by Pamela Greek on Monday, July 11, 2011 at 2:47pmby Pamela Hester-Jones on 10/27/11
What the Scriptures Teach About the Blood
"Not Without Blood"-Heb. ix. 7 and 18.
GOD has spoken to us in the Scriptures in divers portions and in divers
manners; but the VOICE is ever the same, it is always the WORD of the same
Hence the importance of treating the Bible as a whole, and receiving the
witness it gives in its various portions, concerning certain definite truths. It
is thus we learn to recognise the place these truths actually occupy in
Revelation, or rather in the HEART OF GOD. Thus, too, we begin to discover what
the foundation truths of the Bible are, which above others demand attention.
Standing as they do, so prominently, in each new departure in God's revelation;
remaining unchanged when the Dispensation changes, they carry a divine
intimation of their importance.
It is my object, in the chapters which follow this introductory one, to show
what the Scriptures teach us concerning THE GLORIOUS POWER OF THE BLOOD OF
JESUS, and the wonderful blessings procured for us by it; and I cannot lay a
better foundation for my exposition, nor give a better proof of the superlative
glory of THAT BLOOD AS THE POWER OF REDEMPTION, than by asking my, readers to
follow me through the Bible, and thus see the unique place which is given to THE
BLOOD from the beginning to the end of God's revelation of Himself to man, as
recorded in the Bible.
It will become clear that there is no single scriptural idea, from Genesis to
Revelation, more constantly and more prominently kept in view, than that
expressed by the words-"THE BLOOD."
Our inquiry then is what the Scriptures teach us about THE BLOOD.
FIRST, IN THE OLD TESTAMENT;
SECONDLY, IN THE TEACHING OF OUR LORD JESUS HIMSELF;
THIRDLY, IN WHAT THE APOSTLES TEACH; and
LASTLY, WHAT ST. JOHN TELLS US OF IT IN REVELATION.
1. LET US LEARN WHAT THE OLD TESTAMENT TEACHES. Its record about THE BLOOD
begins at the gates of Eden.
Into the unrevealed mysteries of Eden I do not enter.
But in connection with the sacrifice of Abel all is plain. He brought of "the
firstlings of his lock" to the Lord as a sacrifice, and there, in connection
with the first act of worship recorded in the Bible, blood was shed. We learn
from Hebrews (xi. 4) that it was "by faith" Abel offered an acceptable
sacrifice, and his name stands first in the record of those whom the Bible calls
"believers." He had this witness borne to him "that he pleased God." His faith,
and God's good pleasure in him, are closely connected with the sacrificial
In the light of later revelation, this testimony, given at the very beginning
of human history, is of deep significance. It shows that there can be no
approach to God; no fellowship with Him by faith; no enjoyment of His favour,
apart from THE BLOOD.
Scripture gives but short notice of the following sixteen centuries. Then
came THE FLOOD, which was God's judgement on sin, by the destruction of the
world of mankind.
But God brought forth a new earth from that awful baptism of water. Notice,
however, that the new earth must be baptised used also with blood, and the first
recorded act of Noah, after he had left the ark, was the offering of a burnt
sacrifice to God. As with Abel, so with Noah a t a new beginning, it was "NOT
Sin once again prevailed, and God laid an entirely new foundation for the
establishment of His Kingdom on earth.
By the divine call of Abram, and the miraculous birth of Isaac, God undertook
the formation of a people to serve Him. But this purpose was not o accomplished
apart from the shedding of THE BLOOD. This is apparent in the most solemn hour
of Abraham's life.
God had already entered into covenant relationship with Abraham, and his
faith had already been severely tried, and had stool the test. It was reckoned,
or counted to him, for righteousness. Yet he must learn that Isaac, the son of
promise, who belonged wholly to God, can be truly surrendered to God only by
Isaac must die. For Abraham, as well as for Isaac, only by death could
freedom from the self-life be obtained.
Abraham must offer Isaac on the altar.
That was not an arbitrary command of God. It was the revelation of a divine
truth, that it is only through heath, that a life truly consecrated to God is
possible. But it was impossible for Isaac to die and rise again from the dead;
for on account of sin, death would hold him fast. But see, his life was spared,
and a ram was offered in his place. Through the blood that then flowed on Mount
Moorish his life was spared. He and the people which sprang from him, live
before God "NOT WITHOUT BLOOD." By that blood, however, he was in a figure
raised again from the ahead. The great lesson of substitution is here clearly
Four hundred years pass, and Isaac has become, in Egypt, the people of
Israel. Through her deliverance from Egyptian bondage Israel was to be
recognised as God's first-born among the nations. Here, also, it is "NOT WITHOUT
BLOOD." Neither the electing grace of God, nor His covenant with Abraham, nor
the exercise of His omnipotence, which could so easily have destroyed their
oppressors, could dispense with the necessity of THE BLOOD.
What THE BLOOD accomplished on Mount Moorish for one person, who was the
Father of the nation, must now be experienced by that nation. By the sprinkling
of the door frames of the Israelites with the BLOOD of the Paschal lamb; by the
institution of the Passover as an enduring ordinance with the words-" When I see
the BLOOD I will pass over you," the people were taught that life can be
obtained only by the death of a substitute. Life was possible for them only
through THE BLOOD of a life given in their place, and appropriated by " the
sprinkling of that blood."
Fifty days later this lesson was enforced in a striking manner. Israel had
reached Sinai. God had given His Law as the foundation of His covenant. That
covenant must now be established, but as it is expressly stated in Hebrews ix.
7, "NOT WITHOUT BLOOD." The Sacrificial BLOOD must be sprinkled, first on the
altar, and then on the book of the Covenant, representing God's side of that
Covenant; then on the people, with the declaration, "This is THE BLOOD OF THE
COVENANT" (Exodus xxiv).
It was in that BLOOD the Covenant had its foundation and power. It is by THE
BLOOD alone, that God and man can be brought into covenant fellowship. That
which bad been foreshadowed at the Gate of Eden, on Mount Ararat, on Moriah, and
in Egypt was now confirmed at the foot of Sinai, in a most solemn manner.
Without BLOOD there could be no access by sinful man to a Holy God.
There is, however, a marked difference between the manner of applying the
blood in the former cases as compared with the latter. On Moriah the life was
redeemed by the shedding of the blood. In Egypt it was sprinkled on the door
posts of the houses ; but at Sinai, it was sprinkled on the persons themselves.
The contact was closer, the application more powerful.
Immediately after the establishment of the covenant the command was givers,
"Let them make me a. sanctuary that I may dwell among them " (Exod. xxv. 8).
They were to enjoy the full blessedness of having they God of the Covenant
abiding among them. Through His grace they may find Him, and serve Him in His
He Himself gave, with the minutest care, directions for the arrangement and
service of that house. But notice that THE BLOOD is the centre and reason of all
this. Draw near to the vestibule of the earthly temple of the Heavenly King, and
the first thing visible is the ALTAR OF BURNT OFFERING, where the sprinkling of
blood continues, without ceasing, from morning till evening. Enter the Holy
Place, and the most conspicuous thing is the golden altar of incense, which
also, together with the veil, is constantly sprinkled with the BLOOD. Ask what
lies beyond the Holy Place, and you will be told that it is the MOST HOLY PLACE
where God dwells. If you ask how He dwells there, and how He is approached, you
will be told "NOT WITHOUT BLOOD." The golden throne where His glory shines, is
itself sprinkled with THE BLOOD, once every year, when the High Priest alone
enters to bring in THE BLOOD, and to worship God. The highest act in that
worship is the sprinkling of THE BLOOD.
If you inquire further, you will be told that always, and for everything, THE
BLOOD is the one thing needful. At the consecration of the House, or of the
Priests; at the birth of a child; in the deepest penitence on account of sin; in
the highest festival; always, and in everything, the way to fellowship with God
is through THE BLOOD alone.