The singular opinion has been expressed that the death of the high priest was expiatory. This is said to be "unmistakably evident" from the addition of the clause, "who has been anointed with the holy oil" (ver. 25). The argument is that as the high priest's life and work "acquired a representative signification through this anointing with the Holy Ghost, his death might also be regarded as a death for the sins of the people by virtue of the Holy Ghost imparted to him, through which the unintentional man-slayer received the benefits of the propitiation for his sins before God, so that he could return cleansed to his native town without further exposure to the vengeance of the avenger of blood." And thus, it is said, "The death of the earthly high priest became a type of that of the heavenly One, who through the eternal Spirit offered Himself without spot to God, that we might be redeemed from our transgressions." But although many of the Rabbins and fathers held this view as to the expiatory nature of the high priest's death, there is absolutely nothing in Scripture or reason to support it. All the expiation, moreover, which the Mosaic law provided for was ceremonial. If the death of the high priest was efficacious only so far as his functions were, then there could be no atonement or appearance of atonement for moral guilt, even that of culpable homicide for instance. The death of the high priest was therefore in no sense a type of the death of Christ, the whole meaning of which lies in relation to moral, not ceremonial, offences. While it cannot be said that "light is thrown by the provisions regarding cities of refuge on the atonement of Christ"--for that would be the morning star shedding light on the sun--still there are some points of illustration; and one of these may be noted. As the protection of the sanctuary city extended only to the boundaries or precincts belonging to it, so the defence the sinner has in Christ can be enjoyed only so far as life is brought within the range of the influence and commands of Christ. He who would be safe must be a Christian. It is not mere profession of faith--"Lord, Lord, have we not prophesied in Thy name?"--but hearty obedience to the laws of duty coming from Christ that gives safety. "Who shall lay any thing to the charge of God's elect?"--and the elect are those who yield the fruit of the Spirit, who are lovers of God and their fellow-men, who show their faith by their works. It is a misrepresentation of the whole teaching of Scripture to declare that salvation can be had, apart from life and practice, in some mythical relation with Christ which is hardly even to be stated in words.