The Pulpit Commentary — Leviticus — Section 286

Vers.1-4.-.The high :priest on the Day of .At011ement. 'l'he Jewish high priest was an eminent type of Christ. He was this on ordinary occasions of his ministry in respect to which Jesus is called "the High Priest of our profession" (Heb. iii.' 1). But he was especially so upon this great occasion of his entrance into the most holy place. I. Trra MOST HOLY PLACE OF THE TEMPLE WAS A TYPE OF HEAVEN. 1. .The taber- nacle was a figure of the universe. (1) It represented the material universe. In allusion to this, Paul speaks of the universe as the great house built by the hands of God (see Heh. iii. 3, 4). And our Lord, also, alluding to the temple with its many courts and offices, speaks of the universe as his Father's house (John xiv. 1). (2) It likewise represented the moral universe. In this light it is also viewed by Paul in the sa.me connection as that in which he likens it to the material (see Heb. iii. 6). In many places of Scripture the people of God are described under the similitude of the temple (see 1 Cor. iii 16; 2 Cor. vi. 16; Eph. ii. 21, 22; 1 Pet. ii. 5). 2. .The holy :places signified the heavens. (1) Amongst the coverings were what our version calls "badgers' skins," but the original word (ii,nn), techesh, in ancient versions is explained to denote a colour, viz. blue. The covering may have been composed of rams' skins dyed blue, as the other covering was of " rams' skins dyed red." Blue was the proper colour to suggest the air, while the red would suggest the golden glow of the light in the ethereal heavens, (2) Josephus, speaking of the gate of the porch of the temple, which stood always open, styles it an "emblem of the heavens." And the vail leading from the porch to the holy place, made like Babylonish tapestry (Josh. vii. 21) of blue, purple, scarlet, and fine twined linen, he compares .to the elements (' Wars,' v. 5). Josephus e.lso describes the branched candlestick, with its seven lights, as emblems of the planets of the solar system. (3) But whatever may be said of details, the broad fact is not left to conjecture or even to tradition; for Paul tells us plainly that the holy places were patterns of the heavens (Heh. iv. 14; ix. 23). 3. The most holy place figured the supreme heaven. (1) This must be obvious from the fact that the Shechinah was there. God appeared then in regal state upon his throne of glory. The cherubim around him represented the powers of creation, physical and intellectual, which all wait upon him to fulfil his will everywhere in the great universe. Their faces were so placed that, while they all looked inward upon the propitiatory, they also looked outward in all directions upon the house. (2) This innermost sanctuary Paul accordingly describes as "heaven itself "-an expression synonymous to the "third heaven,'' and "heaven or heavens" (Heb. ix. 24; 2 Cor. xii. 2, Deut. x. 14; Ps. cxv. 16). It is the palace or God and of angels. IJ. THE ENTRANCE OF THE llIGH PRIEST INTO THE MOST HOLY PLACE ADUMDBATED THAT OF JEsus INTO HEAVEN. (See Heb. viii. 1, 2; ix. 11, 12, 23, 24.) 1. He entered in his t11hite garment&. (1) Not in his" golden robes." These are vulgarly supposed to have been bis nobler vestments, and it is thought that entering in his white garments he appeared in "mean" attire, to express "humiliation" and" mourning" (see Matthew Henry, in Zoe.) (2) But is this opinion just? Where are the white robes of t_he high priest so described in Scripture? Is it not rather the other way (see Ezek. xhv. 17)? Are the seven angels (Rev. xv. 6) described as in mean attire? As a matter of fact, dtd Jesus meanly or mourningly enter heaven? Was it not rather his entrance "into cm. XVT. 1-34.] THE BOOK OF LEVITICUS. 251