the need of Christ, our Passover, and all the contents of that Passover.
Confessedly there are many things difficult to understand in this Book of Leviticus, but there is very much that can be apprehended by a prayerful approach and studious spirit. We are without excuse if we rob ourselves of the illness of the truth here revealed. In the short time granted this afternoon it has been impossible to go into much detail, but I trust that what has been said will lead you to a reading and re-reading of these profound chapters. Read them over and over again, until their meaning emerges as mountains from the mist, until their glorious message is disclosed to our poor, needy, hungry souls.
II – The Walk with God.
This afternoon I invite you to consider the second division of Leviticus – chapters 11 – 25, which treat of the Walk with God. This, like the first division, is in two parts. The first part deals with the matter of separation or cleansing (chapters 11-16), and the second part with sanctification and holiness (17-25). These are more than mere designations or headings. These words are chosen because they lead us into the heart of the passage, the part that is treated. Look at them together just for a moment. There is a text in the New Testament, 2 Corinthians 7:1, that is the key to this second division – “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” It is the same order –let us cleanse ourselves … perfecting holiness. I would point out to you who have access to the original of the New Testament that “let us cleanse ourselves” is in a tense that refers to an action that is entire and complete, something to be done at once. But “perfecting holiness in the fear of God” is in a tense that indicates a process, not an act. The cleansing is to be instantaneous, the holiness is to be progressive.
Now, I venture to say that we may do the first of these things, and not do the second. Not all cleansing is followed by holiness; there may be cleansing without holiness, but there cannot be holiness without cleansing. You see, we have all this wealth of New Testament truth in the form of law and type in this Book of Leviticus. Cleansing first, then perfecting; the one is negative, and the other is positive. By the one we are set apart, and by the other we are filled. In the part which treats of separation, chapters 11 to 16, I would point out that its significance is indicated by the word or words that are repeated again and again – the word “clean” thirty-five times, “cleanse” four times, “cleansed” fifteen times, “cleansing” six times, “unclean” eighty-eight times, and “uncleanness” eleven times. There is no mistaking the burden of the message, which is separation, purity.
Now, there are four subjects treated here in the requirement of AlmightyGod of His people. The law of food (chapter 11), the law of childbirth (12), the law of leprosy (13 and 14), and the law of physical issues (15). You say,That is all very strange; and may wonder if it has any bearing on life today. Oh yes; there are details that belong to the time and circumstances of the book, and which are no longer applicable; but the underlying principles, the typical significance, remain. These four subjects treat of four aspects of sin from which we are to be cleansed. The law of food treats of the distinctiveness of sin. Chapter 5, which treats of clean and unclean beasts and birds and reptiles, makes strange reading. I have no doubt that the whole law had a hygienic significance, but its chief value is moral and spiritual, and this difference between clean and unclean, between what is fit to be eaten and what is not, presents the distinctiveness of sin. There is a difference between things, and whatever may be said about the application of the literal law of food for our physical consumption, at any rate this distinction obtains in the matter of our mental food. There are many Christians whose appetite for what is right and good is dulled and perhaps destroyed by their feeding upon what is not right and not good, pernicious suggestive literature. Let us be careful what we eat with our minds.
Then there is the law of childbirth. You say, What possible bearing can that have upon us and our circumstances? Well, viewing the matter from the standpoint of the evil from which we are to be cleansed, it refers to the transmission of sin. Every child born into this world is a sinner, and the law insisted on the need of cleansing from the defilement connected with the bringing of what is evil into the world. Atonement must be made for our fallen nature, for original sin for which we are individuals are not responsible; for what we have inherited. The transmission of sin through the mother involved defilement, for which provision was made by the Levitical law.
Leprosy. This is treated of in two chapters, 13 and 14, and in great detail, and speaks of the vileness of sin; and in the fourth place is the matter of physical issues, which speak of the secret issue of sin from the heart. Referring back to the matter of leprosy, which occupies the major part of this section, we see that three things are treated – leprosy in a person, leprosy in a garment, and leprosy in a house. Leprosy in a person tells of the vileness of sin in the soul; leprosy in a garment, of the vileness of sin in our surroundings; and leprosy in a house, of the vileness of sin in society. Now, provision was made for the cleansing of the leper, of the garment, and of the house.
The law of purification of the leper is one of the most instructive things in the whole book. A man is judged to be a leper. He has to leave the camp, and is cut off from covenant privileges and his normal associations, and certain conditions have to be met before he can return either to the camp or to covenant privileges. Before his reinstatement he must be cleansed. This is done by the taking of two birds. One of these birds is slain, and the other is taken, with various things, and is dipped in the blood of the slain bird. We cannot mistake the meaning of this, for it is a perfect type of the death and resurrection of our Lord, making provision for our cleansing from the vileness of sin. It would not be possible to represent the whole truth by a single bird, but by one dying, and the other being set free to fly heavenward with the blood of the dead upon it, the two great aspects of Christ’s atoning work are represented.
That, then, was the provision which was made that the leper might return to the camp. But his returning to the camp did not bring him into covenant privileges at once. He had to wait for another seven days, and on the eighth another process commenced. Now, what was vital in this ceremony was the use of blood and oil. The blood was put on the tip of the right ear, on the thumb of the right hand, and on the great toe of the right foot – first the blood, and then oil. But why on the ear, on the hand, and on the foot? To indicate that it is the Word of God we must hear, the work of God we must do, and the way of God we must walk. When these ceremonies were completed the leper was cleansed, and was fully restored both to the camp and to covenant privileges. Read the whole passage carefully.
Then there was the law of issues (chapter 15), telling of the deformity of sin, of cleansing from the involuntary motions of our fallen condition, the secret flow of sin from the heart. Provision is made for cleansing from that in all its expressions. Now, I want you to notice that both of these sections treating of Separation and Sanctification, of cleansing and holiness, make certain requirements of the individual We considered the requirements in regard to cleansing, the matters of food, and childbirth, and leprosy, and issues. Then, after these requirements have been set forth, there is a chapter given to a gracious provision which God made, over and above the several offerings that are prescribed, and the ceremonies that were to be performed. That one great comprehensive provision with reference to cleansing was the Day of Atonement, in chapter 16, perhaps the greatest chapter in the whole book. Now notice the features of this Day of Atonement. The time of it – it was once only each yea. The sacrifices were constant, daily, but here is a sacrifice that was offered once only in the year. The second thing to notice is that only the high priest officiated. In all the other offerings the priests, the sons of the high priest, also officiated, but not on the Day of Atonement. The purpose of the occasion we gather from the name of the Day, Atonement, which occurs fifteen times in the sixteenth chapter. Now, atonement means covering. The first occurrence of it in the Bible is where we read of the Ark being pitched within and without with pitch. The word “pitch” is this word “cover”, and this is the main significance of it wherever it occurs.
In chapter 16 the burnt-offering is mentioned, but very little is said about it; very much, however, is said about the sin-offering, which was provided to make expiation for the sin from which all our sins flow. The ritual of the Day is described in detail. The high priest took off his garments of glory and beauty and put on white garments, pure linen, and the whole of the ministry was exercised while he was thus dressed. He offered first for himself and his household. He did so by going into the Holiest of All, the only time in all the year when the Holiest of All was entered with blood. He went in alone, and sprinkled the blood on the mercy seat and the floor, and so made atonement for himself and his household. After this he made atonement for the people, the Holiest of All, the Holy Place, the Tent of Meeting, and the brazen altar. All having come into contact with sin, atonement had to be made for all.
In connection with this ministry we come across another great type, the ritual of the two goats. Many interpretations have been given of this. I only speak of what I think the type means. One goat is slain, and on the head of the other goat sins are confessed, and it is sent away by the hand of a fit man into the wilderness. Both these goats, surely, are typical of Christ. But how? Well, we have no difficulty with the slain goat. That is Christ in His sacrifice. Christ is the bearer of sin. But what about the other goat on whose head sins are confessed? You will recall in the fourth Gospel the forerunner says, “Behold the Lamb of God who bears away the sin of the world.” He not only bears the sin, but bears it away. In the slain goat He bears it; and as the scapegoat He bears it away. Christ is the bearer of sin in the one case, and the remover of it in the other. The slain goat shows us the means of atonement, and the scapegoat shows us the effect of it. By the slain goat expiation is made. But that is not enough. We need forgiveness, and expiation does not secure that. Christ has died, but everybody is not forgiven. There must be a confession of sin; and not only a bearing of it, but also a bearing away of it, and the scapegoat tells us of that further aspect. Expiation procures forgiveness only where there is confession. Of all this, Christ is the fulfilment. He only is the High Priest. He only can make atonement for us, one for all; and the great atonement can be made only once. When He had made a sacrifice for sins for ever, He sat down. We do not sit down till our work is done; and neither did He. The high priest’s garments of white linen were the dress of the priests. They did not wear garments of glory and beauty. As the high priest set aside all that glory and beauty, put on the garments such as his sons wore, and entered within the veil, so Christ, when He rose from the grave, left the apostles, passed through the heavens into Heaven itself, and now appears in the presence of God for us, wearing our nature, and presenting His atoning blood. And as Israel of old waited for the return of the high priest, so are Christ’s people waiting for Him to appear a second time without a sin-offering unto final salvation.
The second part of the second division of Leviticus treats of Sanctification, and the details relate to holiness in our daily meals (chapter 17); holiness in our social conduct (18 to 20); holiness in our priestly relations (21 and 22); holiness in our public worship (23); and then, summarily, holiness in our entire life (24). It is impossible, of course, to go into these details, but get the outline for your own reading and meditation.
This matter of holiness in our daily meals is very significant. God issued this law to Aaron through Moses in order that they might be impressed with the sanctity of human life. War cheapens human life. We read without emotion of hundreds of thousands of people dying, but human life is sacred. God has put a value on human life, and it is His value of it that makes war so criminal.
Another thing; the blood was never to be partaken of, all was to be poured out. “The life of the flesh is in the blood,” and “it is the blood that maketh an atonement for the soul.” Some have spoken of the grotesqueness of references to blood, Christ’s blood, and references have been made to “the gospel of the shambles”; but this shows a singular misapprehension of what is meant when we speak of Christ’s blood as being efficacious. We are talking of the efficacy of His life laid down. This section of Leviticus teaches that there must be holiness in all our relations, and heavy penalties were imposed where God’s commands were disobeyed. The penalties were great because the sin was great of disregarding the prohibitions.
In the twenty-third chapter, the Feasts of the Lord are detailed; the weekly Sabbath, the Passover, and feast of Unleavened Bread; the feast of Pentecost, the feast of trumpets, the feast of tabernacles – all having their antitype in this dispensation or in that which will follow it. These feasts indicate that we cannot worship as we please; God has appointed a way of approach to Himself, and the way of His appointment is the only acceptable way. We saw that in connection with cleansing, in addition to all the daily sacrifices, provision was made which was comprehensive and complete – the Day of Atonement once a year. So also is provision made for perfect holiness. As holiness is just spiritual health, why should we be nervous or critical of the term? But has any believer ever attained to perfect holiness? This Keswick Movement which we represent does not stand for sinless perfection, if by that is meant that we can ever in this world and estate attain to a condition in which sin no more has any place within us, that we are entirely free from it. To the very end “the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other.” The greatest saints have been those who have been most conscious of sin within, a consciousness that has driven them further into Christ their Saviour.
Then, are we never to be perfectly holy? Yes, in chapter 25 provision was made typically by the year of Jubilee. Now, what was this Jubilee? Every fifty years there were granted to the people release, restoration, rest, freedom and fullness. Those who had lost property could get it back, and slaves could be emancipated. It was a year of joy, of perfect freedom and perfect rest. That does not come to us in this world, in this life, but it is coming. Jubilee lies ahead. As the Day of Atonement comprehensively cleansed from all unrecognised sins during the whole year, this Jubilee is going to bring us into the estate designed by God which is spoken of as holiness.
When Christ comes, when His work is perfected, when the sacrifice of Calvary is consummated, when His kingdom is established, then there will be restoration, release, rest, freedom and fullness; then a mighty song shall be sung, the Year of Jubilee will have come, and perfect fulfilment of the purposes of God. And so we have in this book typically all that we need to know.
There are three things that I leave with you, summarising the worth of this writing. First, the absolute, perfect holiness of Almighty God. Second, the vileness of sin; we are all sinners, our case is hopeless, we are doomed. But, in the third place, Christ has brought these two things into relation to one another by the sacrifice of Himself, so that now sinful man can draw near to the holy God. Is there any fuller truth in the New Testament than that? That is the substance and sum of the Gospel. The Lord Jesus Christ, not by His perfect character, not by His superb teaching, but because He went to Calvary and died as a felon upon the gallows, has made an atonement for sin, and now, “being justified by faith, we have peace with God.”