"How can a man be just before God?" (Job 9:2) always has been, ever must be, a matter of deep and anxious inquiry when the mind is once enlightened to see, and the conscience awakened to feel the awful state of condemnation into which we are sunk by sin—before Him who, in his eternal purity, spotless holiness, and inflexible justice, is indeed "a consuming fire." But if even from natural convictions, the conscience, as if necessarily and distinctively, trembles under a sight and sense of sin before the great and glorious Majesty of heaven, how much more keenly and deeply must it feel these pangs of guilt and shame when the Holy Spirit, by his quickening operations on the heart, "judgment to the line and righteousness to the plummet;" when "the hail" of God's manifested anger against all transgression "sweeps away the refuge of lies" in which self-righteousness has vainly endeavored to intrench itself, and the rising "waters" of his felt displeasure "overflow the hiding-place" of good works and good resolutions in which the convinced sinner has sought a temporary but most unavailing shelter!
"What shall I do to appease the wrath of God, to satisfy his justice, to fulfill the demands of his righteous law, to conciliate his favor, to escape hell, and win heaven?"—however in minuter features the beginnings of a work of grace may vary, such solemn searchings of heart, such eager and anxious inquiries from the lips must always attend the first operations of the Spirit of God upon the conscience. For where does grace always find us? In sin—if not in open yet in secret transgression. If a condemning law does not arrest us as plainly and manifestly guilty of vile, flagrant acts of iniquity, yet it comes upon us in its accusing sentence as "walking in the vanity of our mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our heart." Being, then, convinced of sin by the quickening operations of the Holy Spirit, the alarmed sinner looks out to find some way of escape from the wrath to come, some refuge wherein his guilty soul may find safety and shelter.
Now to such a poor self-condemned wretch, to such a guilty criminal, the atoning blood and justifying obedience of the Son of God, as revealed to his heart by the Holy Spirit, becomes the only refuge of his weary soul, the only way of salvation from the wrath to come, the only door of hope opened to him in the valley of Achor. To him, therefore, as faith hears and receives the joyful sound, it is glad tidings, good news, that the Lord Jesus "now once in the end of the world has appeared, to put away sin by the sacrifice of himself." (Heb. 9:26.) The convincing operations of the Holy Spirit on his conscience have been those "preparations of the heart" which "are of the Lord;" and which, by breaking it up, give it that "deepness of earth," (Matt. 13:5,) without which there is no proper seed-bed for the word of life to germinate in and grow; for until the fallow ground of the heart be broken up by the ploughshare of the law, it is but a sowing among thorns to receive the mere doctrine of the atonement into the judgment. There being no living faith in a heart destitute of grace, there can be no spiritual view of the blood of the cross; no sight of the groaning, agonizing Son of God; no secret, sacred entrance into his sorrows, no holy fellowship of his sufferings, no inward conformity to his death. But where the Holy Spirit has convinced the soul of sin, and thus prepared the heart for the reception of atoning blood and dying love, he sooner or later reveals the Son of God as the Mediator—the only Mediator, between God and men, and especially in his character of "the Lamb slain from the foundation of the world." (Rev. 13:8.)
As this train of thought at once leads us to the subject of the sacrifice offered upon the cross by the suffering Son of God, and as we proposed to show, with the Lord's help and blessing, the nature of that sacrifice, and that it indeed was an atoning sacrifice for sin, we shall here resume the thread of our Meditations upon the blessed Lord as the great High Priest over the house of God.
Our readers will doubtless recollect that we have sought carefully to distinguish between the past and the present work of our great High Priest. Before "he gave up the spirit," and thus laid down him previous life as the last and crowning act of his suffering obedience, our gracious Lord cried out with a loud voice, "It is finished." (Matt. 27:50; John 19:30.) The sacrifice, therefore, according to his own testimony, was complete in and by the death of the sacred Victim. As the high priest could not enter within the veil on the solemn day of atonement until he could carry in the blood of the slain bullock, so his Antitype, the Lord Jesus Christ, could not enter into the courts above until he had first bled and died below.
To constitute an efficient sacrifice several things worn required:
1. The whole must be according to the Sovereign will of God. The victim must be of his choice, and the whole arrangement at his supreme disposal. This we see most clearly intimated in the minute directions given as to the Levitical sacrifices to which we small have occasion presently more fully to refer.
2. The blood of the victim must be shed, for "the blood is the life;" (Gen. 9:4;) "it is the blood that makes an atonement for the soul;" (Lev. 17:11;) and "without shedding of blood is no remission." (Heb. 9:22.)
3. The victim must die. As death was the original penalty for disobedience, ("In the day that you eat thereof you shall surely die," Gen. 2:17,) so the sacrifice cannot be complete without the death of the victim. Thus Jesus "became obedient unto death," (Phil. 2:8,) "poured out his soul unto death," (Isa. 53:12,) and gave his life for the sheep. (John 10:11.)
4. The victim must also be without spot or blemish, in most cases be a male, and in one—the paschal lamb, a male of the first year. (Exod. 12:5.) The stronger sex typified strength, the ripe age maturity, and the freedom from blemish spotless purity; all which three marks blessedly met in the Christ of God; for as strong, he bore our sins in his own body on the tree; as mature, he was made perfect through suffering; and as a Lamb without blemish and without spot, he was the Holy One of Israel.
We have already alluded to the sacrifices offered under the law, and intimated that we would have occasion to consider them more fully when we approached the present part of our subject. This, therefore, we shall now, with the Lord's help and blessing, attempt to do, as hoping thereby to throw some light upon the only true Sacrifice which Jesus offered upon the cross of Calvary.
It is to the early chapters of the book of Leviticus that we must chiefly turn to examine the sacrifices which were appointed by God as types and representatives of this great, this all-atoning Sacrifice.
1. The first sacrifice which there meets our view is "the Burnt offering," the nature and emblematic intention of which we shall now therefore consider. "The Lord called to Moses and spoke to him from the Tent of Meeting. He said, "Speak to the Israelites and say to them: 'When any of you brings an offering to the Lord, bring as your offering an animal from either the herd or the flock. " 'If the offering is a burnt offering from the herd, he is to offer a male without defect. He must present it at the entrance to the Tent of Meeting so that it will be acceptable to the Lord." (Lev. 1:1-3.) Our space will not admit of our bestowing upon this remarkable sacrifice all the attention that its importance demands; it must suffice, therefore, to furnish our readers with some hints for their own profitable meditation.
The "burnt offering" was one of the earliest modes of sacrifice. The first recorded instance of its firing offered was by Noah, after the flood:* "And Noah built an altar unto the Lord; and took of every clean beast, and every clean fowl, and offered burnt offerings on the altar." (Gen. 8:20.) This was doubtless typical of the sacrifice offered up on the cross by the Lord Jesus, for we read that "the Lord smelt a sweet savor;" (or "savor of rest," margin;) for did not Christ give himself "for us an offering and a sacrifice unto God for a sweet smelling savor?" (Eph. 5:2;) and does not the Father "rest" with ineffable complacency and delight upon the sacrifice thus offered to offended Justice by his only-begotten Son?
*We do not instance Abel's offering, of whom it is recorded that "he brought of the firstlings of his flock and of the fat thereof," (Gen. 3:4,) as the express mention of "the fat" seems to indicate that the fat only, and not the whole victim was burnt on the altar.
The next instance, we believe, of this mode of sacrifice is when God commanded Abraham to take his son, his only son Isaac, whom he loved, and offer him for a burnt offering upon Mount Moriah; (Gen. 22:2;) and though the sacrifice of Isaac himself was arrested by the voice of the Lord out of heaven, yet Abraham offered up the ram caught in a thicket by his horns—(type of Jesus, caught, as it were, in the thicket of our sins,) as a burnt offering in the stead of his son. Other instances previously to the giving of the law, are those in Job, (1:5; 42:8,) and of Jethro, (Exod. 18:12,) but as they convey no peculiar instruction, we need not here dwell upon them.
It is sufficiently evident from the two instances of Noah and Abraham that the rite of burnt offering existed, and no doubt by God's own appointment, before the setting up of the tabernacle in the wilderness. The ceremonial law then instituted only gave it a peculiar and additional sanction, put it, as it were, on a fresh basis, and furnished its offerer with more specific and minute directions, that the type might be more complete. Its distinctive feature was that it was wholly burnt; which was typical of two things—1, of the anger of God, as a consuming fire, wholly burning up the victim, as it will burn body and soul in hell; 2, as we shall presently more fully show, of the flames of self-sacrificing love, in which the body and soul of Jesus were as if wholly consumed in the devotedness of his heart.
1. But as we have proposed to direct our attention chiefly to the opening chapters of Leviticus, we shall name a prior feature, that is, that it was wholly voluntary. "He shall offer it of his own voluntary will." It was not like the sin offering or the trespass offering, a sacrifice specially offered for some particular sin, wrung from him, as it were, by guilt of conscience, but it was brought willingly of the man's own accord. Now this peculiar feature of the burnt offering, which, it will be observed, well harmonizes in that point with the voluntary burnt offerings offered by Job for his sons, (Job 1:5,) points to that marked character of the sacrifice offered by our great High Priest that it was on his part wholly a voluntary act—"Lo! I come to do your will," was the language of the Son of God in taking the body which the Father had prepared for him.
The eternal love with which the Son of God loved the Church before he gave himself for it; (Gal. 2:20; Eph. 5:25;) his covenant engagements on her behalf; (Psalm 89:19, 35, 36;) his anticipation of the time of his incarnation by his various appearances in a human form under the Old Testament, were all so many marks and indications of the holy eagerness with which he undertook the work which the Father gave him to do. As the Son of the Father in truth and love, as lying from all eternity, as his only-begotten Son, in his bosom, he knew the will of the Father, for he and the Father are one—one in essence, one in nature, one in will. (2 John 3; John 1:18; 10:30.) The will of the Father was that he should take a body which the Father, in his infinite wisdom and grace, had prepared for him, and offer it up as a sacrifice, and thus redeem and sanctify the Church with his precious blood. The whole of his suffering and obedient life was a doing of the will of God, for he could ever say, "I do always those things that please him;" (John 8:29;) but, as we have already pointed out, it was more particularly when he sanctified or consecrated himself as the High Priest in his intercessory prayer, (John 17:19,) that he did the will of God by forever perfecting by one offering those who are sanctified. (Heb. 10:14.) His whole heart, therefore, panted to do that will.
Thus, on his last journey, after he had passed through Jericho, we read that he "went before" his disciples as they were in the way ascending up to Jerusalem, (Luke 19:28,) as if he would reprove their lagging footsteps, and go before them, not only to show them the way to the cross, but as himself advancing with all holy eagerness to meet it. In this spirit he said, on a previous occasion, "I have a baptism to be baptized with; and how and straitened ('pained,' margin) until it be accomplished." (Luke 12:50.) This baptism was the baptism of suffering and blood in which he was to be immersed when all the waves and billows of God's wrath went over him; but his holy soul was straitened, or as if drawn together with the cords of love, and "pained" with the delay, time itself moving on with pace too slow for his ardent desire to do and suffer the whole will of God.
This voluntary offering, then, of himself to be wholly offered up to God, as the burnt offering was entirely consumed, is a most blessed feature of the sacrifice consummated on the cross by "the Apostle and High Priest of our profession." (Heb. 3:1 .) As "the Apostle," or messenger of God, bringing in his heart and hands a message of mercy, he came forth from the Father's bosom in self-sacrificing love. "Greater love has no man than this, that a man lay down his life for his friends;" (John 15:13;) "Who loved me and gave himself for me." (Gal. 2:20.) Whatever amount, therefore, of sorrow or suffering he had to endure, Jesus could still say, "Lo, I come; in the volume of the book," (the book of God's eternal counsels and fixed decrees,) "it is written of me, I delight to do your will, O my God; yes, your law is in my heart." (Psalm 40:7, 8.)
Thus "he was brought as a lamb to the slaughter, and as a sheep before her shearers is silent, so he opened not his mouth." (Isa. 53:7.) The whole of his obedient and suffering life was a voluntary offering up of himself to do and suffer the will of God; but it is in its last acts, as offering himself in sacrifice, that we see it especially manifested. In this spirit, as we have already pointed out, he comes up to Jerusalem, for there must he die, as he himself said, "Nevertheless I must walk today, and tomorrow, and the day following; for it cannot be that a prophet perish out of Jerusalem." (Luke 13:33.) In this spirit, he entered Jerusalem, in meek yet holy triumph, sitting on an donkey's colt. (John 12:15.) In this spirit, he sat down with his disciples at the paschal supper, when he said unto them, "With desire have I desired to eat this Passover with you before I suffer." (Luke 22:15.) And in the same spirit, he freely, voluntarily laid down his life as the last act of his willing, suffering obedience, according to his own words, "Therefore does my Father love me, because I lay down my life that I might take it again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment, (that is, this enjoined part of my priestly office—for he is here speaking not of his essential, but of his mediatorial life) have I received of my Father." (John 10:17, 18.)
2. But let us now view another feature, indeed what may be considered the leading and main characteristic of the burnt sacrifice. It was to bo wholly burnt. "The priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savor unto the Lord." (Lev. 1:9.) In the other sacrifices only the fat, (that is, the internal fat,) the kidneys and the liver were burnt upon the altar, for that was "the food of the offering made by fire, for a sweet savor, and was the Lord's;" (Lev. 3:16;) but the burnt sacrifice was wholly burnt. The burnt sacrifice, therefore, represents the offering up of the pure humanity of Christ, not only in the flames of the anger of God against sin, without which it would not have been a sacrifice at all, but also in the pure and holy flames of filial love and devotedness to the Father's will.
It did not, therefore, so much represent the atonement made for sin by the sacrifice of Christ in its aspect towards man, for that was more fully typified in the sin and trespass offerings, and especially in the sacrifice of the bullock and the goat offered on the great day of atonement, as it represented the atonement in its aspect towards God. There were certain actings of ineffable love between the Father and the Son, when Jesus was doing and suffering the will of God upon earth, of which we get only faint glimpses in the word of truth; but these actings were, in a mysterious and inscrutable manner, connected with the obedience unto death of the Son of God. Thus, the Lord himself said, "Therefore does my Father love me, because I lay down my life that I might take it again." (John 10:17.) Here we have the love of the Father connected with the obedience of the Son—a love not distinct from, not independent of, the eternal love with which the Father ever loved him as his only-begotten Son, but a love to him as the God-man Mediator, a delighting in his obedience as his own sent servant—"Behold my servant whom I uphold; my elect"—the elect Head of the church, "in whom my soul delights." (Isa. 42:1.)
The patience, the meekness, the submission, the resignation, the faith, hope, and love, the humility, the brokenness of heart, the pure and holy, unswerving, unshrinking obedience of Jesus in his sacred humanity were ineffably delighted in by his approving and accepting God and Father. His eternal love to him as his only-begotten Son, the brightness of his glory and the express image of his Person, was thus drawn as it were, into a new stream of ineffable complacency and delight. Thus, as the eternal Father looked down from heaven upon the Son of his eternal love with ineffable delight and complacency when baptized in Jordan, as thus fulfilling all righteousness, (Matt. 3:15,) and showing forth in type and figure his future baptism of suffering and blood, and gave audible expression to that delight by a voice from heaven, "This is my beloved Son, in whom I am well pleased," (Matt. 3:17,) so as Jesus hung upon the cross, consumed in the flames of his own self-sacrificing obedience and love, it was an offering of sweet savor to his heavenly Father; not that the Father took delight in the sorrows and sufferings of his co-equal, co-eternal Son, viewed in themselves, but as doing his will and thus glorifying him. How solemn are the words when Jesus consecrated himself as the High Priest, in the opening of his intercessory prayer, and what a holy and sacred light do they cast on those transactions between the Father and the Son, to which we have called our readers' attention! "Father, the hour is come; glorify your Son that your Son also may glorify you." (John 17:1.)
The burnt sacrifice, therefore, represents rather what Jesus on the cross was to his heavenly Father than what he was for and unto man. The cross of our blessed and suffering Lord has thus, as it were, two aspects, one turned towards God, the other turned towards man. "I do always those things that please him;" (John 8:29;) "Father, glorify your name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again;" (John 12:28;) "Put up your sword into the sheath—the cup which my Father gives me, shall I not drink it?" (John 18:11.) These passages give us as it were a glance into those deep and mysterious yet blessed transactions between the Father and the Son, wherein and whereby the Son glorified the Father by becoming "obedient unto death, even the death of the cross," (Phil. 2:3,) and the Father glorified the Son by first accepting his obedience on behalf of the Church, and then as a declaration of his divine Sonship, (Rom. 1:4,) and that he might be a partaker of his throne, (Rev. 3:21,) raising him from the dead, and highly exalting him to his own right hand and giving him a name which is above every name. (Phil. 2:9.) Thus the burnt sacrifice represented two things—1, the offering of Jesus for sin in the flames of divine wrath; 2, the offering of his obedient body and soul in the flames of self-sacrificing devotedness to the will of the Father.
This latter aspect of the cross is, we think, not sufficiently borne in mind by the people of God. We naturally view the sacrifice of Jesus, the atoning blood and finished work of the Son of God on the cross, more as regards our own personal, individual salvation than as it regards the honor and glory of God. But there is in the cross of the Lord Jesus Christ something far deeper and higher than the mere salvation of the Church from the ruins of the fall. Though in most complete and blessed harmony with every divine perfection of Jehovah, though in it are treasured up, not only the exceeding riches of his grace, but infinite depths of manifold wisdom, (Eph. 1:7; 3:10,) yet the salvation of the Church was in the mind of God but secondary to the manifestation of his own glory. That must ever be the supreme and ultimate end of all his counsels and purposes, of all his ways and works. "Glory to God in the highest," was the first note in the angelic song, and preceded "on earth peace, good will toward men;" (Luke 2:14;) "As truly as I live, all the earth shall be filled with the glory of the Lord;" (Num. 14:21;) "To the praise of the glory of his grace;" (Eph. 1:6;) "Of him, and through him, and to him are all things; to whom be glory. Amen." (Rom. 11:36.) Thus speaks the Holy Spirit in the word of truth.
Sin broke in upon the original glory of God, as manifested in the creation of man in his own image, after his likeness. "Behold, it was very good," (Gen. 1:31,) was God's own testimony to his glory in creation. But the entrance of sin marred and defaced it in marring and defacing the image of God in man. Thus, by the entrance of sin the justice of God was outraged, his work defaced, his command trampled under foot, his holiness insulted, and Paradise, his own garden, wherein dwelt peace and happiness, purity and innocence, polluted by the poison of the serpent. When, therefore, the Son of God undertook, in the solemn counsels of eternity, by his own obedience unto death, as the suffering Surety, to vindicate the honor of his Father, to fulfill his broken law, to glorify his justice, and at the same time, and by the same way, to manifest his mercy and reveal his grace—attributes of Jehovah hitherto undiscovered to angelic minds, (1 Pet. 1:12,) the glory of God was his chief end and aim. But this could only be accomplished by the cross, for that is "the wisdom of God" as well as "the power of God;" (1 Cor. 1:24;) and by that alone, could all the glorious perfections of Jehovah, such as his justice and his mercy, his holiness and his grace, be fully harmonized. (Psalm 85:10, 11; Rom. 3:26.)
When, then, the suffering Son of God "offered himself without spot to God," in the flames of the intensest love and devotedness to the will of his heavenly Father, seeking his glory, not his own, in the moment of, and through his own deepest and lowest humiliation, even when burning in the flames of his anger against sin, and crying out under the hidings of his countenance—then it was that the eyes of the Father rested with ineffable complacency and delight on the Son of his love. What eye but the Father's could read his heart, melting in the flames of wrath like wax, and yet melted into the intensest devotedness and love? (Psalm 22:14.) Who else could mark his perfect and unswerving obedience to the Father's will in drinking the cup put into his hand to the last and lowest dregs? Whose but the Father's all-searching eye could read the zeal for his honor and glory which even then, in the flames of self-devoting love, was eating him up? (Psalm 69:9.)
As the blessed Lord hung upon the cross, what angelic, still less what human eye marked the breadths, and lengths, and depths and heights of that love which passes knowledge? (Eph. 3:18, 19.) Who could view this amazing scene of sorrow and of obedience even unto death, so as to read fully the very depths of the heart of Christ, but the all-seeing God? Where were the disciples? Fled. Where his Virgin mother? Weeping and lamenting at the foot of the cross, a sword piercing through her own soul also. (Luke 2:35; John 19:25.) Where the angels? Wondering in silent awe, as they bent down to see the solemn mystery. Where his foes? Triumphing in mockery and scorn, for their short-lived hour and of the power of darkness was come. Where was the very sun? Hiding his face, as if shocked to see his Maker die. Where the solid earth? Rocking to its very base, as if unable to bear the weight of the suffering Son of God. Where the rocks; cleaving to their center, as if they could no longer hold the bodies of the saints committed to their charge, but must let them forth to witness the death of their Lord. What eye, then, but the eye of the Father, saw the suffering Son of God in all the depths and fullness of his bleeding, dying love, in all the intensity of his self-sacrifice devotedness, and in the most resigned filial submission unto, as well as perfect execution of his sovereign will?
3. But we must now mention another distinctive feature in the burnt sacrifice, in which, doubtless, is typically couched some gracious instruction for the Church of God—"And he shall flay the burnt offering, and cut it into its pieces." (Lev. 1:6.) The flaying of the burnt offering, or removing the outer skin, would necessarily lay bare the inner flesh with all the muscles and joints of the body, and thus bring to view two things—1, the exquisite cleanness of the inner flesh; and, 2, the nature and strength of its moving parts; for we know how clean is the flesh in a flayed animal as the skin is stripped off, and how plain are the muscles and joints when divested of their outward covering. Thus the flaying of the burnt sacrifice seems typically to represent—1, the purity of the inner flesh of Jesus, for his sacred humanity was inwardly as well as outwardly, in soul as well as in body, "a holy thing;" (Luke 1:35;) and, 2, the purity and strength of all his motives.
Could we bear to be stripped of our skins—our external life, our outward and visible profession of godliness? Should we be found clean were all this flayed away? The secret joints and muscles of our nature, the hidden motives of many of our words and actions could not bear to have the skin of profession stripped off them; but the holy flesh of Jesus, and all the joints and muscles of his pure humanity, the secret motives of all his words and works, could bear to be looked at and into by the all-seeing eye of God, and viewed with ineffable complacency in all their purity and all their strength.
Among the sons of men, some, like Joseph and Daniel, may seem almost without spot or blemish; but what are they within? What would they be were they flayed, were all the skin of their profession thoroughly stripped off? But God desires truth in the inward parts; (Psalm 51:6;) for he, as well as his word, "is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight; but all things are naked and opened* unto the eyes of him with whom we have to do." (Heb. 4:13.) But the pure heart of Jesus could bear this all-seeing scrutiny. Beneath his holy external life and walk lay concealed from man the spotless purity of his holy soul, whereby he was internally as well as externally a Lamb without blemish and without spot.
* Literally, "necked," that is, the neck and throat exposed to view, as was the case with the sacrifices when they were flayed and laid upon the altar with their neck cut through and laid open.
4. The cutting of the burnt sacrifice into pieces was typical of the sufferings of Jesus in the garden and on the cross. Thus, "the sweet incense" which the high priest, on the solemn day of atonement, carried within the veil, for a similar reason, was "beaten small," (Lev. 16:12,) that it might indicate the broken heart, the bruised soul of Jesus. As, then, the cut pieces of the burnt sacrifice lay on the altar, so the bruised body and soul of the Lamb of God lay on the cross; and as, when those pieces were burnt on the brazen altar, a smoke ascended from them heavenwards, so, when Jesus gave himself for us, "an offering and a sacrifice to God, for a sweet-smelling savor," (Eph. 5:2,) the smoke of his meritorious obedience and death rose up with acceptance before the face of his heavenly Father.
5. Another mark we must briefly dwell upon—"The inwards and legs" of the burnt sacrifice were to be "washed in water." Water, we know, was typical of the purifying, sanctifying operations of the Holy Spirit. Our blessed Lord did not need the purifying operations of the Holy Spirit, for he was "holy, harmless, undefiled;" (Heb. 7:26;) but as his sacred humanity was formed under the overshadowing influences and operations of the Holy Spirit, so was it anointed by him with all his gifts and graces for his mediatorial work; (Isa. 41:1-3; 42:1;) and in an especial way sanctified for his atoning sacrifice. Thus we seem to have a typical representation of the power and grace of the Holy Spirit as connected with the sacrifice of Jesus. Upon his sacred humanity the Holy Spirit rested in all the fullness of his gifts and graces. We therefore read of Jesus that he "through the eternal Spirit, offered himself to God." (Heb. 9:14.) As in the burnt sacrifice the inward parts and legs were washed with water, and thus were typically sanctified, so the heart of Jesus, as well as the actions of Jesus, were as if consecrated by the unction of the Holy Spirit, and thus presented holy and acceptable to God upon the altar of the cross.
But here our limits admonish us to pause. We intended to consider in our present paper the sin offering and the trespass offering, and the sacrifice of the bullock and the goat on the great day of atonement; but these and other points tending to throw light upon the sacrifice of our great High Priest we must now defer to a future opportunity.