It is thus, too, in 1 John ii. 5, "Whoso keepeth his word, in him verily is the love of God perfected." The love of God, which he feels, is carried out to its proper extent, or is made use of for the purpose intended, when it leads a man to walk holily. It has got its consecration-day-it has fully entered on its office.

This is still better seen in 1 John iv. 17, "Herein is our love made perfect," &c. The Greek words are "v τουτῳ τετελείωται ἡ ἀγαπη μεθ' ἡμῶν.” It is God's love to us that is the theme, "the love that is with us." He calls it (as if the name, Immanuel, were running in his mind) "the love with us;" i. e., God's display of love to us (ver. 16) in his Son; which is now our property. Now, he says, this love of God to us "is made perfect,” "TETEλSIWTαι;" has got its consecration-day-has fully entered on its office. "Herein (viz., as ver. 10, in the sending of his Son) has God's love to us reached its perfection." The ocean has been filled with love: it is an ocean which we may call "ours; ours;"* angels cannot call it "theirs." And so complete is this display of God's love to us, that at the Day of Judgment we shall have no fear; and even at present, in spite of indwelling sin, we are as really righteous as our Surety. "As He is, so are we!" Hence it is that they altogether mistake the Gospel who cherish fears and doubts, as if they were part of its results. This love has no element of fear in it; nay, "He that feareth is not made perfect in love;"

* "Ours,” because bestowed on us; just as, in Milton's Comus, "She has a hidden strength," says the elder brother. The other asks, “What hidden strength, unless the strength of heaven, if you mean that?" The other, in reply, says—

"A hidden strength,

Which, if heaven gave it, may be termed her own!"

“ov teteheiwrai év τñ àɣány." (Ver. 18.) He who still fears, and has suspicious doubts remaining, has not entered upon his consecration-day-has not fully entered upon the enjoyment of the privileges to which this love entitles him for this perfect love casts out all fear.*

* In “Jehovah Zidkenu,” a small work by F. Sanders, Pastor in Barmen, this passage is explained in a similar way. "He by whom the love of God is so perfectly believed, known, experienced, and enjoyed, that he can comfort himself with it against all the condemnations of the law, against all the accusations of conscience, and against all the assaults of Satan, such a one is said in this respect to 'have boldness for the Day of Judgment. This 'perfect love' casteth out all 'fear.” ” (P. 51.)

Aaron's Entrance on his Office.

BEING MADE PERFECT, HE BECAME THE AUTHOR OF ETERNAL SALVATION UNTO ALL THEM THAT OBEY HIM."-Heb. v. 9.

CHAPTER IX.

Ver. 1. "And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel."

THE priests were now "made perfect," that is, consecrated to their office. There is to be a specimen given here of the high priest actually engaged in his office. The elders of Israel are special witnesses, that they may tell the people with what confidence they may now approach the altar; for Aaron is fully consecrated— "made perfect." And his four sons, also, stand by as

witnesses.

Thus witnesses of Christ's completeness have assured us of his being a true and every way complete priest. They proclaim, "Being made perfect, he has become the author of eternal salvation unto all men that obey him." (Heb. v. 9.) The Father bears witness that he did consecrate him completely; and, on earth, saved souls bear witness that they have seen and felt the power of his priesthood, for they took their sins to him, and received atonement from him.

Ver. 2. "And he said unto Aaron, take thee a young calf for a sinoffering, and a ram for a burnt-offering, without blemish, and offer them before the Lord."

Aaron, now actually in office, is to begin his official acts before all the people, by again offering, as in chap. viii. 14, 18, a sacrifice of sin-offering and burnt-offering.* He is ever to keep the people in mind that there must another priest arise, greater far than Aaron; for Aaron needs atonement himself. On all great public occasions, the high priest began by presenting these two offerings for himself. The consecration-offerings of chap. viii. 22, 26, he had, of course, no more to do with. Now, in so doing, he was "the voice of one crying" at the altar, Prepare ye the way of the Lord! I am not the Christ. There cometh one after me, mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose! One who shall not need daily, as I need, "to offer up sacrifice, first for his own sins, and then for the people's." (Heb. vii. 27.)

Vers. 3, 4. "And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin-offering; and a calf and a lamb, both of the first year, without blemish, for a burnt-offering; also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil: for to-day the Lord will appear unto you."

The people bring all kind of offerings, except the trespass-offering, which, at the entrance of the priest on his duties, and while the congregation, therefore, were only beginning to be shown their duty in holy things,

* The young calf here, and the "young bullock" of Exod. xxix. 1, seems the same. The Hebrew in this chapter is 3, and in Exodus, 1. The Jews say it put Aaron in mind of the matter of the

golden calf.

might not be needed. A trespass in holy things (see chap. v. 15) could scarcely have yet occurred. But all other kinds are brought. Foremost is the sin-offering, whereon they lay their individual special guilt. Then, a twofold burnt-offering,—a calf and a lamb,-to show their trust in the grand primary sacrifice. Next, the peace-offering, in its fullest form-a ram and a bullock (i, ox)-to show the complete peace bestowed and reconciliation to God. Lastly, the meat-offering, mingled with oil-their own persons consecrated to God and his

service.

The people were called to do this, on the ground that "the Lord would appear to them that day." As if Moses had said, "Thus shall you meet the Lord: His way to the sinner is through the shedding of blood; and the sinner's way to him is through the same." A glorious truth for the chief of sinners! "He has been to you a God that hideth himself; but approach with the blood that has been shed for you; this day approach; and this day shall the Lord appear unto you!"

Vers. 5, 6.

"And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near, and stood before the Lord. And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you."

The congregation gathered themselves together in front of the tabernacle, with the offerings. Moses then said to them, "This, which the Lord commanded, do" (see the original), and in so doing, expect that he will appear. As at ver. 4, we are taught that the Lord appears as our God, reconciled and gracious, when we are approaching him through the work of his Son.