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Lev_8:1-36
THE second section of the book of Leviticus {Lev_8:1 - Lev_10:20} is historical, and describes (chapter 8) the consecration of the tabernacle and of Aaron and his sons, (chapter 9) their induction into the duties of their office, and, finally (chapter 10), the terrible judgment by which the high sanctity of the priestly office and of the tabernacle service was very solemnly impressed upon them and all the people.
First in order (chapter 8) is described the ceremonial of consecration. We read (Lev_8:1-4): "And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and the bullock of the sin offering, and the two rams, and the basket of unleavened bread; and assemble thou all the congregation at the door of the tent of meeting. And Moses did as the Lord commanded him; and the congregation was assembled at the door of the tent of meeting."
These words refer us back to Exo_28:1-43; Exo_29:1-46 in which are recorded the full directions previously given for the making of the garments and the oil of anointing, and for the ceremonial of the consecration of the priests. The law of offerings having been delivered, Moses now proceeds to consecrate Aaron and his sons to the priestly office, according to the commandment given; and to this end, by Divine direction, he orders "all the congregation" to be assembled "at the door of the tent of meeting." In this last statement some have seen a sufficient reason for rejecting the whole account as fabulous, insisting that it is palpably absurd to suppose that a congregation numbering some millions could be assembled at the door of a single tent! But, surely, if the words are to he taken in the ultra-literal sense required in order to make out this difficulty, the impossibility must have been equally evident to the supposed fabricator of the fiction; and it is yet more absurd to suppose that he should ever have intended his words to be pressed to such a rigid literality. Two explanations lie before us, either of which meets the supposed difficulty; the one, that endorsed by Dillmann, that the congregation was gathered in their appointed representatives; the other, that which refuses to see in the words a statement that every individual in the nation was literally "at the door," and further reminds us that, inasmuch as the ceremonies of the consecration are said to have continued seven days, we are not, by the terms of the narrative, required to believe that all, in any sense, were present, either at the very beginning or at any one time during that week. It is not too much to say that by a captious criticism of this kind; any narrative, however sober, might be shown to be absurd.
The consecration ceremonial was introduced by a solemn declaration made by Moses to assembled Israel, that the impressive rites which they were now about to witness, were of Divine appointment. We read (Lev_8:5), "Moses said unto the congregation, This is the thing which the Lord hath commanded to be done."
Just here we may pause to note the great emphasis which the narrative lays upon this fact of the Divine appointment of all pertaining to these consecration rites. Not only is this Divine ordination of all thus declared at the beginning, but in connection with each of the chief parts of the ceremonial the formula is repeated, "as the Lord commanded Moses." Also, at the close of the first day’s rites, Moses twice reminds Aaron and his sons that this whole ritual, in all its parts, is for them an ordinance of God, and is to be regarded accordingly, upon pain of death (Lev_8:34-35). And the narrative of the chapter closes (Lev_8:36) with the words, "Aaron and his sons did all the things which the Lord commanded by the hand of Moses." Twelve times in this one chapter is reference thus made to the Divine appointment of these consecration rites.
This is full of significance and instruction. It is of the highest importance in an apologetic way. For it is self-evident that this twelvefold affirmation, twelve times directly contradicts the modern theory of the late origin and human invention of the Levitical priesthood. There is no evading of the issue which is thus placed squarely before us. To talk of the inspiration from God, in any sense possible to that word, of a writing containing such affirmations, so numerous, formal, and emphatic, if the critics referred to are right, and these affirmations are all false, is absurd. There is no such thing as inspired falsehood.
Again, a great spiritual truth is herein brought before us, which concerns believers in all ages. It is set forth in so many words in Heb_5:4, where the writer, laying down the essential conditions of priesthood, specially mentions Divine appointment as one of these; which he affirms as satisfied in the high priesthood of Christ: "No man taketh the honour unto himself, but when he is called of God, even as was Aaron. So Christ also glorified not Himself to be made a high priest." Fundamental to Christian faith and life is this thought: priesthood is not of man, but of God. In particular, in all that Christ has done and is still doing as the High Priest, in the true holiest, He is acting under Divine appointment.
And we are hereby pointed to the truth of which some may need to be reminded, that the work of our Lord in our behalf, and that of the whole universe into which sin has entered, has its cause and origin in the mind and gracious will of the Father. It was in His incomprehensible love, who appointed the priestly office, that the whole work of atonement, and therewith purification and full redemption, had its mysterious origin. The thoughtful reader of the Gospels will hardly need to be reminded how constantly our blessed Lord, in the days of His high priestly service upon earth, acted in all that He did under the consciousness, often expressed, of His appointment by the Father to this work. Thus, Aaron in the solemn ceremonial of those days of consecration, as ever afterward, doing "all the things which the Lord commanded by the hand of Moses," in so doing fitly represented Him who should come afterward, who said of Himself, {Joh_6:38} "I came down from heaven, not to do Mine own will, but the will of Him that sent Me."
In order to any profitable study of the following ceremonial, it is indispensable to have distinctly before us the New Testament teaching as to the typical significance of the priesthood and the tabernacle. A few words on this subject, therefore, seem to be needful as preliminary to more detailed exposition. As to the typical character of Aaron, as high priest, the New Testament leaves us no room for doubt. Throughout the Epistle to the Hebrews, Christ is held forth as the true and heavenly High Priest, of whom Aaron, with his successors, was an eminent type.
As regards the other priests, while it is true that, considered in themselves, and without reference to the high priest, each of them also, in the performance of his daily functions in the tabernacle, was a lesser type of Christ, as is intimated in Heb_10:1-39; Heb_11:1-40, yet, as contrasted with the high priest, who was ever one, while they were many, it is plain that another typical reference must be sought for the ordinary priesthood. What that may be is suggested to us in several New Testament passages; as, especially, in Rev_5:10, where the whole body of believers, bought by the blood of the slain Lamb, is said to have been made "unto our God a kingdom and priests"; with which may be compared Heb_13:10, where it is said, "We have an altar, whereof they have no right to eat which serve the tabernacle"; words which plainly assume the priesthood of all believers in Christ, as the antitype of the priesthood of the Levitical tabernacle.
As to the typical meaning of the tabernacle, which also is anointed in the consecration ceremonial, there has been much difference of opinion. That it was typical is declared, in so many words, in the Epistle to the Hebrews, {Heb_8:5} where the Levitical priests are said to have served "that which is a copy and shadow of the heavenly things"; as also Heb_9:24, where we read, "Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us." But when we ask what then were "the heavenly things" of which the tabernacle was "the copy and shadow," we have different answers.
Many have replied that the antitype of the tabernacle, as of the temple, was the Church of believers; and, at first thought, with some apparent scriptural reason. For it is certain that Christians are declared {1Co_3:16} to be the temple of the living God; where, however, it is to be noted that the original word denotes, not the temple or tabernacle in general, but the "sanctuary" or inner shrine-the "holy of holies." More to the point is 1Pe_2:5, where it is said to Christians, "Ye also, as living stones, are built up a spiritual house." Such passages as these do certainly warrant us in saying that the tabernacle, and especially the inner sanctuary, as the special place of the Divine habitation and manifestation, did in so far typify the Church.
But when we consider the tabernacle, not in itself, but in relation to its priesthood and ministry, the explanation fails, and we fall into confusion. As when the priests are considered, not in themselves, but in their relation to the high priest, we are compelled to seek an antitype different from the Antitype of the high priest, so in this case. To identify the typical meaning of the tabernacle, considered as a part of a whole system and order, with that of the priesthood who serve in it, is to throw that whole typical system into confusion. Furthermore, this cannot be harmonised with a number of New Testament expressions with regard to the tabernacle and temple, as related to the high priesthood of our Lord. It is hard to see, for example, how the Church of believers could be properly descried as "things in the heavens." Moreover, we are expressly taught, {Heb_9:24} that the Antitype of the Holy Place into which the high priest entered every year, with blood, was "heaven itself," "the presence of God"; and again, His ascension to the right hand of God is described, {Heb_4:14, R.V} with evident allusion to the passing of the high priest through the Holy Place into the Holiest, as a passing "through the heavens; and also {Heb_9:11} as an entering into the Holy Place, through the greater and more perfect tabernacle." These expressions exclude reference to the Church of Christ as the antitype of the earthly tabernacle.
Others, again, have regarded the tabernacle as a type of the human nature of Christ, referring in proof to Joh_2:19-21, where our Lord speaks of "the temple of His body"; and also to Heb_10:19-20, where it is said that believers have access to the Holiest "by a new and living way, which He dedicated for us through the veil, that is to say, His flesh."
As regards the first of these passages, we should note that the original word is, again, not the word for the temple in general, but that which is invariably used to denote the inner sanctuary, as the special shrine of Jehovah’s presence: so that it really gives us no warrant for affirming that the tabernacle, as a whole, was a type of our Lord’s humanity; nor, on that supposition, does it seem possible to explain the meaning of the three parts into which the tabernacle was divided. And the second passage referred to is no more to the point. For the writer had only a little before described the tabernacle as a "pattern of things in the heavens"; words which, surely, could not be applied to the humanity in which our Lord appeared in His incarnation and humiliation, -a humanity which was not a thing "of the heavens," but of the earth. The reference to the "flesh" of Christ, as being the veil through which He passed into the Holiest {Heb_10:19-20} is merely by way of illustration, and not of typical interpretation. The thought of the inspired writer appears to be this. Just as, in the Levitical tabernacle, the veil must be parted before the high priest could go into the Holiest Place even so was it necessary that the flesh of our Lord should be rent in order that thus, through death, it might be possible for Him to enter into the true holiest. The thought has been happily expressed by Delitzsch, thus: "While He was with us here below, the weak, limit bound, and mortal flesh which He had assumed for our sakes hung like a curtain between Him and the Divine sanctuary into which He would enter; and in order to such entrance, this curtain had to be withdrawn by death, even as the high priest had to draw aside the temple veil in order to make his entry to the Holy of Holies."
Not to review other opinions on this matter, the various expressions used constrain us to regard the tabernacle as typifying the universe itself, measured and appointed in all its parts by infinite wisdom, as the abode of Him who "filleth immensity with His presence," the place of the Divine manifestation, and the abode of His holiness. In the outer court, where the victims were offered, we have this world of sense in which we live, in which our Lord was offered in the sight of all; in the Holy Place, and the Holy of Holies, the unseen and heavenly worlds, through the former of which our Lord is represented as having passed {Heb_4:14; Heb_9:11} that He might appear with His blood in the true Holiest, where God in the innermost shrine of His glory "covereth Himself with light as with a garment." For this cosmical dwelling place of the Most High God has been defiled by sin, which, as it were, has profaned the whole sanctuary; for we, {Col_1:20} that not only "things upon the earth," but also "things in the heavens," are to be "reconciled" through Christ, even "through the blood of His cross"; and, still more explicitly, to the same effect, {Heb_9:23} that as the typical "copies of the things in the heavens" needed to be cleansed with the blood of bullocks and of goats, so "it was necessary that the heavenly things themselves should be cleansed with better sacrifices than these." And so, at this present time, Christ, as the High Priest of this cosmical tabernacle, "not made with hands," having offered His great sacrifice for sins forever, is now engaged in carrying out His work of cleansing the people of God, and the earthly and the heavenly sanctuary, to the uttermost completion.
With these preliminary words, which have seemed essential to the exposition of these chapters, we are now prepared to consider the ceremonial of the consecration of the priesthood and tabernacle, and the spiritual meaning which it was intended to convey.