Notice (1) the vivid consciousness of sin which marked Judaism.

Was it exaggerated or right?

The same consciousness is part of all of us, but how overlaid! how stifled!

That consciousness once awakened has in it these elements--a bitter sense of sin as mine, involving guilt; despair as to whether I can ever overcome it; and fearful thoughts of my relation to G.o.d which conscience itself brings.

(2) The futility of all attempts to remove these fears.

False religions have next to nothing to say about forgiveness.

Sacrifices and l.u.s.trations they have, but no a.s.surance of absolution.

Systems of philosophy and morals have nothing to say but that the universe goes crashing on, and if you have broken its laws you must suffer. That is all, or only the poor cheer of 'Well! you have fallen, get up and go on again!' So men often drug themselves into forgetfulness. They turn away from the unwelcome subject, and forget it at the price of all moral earnestness and often of all happiness; a lethargic sleep or a gaiety, as little real as that of the Girondins singing in their prison the night before being led out to the guillotine.

It is only G.o.d's authoritative revelation that can ensure the cure, only He can a.s.sure us of pardon, and of the removal of all barriers between ourselves and His love. Only His word can ensure, and His power can effect, the removal of the consequences of our sins. Only His word can ensure, and His power effect, the removal of the power of evil on our characters.

(3) Still the question, Can guilt ever be cancelled? often a.s.sumes a fearful significance. Doubtless much seems to say that it cannot be.

_(a)_ The irrevocableness of the past.

_(b)_ The rigid law of consequences in this world.

_(c)_ The indissoluble unity of an individual life and moral nature, confirmed by the experience of failure in all attempts at reformation of self.

_(d)_ The consciousness of disturbed relations with G.o.d, and the prophecy of judgment. All this that ancient symbol suggested. The picture of the goat going away, and away, and away, a lessening speck on the horizon, and never heard of more is the divine symbol of the great fact that there is full, free, everlasting forgiveness, and on G.o.d's part, utter forgetfulness. 'Though your sins be as scarlet, they shall be white as snow.' 'I will remember them no more at all for ever.'

II. The bearing away of sin is indissolubly connected with sacrifice.

Two goats were provided, of which one was offered for a sin offering, indicating that sacrifice came first; then the removal of sin was symbolised by the sending away of the second goat. There is an evident reference to this sequence in the words 'without shedding of blood there is no remission.' The two goats represent Christ's work; the one in its essence, the other in its effect.

The one teaches that sacrifice is a necessary condition of pardon.

Forgiveness was not given because the offerer confessed his guilt or because 'G.o.d was merciful,' but because the goat had been slain as a sin offering. There is deep spiritual truth for us in this symbolism.

We do not need to enter on the philosophy of atonement, but simply to rest on the fact--that the only authority on which we can be sure of forgiveness at all indissolubly a.s.sociates the two things, sacrifice and pardon. We have no reason to believe in forgiveness except from the Bible record and a.s.surance.

Was the Mosaic ritual a divinely appointed thing? If so, its testimony is conclusive. But even if it were only the embodiment of human aspirations and wants, it would be a strong evidence of the necessity of some such thing as forgiveness.

The shallow dream that G.o.d's forgiveness can be extended without a sacrifice having been offered does not exalt but detracts from the divine character. It invariably leads to an emasculated abhorrence of evil, and detracts from the holiness of G.o.d, as well as introduces low thoughts of the greatness of forgiveness and of the infinite love of G.o.d.

III. The bearing away of sin is a.s.sociated with man's laying of his sins on the sacrifice appointed by G.o.d.

We have seen that the two goats must be regarded as together making one whole. The one which was slain made 'atonement ... because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins,' but that expiation was not actually effective till Aaron had 'laid his hands on the head of the live goat, and confessed over him all the iniquities of the children of Israel, ... and put them on the head of the live goat, and sent him away into the wilderness.' The sacrifice of the slain goat did not accomplish the pardon or removal of the people's sins, but made it possible that their sins should be pardoned and removed.

Then the method by which that possibility is realised is the laying hands on the scapegoat and confessing the sins upon it. The sins which are actually forgiven, by virtue of the atonement made for all sins, are those which it bears away to the wilderness.

This answers, point for point, to repentance and faith. By these the possibility is turned into an actuality for as many as believe on Christ.

Christ has died for sin. Christ has made atonement by which all sin may be forgiven; whether any shall actually be forgiven depends on something else. It is conceivable that though Christ died, no sin might be pardoned, if no man believed. His blood would not, even then, have been shed in vain, for the purpose of it would have been fully effected in providing a way by which any and all sin could be forgiven. So that the whole question whether any man's sin is pardoned turns on this, Has he laid his hand on Christ? Faith is only a condition of forgiveness, not a cause, or in itself a power. There was no healing in the mere laying of the hand on the head of the goat.

It was not faith which was the reason for forgiveness, but G.o.d's love which had provided the sacrifice.

G.o.d's will is not a bare will to pardon, nor a bare will to pardon for Christ's sake, but for Christ's sake to pardon them who believe.

'Behold the Lamb of G.o.d which taketh away the sins of the world.' 'Dost thou believe on the Son of G.o.d?' 'Through this Man is preached the remission of sins.'

THE CONSECRATION OF JOY

'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein.

36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn a.s.sembly; and ye shall do no servile work therein. 37. These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: 38. Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord. 39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your G.o.d seven days. 41. And ye shall keep it a feast unto the Lord seven days in the year.

It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your G.o.d. 44. And Moses declared unto the children of Israel the feasts of the Lord.'

--LEV. xxiii. 33-44.

These directions for the observance of the great festival at the close of harvest are singularly arranged. Verses 33-36 give part of the instructions for the Feast, verses 37 and 38 interrupt these with a summary of the contents of the chapter, and verses 39 to the end pick up the broken thread, and finish the regulations for the feast.

Naturally, this apparent afterthought has been pointed out as clear evidence of diversity of authorship. But a reasonable explanation may be given on the hypothesis of the unity of the section, by observing that verses 33-36 deal only with the sacrificial side of the feast, as worship proper, and thus come into line with the previous part of the chapter, which is occupied with an enumeration of the annual 'feasts of the Lord' (v. 4). It was natural, therefore, that, when the list had been completed by the sacrificial prescriptions for the last of the series, the close of the catalogue should be marked, in verses 37, 38, and that then the other parts of the observances connected with this feast, which are not sacrificial, nor, properly speaking, worship, should be added. There is no need to invoke the supposition of two authors, and a subsequent st.i.tching together, in order to explain the arrangement. The unity is all the more probable because, otherwise, the first half would give the name of the feast as that of 'tabernacles,'

and would not contain a word to account for the name.

We need not, then, include the separating wedge, in verses 37, 38, in our present consideration. The ritual of the feast is broadly divided by it, and we may consider the two portions separately. The first half prescribes the duration of the feast as seven days (the perfect number), with an eighth, which is named, like the first, 'an holy convocation,' on which no work was to be done, but is also called 'a solemn a.s.sembly,' or rather, as the Revised Version reads, in margin, 'a closing festival,' inasmuch as it closed, not only that particular feast, but the whole series for the year. The observances enjoined, then, are the public a.s.sembly on the first and eighth days, with cessation from labour, and a daily offering. We learn more about the offering from Numbers xxix. 12 _et seq._, which appoints a very peculiar arrangement. On each day there was to be, as on other feast days, one goat for a sin offering; but the number of rams and lambs for the burnt offering was doubled, and, during the seven days of the feast, seventy bullocks were offered, arranged in a singular diminishing scale,--thirteen on the first day, and falling off by one a day till the seventh day, when seven were sacrificed. The eighth day was marked as no part of the feast proper, by the number of sacrifices offered on it, dropping to one bullock, one ram, and seven lambs. No satisfactory account of this regulation has been suggested. It may possibly have meant no more than to mark the first day as the chief, and to let the worshippers down gradually from the extraordinary to the ordinary.

The other half of the regulations deals with the more domestic aspect of the festival. Observe, as significant of the different point of view taken in it, that the first and eighth days are there described, not as 'holy convocations,' but as 'sabbaths,' or, as the Revised Version gives it better, 'a solemn rest.' Observe, also, that these verses connect the feast with the ingathering of the harvest, as does Exodus xxiii. 16. It is quite possible that Moses grafted the more commemorative aspect of the feast on an older 'harvest home'; but that is purely conjectural, however confidently affirmed as certain. To tumble down cartloads of quotations about all sorts of nations that ran up booths and feasted in them at vintage-time does not help us much.

The 'joy of harvest' was unquestionably blended with the joy of remembered national deliverance, but that the latter idea was superadded to the former at a later time is, to say the least, not proven. Would it matter very much if it were? Three kinds of trees are specified from which 'the fruit,' that is branches with fruit on them, if the tree bore fruit, were to be taken: palms, 'thick trees,' that is thick foliaged, which could give leafy shade, and willows of the brook, which the Rabbis say were used for binding the others together. Verse 40 does not tell what is to be done with these branches, but the later usage was to carry some of them in the hand as well as to use them for booths. The keynote of the whole feast is struck in verse 40: 'Ye shall rejoice before the Lord your G.o.d.' The leafy spoils come into view here as tokens of jubilation, which certainly suggests their being borne in the hand; but they were also meant to be used in building the booths in which the whole nation was to live during the seven days, in commemoration of G.o.d's having made them 'dwell in booths, when I brought them out of the land of Egypt.' This is all that is enjoined by Moses. Later additions to the ceremonial do not concern us here, however interesting some of these are. The true intention of the feast is best learned from the original simple form. What, then, was its intention? It was the commemoration of the wilderness life as the ground of rejoicing 'before the Lord.' But we must not forget that, according to Leviticus, it was appointed while the wilderness life was still present, and so was not to be observed then. Was it, then, a dead letter, or had the appointment a message of joy even to the weary wanderers who lived in the veritable booths, which after generations were to make a feast of mimicking? How firm the confidence of entering the land must have been, which promulgated such a law! It would tend to hearten the fainting courage of the pilgrims. A divinely guaranteed future is as certain as the past, and the wanderers whom He guides may be sure of coming to the settled home. All words which He speaks beforehand concerning that rest and the joyful worship there are pledges that it shall one day be theirs. The present use of the prospective law was to feed faith and hearten hope; and, when Canaan was reached, its use was to feed memory and brighten G.o.dly gladness.

The feast of tabernacles was the consecration of joy. Other religions have had their festivals, in which wild tumult and foul orgies have debased the worshippers to the level of their G.o.ds. How different the pure gladness of this feast 'before the Lord'! No coa.r.s.e and sensuous delights of pa.s.sion could live before the 'pure eyes and perfect witness' of G.o.d. In His 'presence' must be purity as well as 'fullness of joy.' If this festival teaches us, on the one hand, that they wofully misapprehend the spirit of G.o.dliness who do not find it full of gladsomeness, it teaches us no less, on the other, that they wofully misapprehend the spirit of joy, who look for it anywhere but 'before the Lord.' The ritual of the feast commanded gladness. Joy is a duty to G.o.d's children. There were mourners in Israel each year, as the feast came round, who would rather have shrunk into a corner, and let the bright stream of merriment flow past them; but they, too, had to open their heavy hearts, and to feel that, in spite of their private sorrows, they had a share in the national blessings. No grief should unfit us for feeling thankful joy for the great common gift of 'a common salvation.' The sources of religious joy, open to all Christians, are deeper than the fountains of individual sorrow, deep as life though these sometimes seem.

The wilderness life came into view in the feast as a wandering life of privation and change. The booths reminded of frail and shifting dwellings, and so made the contrast with present settled homes the sweeter. They were built, not of such miserable scrub as grew in the desert, and could scarcely throw shade enough to screen a lizard, but of the well-foliaged branches of trees grown by the rivers of water, and so indicated present abundance. The remembrance of privations and trials past, of which the meaning is understood, and the happy results in some degree possessed, is joy. Prosperous men like to talk of their early struggles and poverty. This feast teaches that such remembrance ought always to trace the better present to G.o.d, and that memory of conquered sorrows and trials is wholesome only when it is devout, and that the joy of present ease is bracing, not when it is self-sufficient, but when it is thankful. The past, rightly looked at, will yield for us all materials for a feast of tabernacles; and it is rightly looked at only when it is all seen as G.o.d's work, and as tending to settled peace and abundance. Therefore the regulations end with that emphatic seal of all His commands, to impress which on our hearts is the purpose of all His dealings with us as with Israel, 'I am the Lord your G.o.d.'

III. We may note our Lord's allusions to the feast. There are probably two, both referring to later additions to the ceremonies. One is in John vii. 37. We learn from the Talmud that on each of the seven days (and according to one Rabbi on the eighth also) a priest went down to Siloam and drew water in a golden pitcher, which he brought back amid the blare of trumpets to the altar, and poured into a silver basin while the joyous worshippers chanted the 'Great Hallel' (Psa.

cxiii.-cxviii.), and thrice waved their palm branches as they sang. We may venture to suppose that this had been done for the last time; that the shout of song had scarcely died away when a stir in the crowd was seen, and a Galilean peasant stood forth, and there, before the priests with their empty vessels, and the hushed mult.i.tude, lifted up His voice, so as to be heard by all, and cried, saying: 'If any man thirst, let him come unto Me, and drink.' What increased force is given to the extraordinary self-a.s.sertion of such words, if we picture this as the occasion of their utterance! Leviticus gives no preeminence to any one day, but John's expression, 'that great day of the feast,' may well have been warranted by later developments.

The other allusion is less certain, though it is probable. It is found in the saying at John viii. 12: 'I am the Light of the world,' etc. The Talmud gives a detailed account of the illuminations accompanying the feast. Four great golden lamps were set up in the court, each tended by four young priests. 'There was not a court in Jerusalem that was not lit up by the lights of the water-drawing.' Bands of grave men with flashing torches danced before the people, while Levites 'accompanied them with harps, psalteries, cymbals, and numberless musical instruments,' and another band of Levites standing on the fifteen steps which led to the women's court, chanted the fifteen so-called 'songs of degrees,' and yet others marched through the courts blowing their trumpets as they went. It must have been a wild scene, dangerously approximating to the excitement of heathen nocturnal festivals, and our Lord may well have sought to divert the spectators to higher thoughts.

But the existence of the allusion is doubtful.

We have one more allusion to the feast, considered as a prophecy of the true rest and joy in the true Canaan. The same John, who has preserved Christ's references, gives one of his own in Revelation vii. 9, when he shows us the great mult.i.tude out of every nation 'with palms in their hands.' These are not the Gentile emblems of victory, as they are often taken to be. There are no heathen emblems in the Apocalypse, but all moved within the circle of Jewish types and figures. So we are to think of that crowd of 'happy palmers' as joyously celebrating the true feast of tabernacles in the settled home above, and remembering, with eyes made clear by heaven, the struggles and fleeting sorrows of the wilderness. The emblem sets forth heaven as a festal a.s.sembly, as the ingathering of the results of the toils of earth, as settled life after weary pilgrimage, as glad retrospect of the meaning and triumphant possession of the issues of G.o.d's patient guidance and wise discipline.

Here we dwell in 'the earthly house of this tabernacle'; there, in a 'building of G.o.d ... eternal.' Here we are agitated by change, and wearied by the long road; there, changeless but increasing joy will be ours, and the backward look of thankful wonder will enhance the sweetness of the blessed present, and confirm the calm and sure hope of an ever-growing glory stretching sh.o.r.eless and bright before us.

SOJOURNERS WITH G.o.d

'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.'

--LEV. xxv. 23.

The singular inst.i.tution of the Jubilee year had more than one purpose.

As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emanc.i.p.ated, and so the mountains of wealth and the valleys of poverty were to be somewhat levelled, and the nation carried back to its original framework of a simple agricultural community of small owners, each 'sitting under his own vine and fig-tree' and, like Naboth, st.u.r.dily holding the paternal acres.

As a ceremonial inst.i.tution it was the completion of the law of the Sabbath. The seventh day proclaimed the need for weekly rest from labour, and as was the sabbath in the week, so was the seventh year among the years--a time of quiet, when the land lay fallow and much of the ordinary labour was suspended. Nor were these all; when seven weeks of years had pa.s.sed, came the great Jubilee year, charged with the same blessed message of Rest, and doubtless showing dimly to many wearied and tearful eyes some gleams of a better repose beyond.

Besides these purposes, it was appointed to enforce, and to make the whole fabric of the national wealth consciously rest upon, this thought contained in our text. The reason why the land was not to pa.s.s out of the hauls of the representatives of those to whom G.o.d had originally given it, was that He had not really given it to them at all. It was not theirs to sell--they had only a beneficiary occupation. While they held it, it was still His, and neither they, nor any one to whom they might sell the use of it for a time, were anything more than tenants at will. The land was His, and they were only like a band of wanderers, squatting for a while by permission of the owner, on his estate. Their camp-fires were here today, but to-morrow they would be gone. They were 'strangers and sojourners.' That may sound sad, but all the sadness goes when we read on--'with Me.' They are G.o.d's guests, so though they do not own a foot of soil, they need not fear want.