January 23

JANUARY 23.—“Clothed with a garment down to the foot, and girt about the paps with a golden girdle.”—Rev. 1. 13.

THE dress was sacerdotal; and our Lord’s appearance in this attire was to remind John that He was the High Priest of our profession. This is one of the three grand offices He sustains and executes in the economy of our salvation—He who is the prophet that was to arise like unto Moses, and the King in Zion, is also an High Priest who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. And we make no scruple to say, that the first and second of these offices derive their efficacy and even their existence from the third.

The High Priest under the law was a very remarkable and important character. He was the medium of all intercourse between God and the people. Thus he was a striking emblem of the Lord Jesus as the mediator of the new covenant. But in tracing the resemblance we shall pass by his personal qualities, the mode of his consecration, the oil that was poured upon his head, and his vesture to the skirt of which were attached the golden bell and pomegranate—in all of which truth may find some analogy and fancy more: and notice only the three actions he had to perform. These were,

First, expiation. He offered not only gifts but sacrifices: and we know the design; it was to atone for the sins of the people. The slaughter of the victims showed at once the penalty of sin, and the way of deliverance from it—life for life—for without shedding of blood there is no remission. Herein the High Priest typified the Saviour: but see how the former is surpassed by the latter! The one offered for his own sins as well as for those of the people: the other was harmless, holy, undefiled, separate from sinners. The one repeated his sacrifices often, because they could not make the comers thereunto perfect; the other, by the one offering up of Himself, perfected for ever them that are sanctified. The one made atonement only for the congregation of the children of Israel; the other taketh away the sin of the world.

Secondly, intercession. We know not whether the High Priest used any words; but what he did, spake loud enough. For after slaying the victim, he took the blood in a basin, and, wearing the names of the tribes of Israel on his breast, he entered into the holiest of all, and sprinkled the mercy-seat, and burnt incense; while He who sat between the cherubim smelled the sweet savour. And thus Jesus, after bearing our sins in his own body on the tree, and obtaining eternal redemption for us, entered into heaven itself, with his own blood, there to appear in the presence of God for us, presenting and pleading his sacrifice, and founding on his satisfaction his claims in favour of his people. “Wherefore He is able to save to the uttermost them that come unto God by Him, seeing He ever liveth to make intercession for them.” “We have an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins.”

Thirdly, benediction. While he was burning incense within, the whole multitude of people were praying without, and did not depart till he came forth and pronounced the blessing. The very words he

used are recorded: "The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace." This language was more than a mere wish on the part of the High Priest; it was the blessing of Him whom they had offended, and was nothing less than an acknowledgment that God was pacified towards them, that they were in favour with Him, and might go away joyful and glad of heart. So his church had not long to wait, when they saw Him enter within the vail in his accession to glory, before He came forth in the effusion of his Holy Spirit, and commanded the blessing, even life for evermore, in the preaching of the Gospel, which assures us that we are reconciled unto God by the death of his Son, that we are accepted in the Beloved, and shall be satisfied early with his favour. "Happy art thou, O Israel." "Blessed are the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance; in thy name shall they rejoice all the day, and in thy righteousness shall they be exalted."

JANUARY 24.—"Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight."—Psalms 19:14.

ALL human beings should have a governing aim to influence and regulate them. And all have such an aim: but all have not a proper one. All wish to please: but we may divide them into three classes. Some please themselves. Whoever is offended, they must be indulged. Whatever be the claims of others, they will have their own way, and humour. Some strive to please men. And this is not in all cases improper. A condescending and obliging behaviour is lovely; and, therefore, enjoined. "Let every one of us please his neighbour." But it must be "for his good to edification;" and in all things lawful; otherwise, "if I seek to please men, I shall not be the servant of Christ." Some endeavour to please God. These are, indeed, comparatively few; but we hope their number is increasing. Such were Paul and his companions: "We labour, that whether present or absent, we may be accepted of Him." And such was David: "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight."

By a figure of speech, all authors frequently use a part for the whole. David wishes to dedicate to God all his powers and actions; and to walk before Him in all his commandments and ordinances, blameless. But if we take the expression as it is, we see how he extends his pious solicitude. A natural man may regard his conduct, especially as it falls under the observation of his fellow creatures. But does he make conscience of his speech? Does he make conscience of his thoughts? David's care reaches to the words of his mouth, and the meditations of his heart; and he prays that both may be acceptable in God's sight.

The prayer shows his humility. When we have done all, we are unprofitable servants. A faithful examination of our holiest things will destroy all confidence in them, and prove that they need forgiveness, rather than deserve recompense. "My performances are so poor, so imperfect, so unworthy, that it must be an act of grace in Thee to regard them. Deign, O Lord, to smile upon them.

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