Distance only is our death

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py3ak

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The judicious Matthew Henry on Leviticus 16:2:

And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.

That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Esther 4:11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Hebrews 10:19, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat (Hebrews 4:16). While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith (Ephesians 2:6). Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, (2 Corinthians 3:18).
 
Thank you for this Ruben. It's very good to be reminded to see how close we may come to God, and how often He wants us.
 
Very true! As Calvin says on Psalm 145:8

Indeed no small part of the grace of God is to be seen in his alluring us to himself by such attractive titles [inclined to mercy]. Were he to bring his power prominently into view before us, we would be cast down by the terror of it rather than encouraged, as the Papists represent him a dreadful God, from whose presence all must fly, whereas the proper view of him is that which invites us to seek after him.
Accordingly, the more nearly that a person feels himself drawn to God, the more has he advanced in the knowledge of him. If it be true that God is not only willing to befriend us, but is spoken of as touched with sympathy for our miseries, so as to be all the kinder to us the more that we are miserable, what folly were it not to fly to him without delay?
But as we drive God’s goodness away from us by our sins, and block up the way of access, unless his goodness overcome this obstacle, it would be in vain that the Prophets spoke of his grace and mercy. It was necessary, therefore, to add what follows, that great is his mercy, that he pardons sins, and bears with the wickedness of men, so as to show favor to the unworthy.​
 
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