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from MEMOIRS AND REMAINS OF ROBERT MURRAY McCHEYNE
by ANDREW A. BONAR, 1894
When you would teach a little child in the simplest and most interesting way, you do it by means of pictures. In the very same way did God teach Israel concerning Him who was the consolation of Israel. When they sat under the shadow of the pillar cloud, and were sheltered from the burning rays of an eastern sun, God wanted to teach them that Christ was a shade on their right hand; that He would come between them and the burning wrath of God. When they followed the light of the pillar of fire, God wanted to teach them that Christ was the light of this world; that whoso followeth Him shall not walk in darkness. When they gathered the snow-white manna, and ground it in mills, and baked it in pans, God wanted to teach them that a bruised Saviour must be the daily food of our soul. When they drank of the gushing river that flowed out of the smitten rock, God wanted to teach them that they might daily receive the full streams of the Holy Spirit from the smitten Saviour -- that if any man thirst, he should come to Christ and drink.
But of all the types and images of the glorious Saviour, the most living, the most wonderful, was the Jewish High Priest, with his holy garments, for glory and for beauty. See Exod. xxviii. 2. These garments were glorious and beautiful in two respects: -- First, They had a natural glory: they were made of the costliest materials-- of gold, and blue, and purple, and scarlet, and fine twined linen, ver. 5. No expense of labour or of riches was spared to make them splendid and attractive. But, second, They had a spiritual glory -- a glory and a beauty that far excelled the other, inasmuch as they clearly represented the excellences of Christ, our glorious High Priest and Saviour.
May the Lord lift away the veil, and reveal to us from under the
covering our glorious Immanuel, so that every soul may cry out. He is
the chief among ten thousand, and altogether lovely.
I. The Ephod and the Robe of the Ephod -- Vers. 6-8, 31,32 -- Observe three things with regard to it. (1.) It was made of the finest materials (ver. 6)-- of gold, and of blue, of purple, of scarlet, and of fine twined linen: the richest of metals was there; the deepest, most beautiful dyes; the finest and purest linen. (2.) It was wrought with the greatest skill (ver. 32). God seems actually to have given the spirit of wisdom to the workmen who made it. It is said to have been made with "cunning work;" and the girdle, which was part of the ephod, is called "the curious girdle." (8.) It covered the priest from head to foot. The ephod and the robe, when put together, formed a complete garment.
How plainly does this point out the beautiful garment of our Redeemer's righteousness -- his glorious finished work, which He came from heaven to work out! (1.) It is of the finest materials: it is the sufferings and obedience of the Son of God -- of God manifest in flesh. Ah, who can tell the costliness of that robe? It is called (Ps. xlv.) "clothing of wrought gold," "raiment of needle- work." It is called (Rev. iii. 18) gold and fine linen -- "I counsel thee to buy of me gold tried in the fire." (2.) It was wrought with all the skill of Heaven; for the gospel is the power of God and the wisdom of God. In Christ are hid all the treasures of wisdom and knowledge. Angels desire to look into these things. It is the mystery of God and of Christ. (3.) It covered Christ from head to foot; it covered his whole soul from the cradle to the cross; so that He was beautiful and glorious in the eyes of the Father. "This is my beloved Son, in whom I am well pleased."
Dear friends, put ye on the Lord Jesus Christ. Have no confidence in the flesh; but rejoice in Christ Jesus. Put on this ephod of righteousness, this cunning work of God, this curious girdle of a Redeemer's righteousness. There is the gold of Christ's God- head in it, -- the purple and scarlet of a Redeemer's blood, -- the fine twined linen of his spotless obedience. With what confidence the high priest could enter the holiest when clothed with this wonderful garment I So you, clothed in Christ, may come boldly to the throne of grace, to find mercy and grace to help in time of need. "I counsel thee," etc.
II. The stones on his shoulders, 9-12. -- Observe three things here: (1.) That they were precious stones on which the names of the children of Israel were engraved, "two onyx stones." (2.) That they were set in ouches, or sockets of gold, and fastened by chains. (3.) That these two stones were put upon the high priest's shoulders, and he was to bear them before the Lord upon hie shoulders.
How plainly does this point out the care that the great Redeemer takes of all that are his own! (1.) They are precious in his night -- they are his jewels; and "they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels." "Ye shall be a peculiar treasure unto me above all people; for all the earth is mine." They are redeemed with his blood: no wonder they are precious. When a man has spent much on anything, it becomes precious to him. (2.) They are set in sockets of gold, and bound to him with chains o! gold. These chains and sockets of gold are the love of Christ -- his electing love, his drawing love, his covenant love. "I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee." (3.) They are on his shoulders; so are all believers. "When he hath found it. He layeth it on his shoulders rejoicing." Never does the Saviour find a lost soul, but He sets him high on his shoulder. "Even to your old age I am He; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry and will deliver you."
Have you taken Christ to be your Surety and High Priest? (1.) Then you are on his shoulder -- engraved there, set in gold there, chained there -- you shall never perish. He has set you as a seal upon his arm. Lean all your weight on Him. Do not distrust Him. You cannot carry yourself. Lean all on Him. (2.) Be like Christ. You too are a priest. Be like Christ in this. Bear up the children of God. Bear ye one another's burdens, and so fulfil the law of Christ. Look not every one on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus. Be helpers of one another's joy.
III. Breastplate of judgment, 15-29. -- Observe three things. (1.) Here also all the names of the children of Israel were graven on precious stones; but observe the difference. Before there were two onyx stones; here are twelve different stones -- all different -- all precious. (2.) Here also the stones were set in gold enclosings, and the whole was bound to the ephod with golden chains. (3.) It was fastened, not upon his shoulders, but upon his breast over his heart, ver. 29. Aaron shall bear.
How plainly does this point out a new feature in the love and tenderness of Christ for his own redeemed ones!
(I.) Observe how precious his people are to Him. There is a variety among the stones, -- every one is different, yet all are precious. So there is a great variety among Christ's people, yet all are precious to Christ. Some are chosen in infancy, like John the Baptist and Jeremiah, sanctified from the womb. Some are chosen in old age. Some are taken who have committed but little sin, like Martha and Mary; some who have committed much, like the woman which was a sinner, and the dying thief. Some are taken from a cottage, some from a palace; all different, yet all jewels in the eyes of the Redeemer.
(2.) Observe they are all bound upon his heart. So believers are bound on Christ's heart when He goeth in before the Father. He is able to save to the uttermost. Dear children of God, you often think that Christ forgetteth you; that the glories of heaven have dazzled his eyes; that the songs of angels have entranced his ear; that the joys of his Father's right hand have filled all his heart; that He has no thought of you. See here, you are bound to his heart, you are enclosed there, graven there. "Like as a father pitieth his children, so the Lord pitieth them that fear Him." "Behold my mother and my brethren." He is a friend that sticketh closer than a brother. Can a mother forget her sucking child t Will you ever distrust Christ any more? "I will pray the Father;" "He maketh intercession for us." "I pray for them; I pray not for the world;" "Neither pray I for these alone."
Be like Christ. Ye are priests. Let the children of God be precious to you: bound to your hearts with golden chains of love. Love all God's children; especially pray for them. Brethren, pray for us.
IV. The Plate on forehead, 36-38. -- Observe three things. (1.) That it was a plate of pure gold -- not wrought gold, nor mixed with anything else, but pure gold. (2.) That holiness to the Lord was deeply engraven on it; it was not superficially written, but graven like a seal. (3.) It was to be always on the forefront of his mitre, and on his forehead -- conspicuous without concealment.
How plainly does this point out the native holiness of our glorious Redeemer! From first to last He was a holy Saviour- (1.) His holiness was like the fine gold, without mixture, without alloy. (2.) It was deeply engraved in his heart, -- not mere appearance, outside holiness. (3.) It was obvious, open holiness. It was visible in his holy brow, in his meek and dove-like eye. His whole life was holiness to the Lord. Such an High Priest became us, who was holy, harmless, undefiled, and separate from sinners. Even in his mother's womb He was "that holy thing." In his life "He did no sin, neither was guile found in his mouth." In his death "He through the eternal Spirit offered himself without spot unto God." He was, as it were, the essence of holiness. This might well be the motto on his brow -- Holiness to the Lord.
(1.) Learn what a complete Saviour we have. -- If He had had one sin or infirmity, He would have needed to have died for his own sin. But He knew no sin, and was therefore made sin for as. Oh rejoice in this holy Saviour!
(2.) Learn to be like Him. -- "I am the vine, ye are the branches." If any man be in Christ, he is a new creature. If you are saved by Christ's blood, be filled with Christ's Spirit. Remember, you too must be holiness to the Lord. The Spirit must write the law upon your heart -- grave it deeply; and yet let your light so shine before men, that they, seeing your good works, may glorify your Father which is in heaven. Your holiness must be in your heart, and yet upon your forehead too. Let everything you have and are be devoted to Him. On the bells upon the horses let it be written, "Holiness to the Lord."
V. The Bells and Pomegranates, 33-35. -- (1.) The pomegranate is a tree with a beautiful flower and fruit, growing in fruitful gardens. It was used in the high priest's garments, to mark fruitfulness and fragrance. (2.) The bell was to give a pleasant tinkling sound whenever the high priest walked, in going in or coming out. How plainly did this signify, that wherever Christ goes, there is the fragrance of sweetest gardens, and a gladsome sound of melody! There was once a time in Scotland, when our glorious High Priest walked amid the golden candlesticks -- when He came into his garden, and fed among the lilies. Oh that Christ would come in among you, and reveal himself unto you! Then would the winter be past, the rains would be over and gone, the flowers would appear on the earth, and the time of the singing of birds be come. His presence makes summer, -- all his garments smell of myrrh. Your souls would become a well-watered garden. When Jesus comes in, it is gladsome music to the soul It is like the sound of the silver trumpets; it is the melody of bells. Happy is the people that know the joyful sound: "I bring you good tidings of great joy, which shall be to all people." Has the sound of a present Saviour ever fallen upon your ear?
Christians, you are priests. Be like Christ in this. (1.) Wherever you go, carry a savour of Christ. His name is like ointment poured forth; it is like the vine flourishing, and the pomegranate budding. Let men take knowledge of you that you have been with Jesus; let it be plain that you come from within the veil; let the smell of your garments be as a field which the Lord hath blessed. (2.) Carry a sound of Christ wherever you go. Not a step, Christians, without the sound of the gospel bell! Even in smallest things, be spreading the glad sound. Edwards says, wherever a godly person enters, he is a greater blessing than if the greatest monarch were entering. So be it with you.
Now, my dear friends, it appears to me, that even the tracts for which you contribute are like those little bells. They are small and despised by some, yet they carry the clear sound of the gospel wherever they go. What Christian among you would not love to see them multiplied, till every family on the globe should hear the message of mercy? Come, then, to the help of the Lord against the mighty.
The Holy Place was the first chamber of the tabernacle, into which all the priests were allowed to enter continually to trim the lamps, and light them at evening -- to burn incense at the golden altar, and to arrange the shew-bread on the golden table. Its contents were -- the golden candlestick, the altar of incense, not here mentioned, and the table of shew-bread.
I dare not speak positively on so difficult a subject, but I will open up freely what appears to me to be the true meaning of the Holy Place.
I think it represented the condition of Christ mystical, that is, of Christ and his church before the veil was rent, i.e. before the death of Christ.
(1.) There was a hight golden candlestick, filled with beaten oil, lighted every evening by the priest. This clearly represented Christ and his members, filled with the Holy Spirit. But then the light was confined to a small chamber; it did not spread afar, like a beacon across the dark world. So Christ and his people, during the Old Testament church, were a shrouded light It was a golden candlestick, filled with oil, and lighted, but its beams confined within boards and curtains. It is true, a few stray beams did escape, so as to attract the Queen of Sheba from a far country, and the Ethiopian eunuch in his chariot, and the Roman centurion, who loved their nation, and built them a synagogue. Still the Jewish Church was not evangelistic. It was not intended at that time to spread the light to other nations. But when Jesus comes, He breaks down the boards and curtains, and says, "Ye are the light of the world," "among whom ye shine as lights in the world,"
(2.) In like manner, there was a golden altar where incense was burnt every morning and evening, representing the intercession of Christ and his saints. Still, it is remarkable that this altar was not within the veil -- it was not in the holiest of all.
The Holy Ghost here plainly signified, that the church in the wilderness had not that liberty in prayer which we now have. They had not that intimate nearness to God which the New Testament believers enjoy. It is true, Israel were a praying people. David sought God's face seven times a day, and Daniel kneeled upon his knees three times a day; and the 67th Psalm shows that they often remembered us poor Gentiles in their intercessions. "God be merciful to us, and bless us, and cause his face to shine upon us, that thy way may be known on the earth, and thy saving health among all nations." Still, they had not that near, full, intimate liberty at the throne of grace, which is granted to those who are taught by the Spirit to pray. Let us draw near, Abba, Father.
(3.) There was a pure table covered with twelve loaves, a loaf for each tribe of Israel; and only the priests were allowed to eat it. This plainly intimated Christ offered only to the twelve tribes of Israel -- the dispensation, in which the offer of salvation was nearly confined to the Jews. How different from the day when Jesus broke the loaves, and distributed to the multitudes; or that day when Jesus said, "I am the bread of God which cometh down from heaven, and giveth life unto the world; I am the bread of life; He that cometh to me shall never hunger, and he that believeth on me shall never thirst!"
The Holy Place was then a shadow of good things to come. Oh, how great is our privilege who live in the clear gospel day! and how awful your condemnation, if, when the shadows are fled away, and Christ the substance is freely offered, you still reject Him! "If he that despised Moses' law died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and done despite unto the Spirit of grace?"
I. Its situation and name. ver. 3. After the second veil. The veil here spoken of is described, Exod. xxvi. 81-83. It was made of blue, and purple, and scarlet, and fine twined linen. It hung upon four pillars, and divided between the holy place and the most holy. It is the same veil that was rent in twain when Jesus died Matt, xxvii. 51.
The chamber here mentioned, then, was the innermost of all -- four square, the walls composed of boards overlaid with gold, covered in with curtains, having no light except the bright cloud that dwelt between the cherubims, the token that God had his dwelling there.
II. Its contents.
(1.) The golden censer. "Which had the golden censer," ver. 4. This was not the golden altar of incense, which was not in the holiest of all, and is not here mentioned. It is the censer spoken of. Lev. xvi. 12. On the solemn day of atonement, when the high priest entered into the holiest, he first took this golden censer, and filled it with burning coals from the altar of burnt offering. He then entered the holy place, and took a handful of sweet incense from the golden altar of incense, the incense beaten small, and then he drew aside the second veil, and entered the holiest of all, burning the incense all the time. He was thus surrounded with a cloud of fragrant incense as he stood before the mercy-seat.
The meaning of this is very obvious: the Holy Ghost signified by this, Jesus our Intercessor, If any man sin, we have an advocate with the Father, Jesus Christ the righteous. This is the Angel of Intercession whom John saw (Rev. viii. 3), offering up the prayers of all saints with much incense. The prayers of the highest believers are all sinful and polluted. There is so much unbelief, BO much selfishness, so much forgetfulness mingling with all, that every prayer is sin. But if you put them into the golden censer, Jesus Christ the righteous will cover all the sin, and offer them up with much incense. This is the only way of acceptable worship. Is this your way of praying? Have you such a sense of sin that you are ashamed of your prayers? or do you put them into Christ's censer 1 It is an affecting thought that the censer of Christ is so often empty -- so few prayers put into it. Here is the reason why the prayer of the wicked is an abomination to God. Prov. xv. 8. You do not put it into the censer of Jesus to be perfumed with the cloud of incense.
(2.) The ark. -- This was a chest made of shittim wood, and overlaid round about, t.c. within and without, with pure gold. The only thing which it contained in its bosom was the two tables of stone on which God wrote, with his own finger, the Ten Commandments. 1 Kings viii. 9. The ark was the chief thing about the tabernacle. It is the first thing Moses was commanded to make. Exod. xxv. When Israel brought the ark into the field of battle, the Philistines cried out, "God is come into their camp." It was for the ark of God that Eli's heart trembled; and when his daughter-in-law died, she called her child Ichabod, saying, "The glory is departed from Israel, for the ark of God is taken" 1 Sam. iv. 13-22. It was for looking into the ark of God that God smote the men of Bethshemesh. 1 Sam. vi. 19, 20. It was for putting out his band to touch the ark of God that Uzzah died. 2 Sam. vi. 6. It was the ark of God that brought such blessing into the house of Obed-edom. 2 Sam. vi. 11. When Solomon had built the temple, all was incomplete until the ark was brought into it; as it is written in the 132d Psalm, ver. 8, "Arise, O Lord, into thy rest; Thou, and the ark of thy strength."
Although we have no express warrant in the word of God, yet I have no doubt that the ark was intended to represent Christ the fulfiller of all righteousness.
Jeremiah spake of Him, xxiii. 6, "This is his name whereby He shall be called, The Lord our righteousness;" and in the 40th Psalm He says to the Father (ver. 8), "I delight to do thy will, O my God; yea, thy law is within my heart." And thus, when He came, He told John, "It becometh us to fulfil all righteousness." And Paul tells us, "By the obedience of one shall many be made righteous," Rom. v. This is the main thing in the gospel, just as the ark was the main thing under the law. Without the ark, the tabernacle was but an empty form. Without Christ, our law-fulfilling righteousness, religion is but a form and a shadow.
Is the Lord our righteousness the main thing in your soul? Has the ark of God its proper place in your heart? "Arise, O Lord, into thy rest; Thou, and the ark of thy strength."
(3.) The hidden manna. -- "Wherein was the golden pot that had manna." When God led Israel through the wilderness, "He fed them with the corn of heaven; man did eat angels' food." He rained down manna on them every morning for forty years. At that time God commanded them to preserve an omer of it (enough for one person) in a golden pot, "that they may see the bread wherewith I have fed you in the wilderness," Exod. xvi. 32. Paul here tells us it was kept in a golden pot, beside the ark within the veil.
There can be no doubt that the manna was a type of Jesus-- the nourishment of his people. The bread of God is He which Cometh down from heaven and giveth life unto the world. "I am the bread of life," John vi. 33. But the hidden manna represented Christ within the veil; and, accordingly, the promise to him that overcometh in the church of Smyrna runs thus: "To him that overcometh will I give to eat of the hidden manna," Rev. ii. 17. Jesus is not to be our food only in the wilderness, but in eternity; we shall still feed on that hidden manna -- that bread of God.
(4.) Aaron's rod. -- "And Aaron's rod that budded." This rod was originally the branch of an almond tree, which Moses cut in the wilderness. It became his shepherd's rod. It was the same which God changed into a serpent (Exod. iv. 3-1 7), and made it the wonder-working rod. By it the waters were made blood, the Red Sea was divided. By the same rod the rock was smitten at Meribah, and gave drink to the many thousands of Israel -- Exod. xvii.; and by it the rock was smitten a second time, when Moses spoke unadvisedly with his lips. Num. xx. 9. The same rod was laid up before the Lord in the rebellion of Korah (Num. xvii.), to prove that the priesthood belonged to the family of Aaron. "It budded, and brought forth buds, and blossomed blossoms, and yielded almonds." And God commanded it to be kept in the holiest of all, as a token against the rebels. We have no positive Scripture authority for saying that this rod represented Christ; and yet who can doubt it? Originally an almond wand, growing m the wilderness, it represents Jesus, the root out of a dry ground, without form or comeliness, having no beauty that we should desire Him -- the man whose name is the Branch.
As the wonder-working rod, it represents Jesus the power of God mighty to save, mighty also to destroy; doing as never man did, and speaking as never man spake, so that the people said, "It was never so seen in Israel."
As smiting the rock, it represents Jesus as the Priest pouring out his soul unto death, submitting to the stroke of his own holy law, consenting to his own death, and bringing out streams of life from his own wounds.
As blossoming and bearing almonds before the Lord, it represents the root out of a dry ground becoming a fruitful vine. It represents the fruitfulness of Jesus' priesthood -- that his sufferings are now past, that He blossoms within the veil.
(5.) The mercy-seat. -- This was a lid or covering to the ark of pure gold, of the same length and breadth as the ark itself. Exod. xxxv. 17. It was the only lid which the ark had, and it fitted in exactly, so as to cover it close. The two cherubims stood upon it, being of one piece, beaten out of the same pure metal. It was upon this lid that the bright cloud, which showed a present God, rested, so that it was called the mercy-seat.
There can be no doubt that this was intended to represent Christ our propitiation. First, He is called by this very name, Rom. iii. 25, where the word rendered "a propitiation" is literally "a mercy- seat." Second, The mercy-seat was sprinkled with blood. The blood of the bullock and the blood of the goat was sprinkled on the mercy-seat, and before the mercy-seat upon the ground. Lev. xvi. 14, 15. We are nowhere told that the blood was ever wiped off that golden mercy-seat, so that there can be no doubt it was kept perpetually stained with the blood. The bright shining gold of the mercy-seat was kept constantly dimmed with the blood, and the ground before it was kept always stained with the same. Third, It was the meeting-place with the sinners. "There will I meet with thee, and commune with thee from off the mercy-seat," Exod. xxv. 22. It is the same with "the throne of grace." "Let us come boldly to the throne of grace, that we may find mercy," Heb. iv. 1 6. Sinners, have you come to this mercy-seat, this throne of grace, this propitiation -- all washed with blood? It is here God is willing to meet with you, and bless you, and do you good. Through this man is preached unto you the forgiveness of sins.
(6.) The cherubim. -- "And over it the cherubim of glory shadowing the mercy-seat." The cherubims were first seen at the entrance of the garden of Eden, one on each side of the flaming sword that kept the way of the tree of life. Moses was commanded to make two of gold. Exod. xxv. 18. They were to be beaten out of the mercy-seat, of the same piece of metal; they were to stand upon the mercy-seat, their wings overshadowing it, and their faces bending toward it. The same creatures seem to be described by Isaiah, as seraphim standing above the throne; and by Ezekiel, as bearing God's throne -- Ezek. i. 10; and by John, as standing round it. Rev. iv.
It is now generally agreed by interpreters, that the cherubims were emblems of the church of the redeemed in heaven. First, They were of one piece with the mercy-seat, even as the church is united to Christ. Second, They stood upon the mercy-seat, sprinkled with blood; they have no other standing. The blood that was sprinkled on the mercy-seat sprinkled them also. Third, They gazed down upon the mercy-seat, even as the redeemed shall spend eternity in beholding that amazing propitiation, which brought glory to God in the highest, and peace to guilty men. Fourth, They are the dwelling-place of God. " Thou that dwellest between the cherubim," Ps. lxxx. 1; literally. Thou that inhabitest the cherubim. But this is said to be the privilege of the redeemed alone. " An habitation of God, through the Spirit." Ye are the temple of the living God. Fifth, They sing, Thou hast redeemed us. Rev. iv. Are you ever to be in heaven, dear friends, you must stand there like the cherubims, your feet upon the blood- stained mercy-seat, your eyes fixed on Jesus, our ever-fulfilling Saviour; dwelt in by God, and singing: "Thou hast redeemed me."
III. Let us consider now the meaning of the chamber itself, "The holiest of all." It typified three things.
(1.) Christ. -- He was the true holiest of all. Dan. ix. 24. The veil is expressly said to be his flesh. Heb. x. 20. The bright cloud, dwelling in frail boards and curtains, represented God manifest in flesh.
(2.) The gracious presence of God. -- This it undoubtedly means. Heb. x. 19: Having boldness to enter into the holiest. Believers are there invited to draw near into the holiest -- to Him that dwelleth between the cherubims. It is here we are invited to pour out our hearts to God. Have you learned to spend much of your time within the veil? You would be less moved by all the changes, and bereavements, and disappointments of a passing world. Heb. iv. 16 -- throne of grace: mourners come, draw near and pour out your sorrows there.
(3.) Heaven itself. -- "Into heaven itself" ver. 24. Proved also by the promise of the hidden manna: "Which hope we have as an anchor of the soul, sure and steadfast, and which entereth in within the veil," Heb. vi. 19. Christ is the sum of heaven. He is the ark in which God's law eternally dwells -- the mercy-seat where we shall ever meet with God. He is the hidden manna on which we shall eternally feed. He is the rod that budded -- the true vine that shall nourish us to all eternity.
Just as the cherubim there stood gazing on the mercy-seat, and on
the bright cloud that covered it; so the redeemed shall spend eternity
in beholding the glory of God in the face of Christ Jesus. Are you to
enter there? you must have blood, the blood of Jesus, in your hand. You
must have the smoke of the incense around you, and the white linen coat
girding you. Thus and thus only will you enter into glory. Even in
heaven we must be covered with Christ's death and righteousness. You
must live in Christ and die in Christ, and spend eternity in Christ.
The Tabernacle and its Courts - illustration
Memoirs and Remains of Robert Murray McCheyne by Andrew A. Bonar
The Person of Christ by Andrew A. Bonar
Andrew A. Bonar 1810-1892