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This Chapter Verse Commentaries:
Lev_8:1-5
These verses contain the preliminaries of the ceremony of consecration. Aaron and his sons are to be brought to the door of the tabernacle, together with all that is necessary for the performance of the rite that is about to take place. The words in the second verse, a bullock for the sin offering, and two rams, and a basket of unleavened bread, should be translated, the bullock for the sin offering and the two rants and the basket. The garments, the anointing oil, the bullock, the two rams, and the basket of unleavened bread and cakes, had all been previously enjoined, when Moses was on the mount (Exo_28:1-43, Exo_29:1-46, Exo_30:1-38). These previous injunctions are referred to in the words, This is the thing which the Lord commanded to be done (Lev_8:5).
Lev_8:6
Washing, robing, anointing, sacrificing, are the four means by the joint operation of which the consecration is effected. The washing, or bathing, took place in the sight of the people. The whole of the person, except so much as was covered by the linen drawers (Exo_28:42), was washed. The symbolical significance is clear. Cleansing from sin precedes clothing in righteousness and spiritual unction.
Lev_8:7-9
The robing. The various articles of the priestly dress had been appointed and described before (Exo_28:1-43, Exo_29:1-46). In these verses we see the order in which they were put on. After the priests had, no doubt, changed their linen drawers, there came, first, the coat, that is, a close-fitting tunic of white linen, made with sleeves and covering the whole body; next the girdle of the tunic, that is, a linen sash for tying the tunic round the body, with variegated ends hanging on each side to the ankles; thirdly, the robe, that is, a blue vesture, woven of one piece, with holes for the head and arms to pass through, reaching from the neck to below the knee, the bottom being ornamented with blue, purple, and scarlet pomegranates, alternating with golden bells; fourthly, the ephod, which consisted of two shoulder-pieces, or epaulettes, made of variegated linen and gold thread, fastened together in front and at the back by a narrow strap or band, from which hung, before and behind the wearer, two pieces of cloth confined below by the curious girdle of the ephod, that is, by a sash made of the same material as the ephod itself. Into the ephod were sewn two onyxes, one on each shoulder, in gold filigree settings, one of them engraven with the names of half of the tribes, and the other with the remaining half; and from two rosettes or buttons by the side of these stones depended twisted gold chains for the support of the breastplate. Fifth came the breastplate, which was a square pocket, made of embroidered linen, a span long and a span broad, worn upon the breast and hanging from the gold chains above mentioned, the lower ends of the gold chain being tied to two rings at the upper and outer corner of the breastplate, while the upper and inner corner of the same was attached to the ephod by blue thread running through two sets of rings in the breastplate and ephod respectively. The outer side of the breastplate was stiffened and adorned by twelve precious stones, set in four rows of three, each stone having on it the name of one of the tribes of Israel. The breastplate being double and the two sides and the bottom being sewn up, the pocket formed by it had its opening at the top. Into this pocket were placed the Urim and the Thummim, which were probably two balls of different colours, one of which on being drawn out indicated the approval of God, and the other his disapproval, as to any point on which the high priest consulted him. (The Jewish tradition, that the Divine answer by the Urim and the Thummim came by a supernatural light thrown on certain letters in the names of the tribes, has no foundation.) The last part of the dress to be put on was the mitre, or head-dress of linen, probably of the nature of a turban; to which, by a blue string, was attached the golden plate, in such a way that it rested lengthwise on the forehead, and on this plate or holy crown were inscribed the words," Holiness to the Lord." The investiture took place as the Lord commanded Moses, that is, in accordance with the instructions given in Exo_28:1-43. Its purpose and its meaning in the eyes of the people would have been twofold: first, after the manner of the king's crown and the judge's robe, it served to manifest the fact that the function of priest was committed to the wearer; and next, it symbolized the necessity of being clothed upon with the righteousness of God, in order to be able to act as interpreter and mediator between God and man, thus foreshadowing the Divine Nature of him who should be the Mediator in antitype.
Lev_8:10, Lev_8:11
The anointing is still more specifically the means of consecration than the investing or the washing. (For the anointing oil, which is here referred to as a thing well known, see Exo_30:22-25, where its component parts are designated.) The consecration of things as well as of persons is sanctioned by the action of Moses, who anointed the tabernacle and all that was therein, and sanctified them. They were thus set apart for holy purposes. By all that was therein would be meant the ark, the vail, the altar of incense, the candlesticks, the table of show-bread. After the tabernacle and its furniture had been anointed, the altar—that is, the brazen altar—and all his vessels, both the laver and his foot, were sprinkled; not once only, as the things within the tabernacle, but seven times, to show that it was specially holy, although situated only in the court. The laver, for the priests' use, was between the door of the tabernacle and the brazen altar of burnt offering. Its foot, or base, is described in Exo_38:8, as made, according to the translation of the Authorized Version, "of brass, of the looking-glasses of the women assembling, which assembled at the door of the tabernacle.''
Lev_8:12
He poured of the anointing oil upon Aaron's head. The change of the verb poured for sprinkled, indicates that the amount of "the precious ointment" poured "upon the head, that ran down unto the beard, and went down to the skirts of his garments" (Psa_133:2), was far greater than that with which the furniture of the tabernacle had been anointed. The oil sprinkled on the holy things sanctified them as means of grace. The oil poured upon Aaron represents the grace of the Holy Spirit, coming from without, but diffusing itself over and throughout the whole consecrated man.
Lev_8:13
The investiture of Aaron's sons—Nadab, Abihu, Eleazar, Ithamar—follows the consecration of their father. They are robed, according as the Lord commanded Moses in Exo_28:40, in the white tunic, the sash, and the cap. But there is no statement here of their being anointed, although their anointing is ordered in Exo_28:41, and still more imperatively in Exo_40:15. They are spoken of as "anointed" in Le 7:36, and as having "the anointing oil of the Lord upon them" in Le Exo_10:7. On the other hand, the high priest is specially designated as "the priest that is anointed" (Lev_4:3). It is probable that the personal anointing of the ordinary priests was confined to their being sprinkled with oil, as described below in verse 30; but that they were regarded as virtually anointed in Aaron's anointing. The Levites had no special dress until they obtained permission from Herod Agrippa I[. to wear the priestly robes (Joseph; 'Ant.,' 20.9, 6).
Lev_8:14-32
After the bathing, the robing, and the anointing, follow the sacrifices of consecration—the sin offering (Lev_8:14-17), the burnt offering (Lev_8:18-21), the peace offering (Lev_8:22-32).
Lev_8:14
The sin offering. This was the first sin offering ever offered. There had been burnt offerings and sacrifices akin to peace offerings before, but no sin offerings. At once the sin offering takes its place as the first of the three sacrifices before the burnt offerings and peace offerings. Justification comes first, then sanctification, and, following upon them, communion with God. The victim offered by and for Aaron and his sons is a bullock, the same animal that is appointed for the offering of the high priest (Lev_4:3).
Lev_8:15-17
And Moses took the blood. Moses continues still to act as priest, and the new sacrifice is once offered by him. He performs the priestly act of presenting the blood; but on this occasion, which is special, the blood is not dealt with in the manner prescribed for the high priest's offerings (Lev_4:6). The reason of this is that Aaron was not yet high priest, and also that the offering was made not only for Aaron, but also for his sons; and further, the blood as well as the anointing oil was required to purify the altar, and sanctify it (see Heb_9:21). Although the blood was not "brought into the tabernacle," yet the bullock was burnt with fire without the camp, not eaten according to the rule of Le Lev_7:26, Lev_7:30. This was necessary, as there were as yet no priests to eat it.
Lev_8:18-21
There is no deviation on the present occasion from the ritual appointed for the burnt offering. After the sin offering, righteousness is symbolically imputed to Aaron; after the burnt offering, holiness; then follows the peace offering of the ram, which completes and sacrificially effects the consecration.
Lev_8:22-29
The ram offered as a peace offering is called the ram of consecration, or literally, of filling, because one of the means by which the consecration was effected and exhibited was the filling the hands of those presented for consecration with the portion of the sacrifice destined for the altar, which they waved for a wave offering before the Lord, previous to its consumption by the fire. This portion consisted of the internal fat and tail, which was usually burnt (Lev_7:31), and the heave offering of the right shoulder, or hind leg, which generally went to the officiating priest (Lev_7:32), and one of each of the unleavened cakes. After this special ceremony of waving, peculiar to the rite of consecration, the usual wave offering (the breast) was waved by Moses and consumed by himself. Ordinarily it was for the priests in general (Lev_7:31). The blood was poured on the side of the altar, as was done in all peace offerings, but in addition, on the present occasion, it was put upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot of the priests who were being consecrated, symbolizing that their senses and active powers were being devoted to God's service. The same ceremony is to be used in the restoration of the leper (see Lev_14:14).
Lev_8:30
The sprinkling with oil and blood completes the ceremony of anointing, and suffices of itself for the sons of Aaron, in addition to their virtual participation in the anointing of their father (Lev_8:12). "In the mingling of the blood and oil for the anointing seems to be taught that not sacrifice for sin alone suffices; but that with this must be joined the unction of the Holy Spirit" (Gardiner).
Lev_8:31, Lev_8:32
The flesh of the peace offering is given to Aaron and his sons to eat, not in the capacity of priests (for the peace offerings were not eaten by the priests), but as the offerers of the sacrifice.
Lev_8:33-36
The sacrificial ceremonies were repeated for seven days, during which Aaron and his sons remained in the court of the tabernacle, but did not enter the holy place, abstaining throughout that time from ministering, as the apostles did during the interval between the Ascension and the day of Pentecost. The words, Ye shall not go out of the door of the tabernacle, should rather be, Ire shall not go away from the entrance of the tabernacle, and for seven days shall he consecrate you, should rather be, during seven days ye shall be consecrated
I. AARON AND HIS SONS ARE APPOINTED, NOT BY THE NATION, BUT BY GOD. In Exo_28:1, we read, "And take thou unto thee Aaron thy. brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office." In Le Exo_8:2-5, "Take Aaron and his sons with him And Moses said unto the congregation, This is the thing which the Lord commanded to be done." In Num_18:7, "I have given your priest's office unto you as a service of gift." In 1Sa_2:28, "Did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?" These texts and the whole tenor of Holy Scripture clearly declare that the appointment of Aaron and his sons to the priesthood was the act of God. On the other side, there is no statement whatever to prove or to indicate that they were, as has been affirmed, merely the delegates of the people, so far as the priestly capacity of the latter is concerned. The only passage alleged to have a gearing in that direction is the following:—"Take the Levites from among the children of Israel, and cleanse them And thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites" (Num_8:6-10). It is argued that the laying on of hands upon the Levites by the congregation was a delegation of power already existing in the congregation to them. If this were so, still the Levites were not the priests; the act would have been a delegation of the right and function only which the Levites possessed—and these were not priestly functions, but the office of waiting upon the service of the tabernacle. But the laying on of hands, in itself, means no more than setting apart, and, in the case of the Levite, we are told that its special meaning was setting apart as an offering or sacrifice. "And Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord.… And Aaron offered them as an offering before the Lord; and Aaron made an atonement for them to cleanse them. And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them" (Num_8:11-22). The consecration of the priests was entirely distinct from the dedication of the Levites, and had taken place previously to it. The priest was the minister of God; the Levite was the minister of the priest. None can make a priest of God but God himself.
II. QUALIFICATIONS FOR THE PRIESTHOOD.
1. Aaronic descent (see Exo_28:1-43; Exo_8:1-32; 2Ch_31:17-19; Ezr_2:62; Neh_7:64).
2. Physical integrity and freedom from blemish. "No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries" (Lev_21:21-23).
3. Respectable marriage (Lev_21:7); in the case of the high priest, marriage with one previously unmarried, "in her virginity" (Lev_21:13). The two last qualifications symbolize the integrity of heart and purity of life and surroundings which are requisite in the minister of God, Further, at the time of his ministrations, the priest must be free from any ceremonial uncleanness (Lev_22:3, Lev_22:4), and must abstain from wine (Lev_10:8, Lev_10:10), the purity and collectedness demanded of God's minister at all times being specially required while he is officiating.
III. WHEREIN THE PRIEST'S OFFICE CONSISTED.
1. It consisted in "offering gifts and sacrifices for sins" (Heb_5:1), this expression including all kinds of offerings and sacrifices by which men drew near to God, together with the burning of incense symbolical of prayer. The priest's action was necessary for the offering of the sacrificial blood and burning the flesh upon the altar, and in some cases for consuming a portion of the victims themselves.
2. It consisted in bestowing benedictions (see Num_6:23-27, "Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel.… And they shall put my Name upon the children of Israel; and I will bless them").
3. It consisted in mediating between God and man, as in the rebellion of Korah, Dathan, and Abiram, when "Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed" (Num_16:46-48).
4. It consisted in their being the teachers of the people, "That ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses" (Lev_10:11). "They shall teach Jacob thy judgments, and Israel thy Law" (Deu_33:10). "For the priest's lips should keep knowledge, and they should seek the Law at his mouth" (Mal_2:7). Besides being teachers, they Were judges of differences, "By their word shall every controversy and every stroke be tried" (Deu_21:5; see Deu_17:8-12; 2Ch_19:8-10). They were also leaders of the people's devotions: "Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?" (Joe_2:17).
5. In addition, "to the priests belonged the care of the sanctuary and sacred utensils, the preservation of the fire on the brazen altar, the burning of incense on the golden altar, the dressing and lighting of the lamps of the golden candlestick, the charge of the shew-bread and other like duties. They were necessarily concerned in all those multitudinous acts of the Israelites which were connected with sacrifices, such as the accomplishment of the Nazarite vow, the ordeal of jealousy, the expiation of an unknown murder, the determination of the unclean and of the cleansed leprous persons, garments, and houses; the regulation of the calendar, the valuation of devoted property which was to be redeemed;—these and a multitude of other duties followed naturally from their priestly office. They were also to blow the silver trumpets on various occasions of their use, and, in connection with this, to exhort the soldiers about to engage in battle to boldness, because they went to fight under the Lord" (Gardiner).
IV. THE EXERCISE OF THE PRIEST'S ESSENTIAL FUNCTIONS WAS CONFINED EXCLUSIVELY TO THEIR ORDER. It has been argued that the office of performing sacrifice was shared by
(1) the Jewish monarchs,
(2) the rulers,
(3) the Levites,
(4) the people in general.
1. The first hypothesis has been supported by an appeal to the following passages:—Solomon "came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants" (1Ki_3:15); "And the king, and all Israel with him, offered sacrifice before the Lord. And Solomon offered a sacrifice of peace offerings, which he offered unto the Lord" (1Ki_8:62, 1Ki_8:63). They do not, however, mean more than that Solomon presented the offerings for sacrifice, the essential part of which ceremony was no doubt performed, as always, by priests. Saul, indeed, sacrificed at Gilgal, on plea of necessity, but, in spite of even that plea, was reproved by Samuel as having "done foolishly" (1Sa_13:13); and Uzziah "went into the temple of the Lord to burn incense upon the altar of incense;" but Azariah the priest "withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God And the leprosy even rose up in his forehead before the priests in the house of the Lord" (2Ch_26:16-20). These cases disprove the priestly power of the monarch.
2. The supposition that the nobles could perform priestly acts rests upon the fact that the name cohen is sometimes applied to them (2Sa_8:18; 1Ki_4:2, 1Ki_4:5); but the word (the derivation of which is doubtful) appears to have a wider usage than that of "priest," and to mean also "officers" (cf. 1Ch_18:17).
3. The destruction of the company of Korah, because, being Levites, they "sought the priesthood also" (Num_16:10), disposes of the priestly rights of the tribe of Levi.
4. And the swallowing up of Dathan and Abiram, whose sin was that of desiring to equalize themselves with the family of Aaron, on the plea that the latter "took too much upon them, seeing that all the congregation were holy, every one of them" (Num_16:3), disproves the right of all the congregation to exercise priestly function, however much they might be, in a sense, a nation of priests. According to the Mosaic legislation, the spirituality and temporality were kept apart, nor were they united, except when royal powers came, in the later days of the nation's history, to be attached to the office of high priest—a course which a considerable section of the Christian Church attempted, with less excuse, to follow in mediaeval and subsequent times, when the principle, "My kingdom is not of this world" (Joh_19:36) became obscured or forgotten.
V. THE CEREMONIES OF THE CONSECRATION.
1. Bathing, robing, anointing, signifying cleansing, justifying, sanctifying.
2. Sacrifices in their behalf—sin offerings, burnt offerings, peace offerings, symbolizing their reconciliation with God, the surrender of themselves to him, and their peace with him.
3. Watching for seven days in the tabernacle court, each day renewing the sacrifices; giving opportunity for self-recollection, and for devoting themselves heart and soul to him whose special servants they were to be.
VI. THE AARONIC PRIESTHOOD WAS A TYPE OF THE PRIESTHOOD OF CHRIST. The type was accomplished in the Antitype, and the Levitical priesthood is now wholly abolished (see Heb_7:1-28 and Heb_8:1-13).
VII. LIKENESS YET CONTRAST OF THE CHRISTIAN MINISTRY. We learn from Eph_4:8, Eph_4:11, Eph_4:12, that on Christ's ascension into heaven, he received of his Father the gifts of the holy Ghost, which he then bestowed upon his Church, to be administered and dispensed by apostles, prophets, evangelists, pastors, and teachers; the grace of government being ministered by apostles, and, after they had died out, by bishops; the grace of exposition by prophets; the grace of conversion by evangelists; the grace of edification by pastors and teachers, or presbyters. We should note here the superiority of the Christian to the Jewish ministry, the functions of offering sacrifice and of mediating between God and man being far inferior to that of being the dispensers to man of the gifts of the Holy Ghost himself; and the error of any who think to dignify and elevate the character of the Christian ministry by assimilating it to the Jewish.
VIII. THE NEED OF AN OUTWARD CALL IN BOTH CASES. "NO man taketh this honour unto himself, but he that is called of God, as was Aaron" (Heb_5:4); so that even Christ waited to be "called of God" before commencing his ministry. The outward sign of Aaron's having been called of God was his anointing, and the other ceremonies of initiation; and every subsequent high priest had to be anointed and initiated in the same manner as Aaron, and by the same forms, before he was regarded, and before he could become, high priest. The outward sign of the call in the Christian ministry is the laying on of hands. So it was in the case of the seven deacons (Act_6:6), and in St. Paul's case (Act_13:3), and in that of Timothy (1Ti_4:14). And all subsequent ministers of Christ have to be appointed in like manner by those "who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard" (Art. 33).
IX. ALL CHRISTIANS ARE A ROYAL PRIESTHOOD (1Pe_2:9). As the Israelites were a kingdom of priests (Exo_19:5), so too are Christians consecrated to God in baptism, channels of grace to each other, and therefore each in a special manner his brother's keeper. Practical duties thence flowing—brotherly affection, loving-kindness, care for the souls of others, tenderness to the weak.
I. THE CONSECRATION OF AARON COMPARED WITH THE CONSECRATION OF CHRIST,
Now we have in this comparison, first a contrast, and then a parallel. It will be useful to take these up in this order—
1. The elements of contrast in the consecrations. And here we notice:
(1) That Aaron's consecration implies his infirmity and sinfulness, whereas Christ never assumed the penitential position. The baptism of Jesus Christ (Luk_3:21, Luk_3:22) is the historical counterpart of Aaron's consecration. And although John's baptism was unto repentance, we know our Lord took up the sinless position even unto the end, challenging all comers to convince him of sin (Joh_8:46). We shall see presently what his acceptance of John's baptism signified. One thing meanwhile is clear, that he professed to be "holy, harmless, undefiled, and separate from sinners." Now, in this respect he was a complete contrast to Aaron. Aaron, in the consecration, takes up the penitential position. He has to be typically washed and sprinkled with blood.
(2) Aaron's consecration implied a temporary high priesthood, while Jesus is set apart to an everlasting priesthood. The association of Aaron's sons with him in the priesthood indicated plainly that death would sooner or later necessitate a successor. Moreover, there are sundry indications in the regulations about the successors. It was, therefore, only a temporary office. "They were not suffered to continue by reason of death." But Jesus was set apart to an everlasting office. "This man, because he continueth ever, hath an unchangeable priesthood" (Heb_7:24-28). So much briefly about the contrast.
2. The parallel in the consecrations. And here we have to notice:
(1) Both Aaron and Christ are formally set apart. What Moses did for Aaron, John the Baptist did for Christ. Not, of course, that our Lord's priesthood had an existence only after his baptism; we merely mean that the baptism in the Jordan was the formality with which his ministry began, and corresponded to the consecration of Aaron by Moses. The crowd at the tabernacle door to witness Aaron's consecration corresponded to the crowd of candidates at the Jordan who witnessed the baptism of Jesus, though its significance and singularity they did not appreciate.
(2) Both Aaron and Christ willingly dedicated themselves to their work. We have already noticed how Aaron needed a cleansing by water and blood, which Jesus did not. The sin offering is what Jesus provided for others, not what he requires for himself. But when we enter this caveat about the different relations of the two persons towards atonement, we are in a position to appreciate the parallel between them in personal dedication. This was what Aaron's burnt offering implied, lie offered himself willingly for the priestly work. And the same dedication of self we find in the baptism of Jesus. He claimed baptism after all the people ( ἅπαντα τὸν λαόν ) were baptized (Luk_3:21), in other words, after the movement inaugurated by John had become national. John did not at first understand why a sinless One like Jesus should demand baptism from one who was sinful. But Jesus quieted his fears by the assurance, "Thus it becometh us to fulfill all righteousness" (Mat_3:15). The meaning of the act on Christ's part can only have been that he dedicated himself to the fulfillment of all that was needed to realize the national hope. Now, the national repentance was in hope of pardon, and so Jesus' dedication at the Jordan was to death and to all that his priesthood implies, that the people may have their place as pardoned and accepted ones in the kingdom of God. This dedication of Jesus at the Jordan was the spirit of his ministry, and above all of his death. It is this he refers to in the momentous words, "For their sakes I sanctify ( ἁγιάζω ) myself, that they also may be sanctified through the truth" (Joh_17:19).
(3) Both Aaron and Jesus received certain blessings from God in response to their self-dedication, the gracious gifts of God to his high priests may for brevity's sake be summed up into three.
(a) The gift of REVELATION, to enable them to understand their office, and faithfully to fulfill it, This is presented in the investiture of Aaron, especially in the arrangement about the Urim and Thummim. The beautiful garments and this mysterious portion which lay upon the high priest's bosom were to convey certain ideas about the office, and to secure in him the oracular man, Now, in the baptism of Christ, as he was praying with uplifted eye, he saw "heaven opened;" that is, the source of light, the fountain of all knowledge, was opened to him, In other words, he obtained and had continued to him a full revelation of all which he needed for his work.
(b) The gift of UNCTION OR INSPIRATION, to enable them to interpret the revelation already guaranteed. This was indicated by the anointing of Aaron, not only on the head, but on the ear, hand, and foot. In this way the needful inspiration was symbolized, and the ritual of the ram of consecration coincided therewith. In Christ's case the perfect inspiration was symbolized by the descent of the dove. The dove being an organic whole, a totality, indicates that to Jesus there was communicated the entirety of the Holy Spirit, for the purposes of his priesthood. "The Holy Spirit was not given by measure unto him," and "out of his fullness do all we receive, and grace for grace" (Joh_3:34; Joh_1:16).
(c) The gift of COMMUNION AND ABIDING. Aaron, after the ritual of the sin offering, burnt offering, and consecration offering was over, and the best portions had been laid upon God's altar, was called to communion in the feast at the door of the tabernacle. There he was to abide in the enjoyment of fellowship with God, and in this spirit was to do all his work. And the assurance of sonship which Christ received in baptism corresponded to this. The words of the Father, "This is my beloved Son, in whom I am well pleased;" and "Thou art my beloved Son; in thee I am well pleased" (Mat_3:17; Luk_3:22), spoken respectively to John and to Jesus, convey the state of sweet assurance of sonship in which our Lord lived all his life. It was this supported him when he foresaw the dispersion of the disciples, "Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me" (Joh_16:32). The Great, High Priest performed his mediatorial work in an assurance of sonship and in the enjoyment of fellowship. It was only in the climax of his sufferings on the cross, when the desolation came upon him, that for a season he seemed to lose sight of his sonship, and was constrained to cry, "My God, my God, why hast thou forsaken me?"
II. THE CONSECRATION OF THE MINOR PRIESTS COMPARED WITH THE CONSECRATION or RELIEVERS. NOW here we have to notice—
1. That the sons of Aaron were consecrated along with Aaron. It was one consecration. Although the high priest received special anointing, and was chief of the group, the others shared his consecration. The one oil and the one consecrating blood went upon all. The one burnt offering was presented on behalf of all, and they all partook of the one feast and fellowship at last. And is this not to indicate that all believers share in the consecration of Jesus, their Great High Priest? It is the Spirit of Christ and the mind of Christ which is made over to them. He is the reservoir, and out of his fullness all the minor receptacles receive.
2. This fellowship in consecration was with a view to fellowship in service. The priestly service was so arranged that all had a share in it. There were, of course, services in connection with atonement which only the high priest could perform, but there was ample work about the tabernacle for all the minor priests. In the same way the life of believers is to be a consecrated fellowship with Christ in work. "Fellow-workers with God" is the great honour of the religious life. A Divine partnership is what we are asked to enter upon, And this is the greatest honour within the reach of man.—R.M.E.
I. THE ASSEMBLING OF THE PEOPLE TO WITNESS THE INSTALLATION.
1. It deeply concerned them; the office was created for their benefit. We may witness the investiture of a knight of the Garter, and deem it a gorgeous scene, but one bearing no practical relationship to us. Not so with the coronation of our prince or the ordination of our pastor. By the mediation of the priests the Israelites were to find acceptance with God. And Jesus Christ has been inducted into his lofty position for the advantage of his people. Why, then, turn away and refuse to enjoy this best of privileges? He waits to intercede on our behalf. It is no idle ceremony that the Word of God records, but one having to do with our daily sins, fears, trials, troubles, joys, and blessings. The titles and qualifications of Jesus Christ are of vital moment to our welfare.
2. It was designed to impress them with a sense of the dignity and authority of the priesthood, and of the need of holiness in order to have access unto God. How important the functions to be fulfilled by men who are thus solemnly prepared for their efficient discharge? And how august the Being who could demand such qualifications in those devoted to his service! No careful student of the Gospel narratives but must be struck with the manner in which Jesus Christ was fitted for his office, "perfected" by his obedience, made a "a merciful and faithful High Priest" by his humiliation, and with "the blood of his cross" making reconciliation with God.
3. The presence and tacit concurrence of the people signified a willingness to obey the priests, to honour and support them. They were made parties to the transaction, and acquiesced in its significance. It were well that the meaning of our presence at various meetings were better realized, and that we did more fully redeem the pledges thus implicitly given. God would have all his people enter into contracts with a clear understanding. To secure a compact by concealment of the obligations imposed is no part of his plan of procedure.
II. THE DECLARATION OF MOSES: "This is the thing which the Lord commanded to be done:"
1. Reminds us of the caution to be exercised lest human devices should be thrust forward in religious notions or practices. Men are ready to formulate their own ideas, and to make them ordinances of God's house or kingdom, Ready, too, to renounce what has been instituted, to abolish observances as unnecessary, or to relegate certain attitudes of the Spirit to heathenism and infancy, to make light of sin and of the need of a high priest or a sacrifice.
2. A Divine call is requisite to the undertaking of religious functions, Moses acted as the representative of Jehovah, empowered to consecrate Aaron and his sons. "So also Christ glorified not himself to be made a high priest, but he that said unto him," etc.
3. Contained an intimation that he who appointed could also dismiss the Aaronic priesthood. The legislator has power to revoke his edicts. It was God who caused the order of Aaron to be succeeded by the order of Melchizedek.
4. Indicates the intrinsic superiority of the prophetic to the priestly office. Moses institutes Aaron, the prophet consecrates the priest. Priesthood is remedial, adapted to a peculiar constitution of things. It is a sort of interregnum that is finally to pass away when "the Son shall have delivered up the kingdom to God the Father." It is connected with sin, and sin is being destroyed. Before Adam fell, he received communications from God; the prophetic revelation preceded the priestly sacrifices. The subordination of the priests is often evinced in the Hebrew records, where the denunciations of the prophets show that the priestly ceremonies were intended to be subservient to, not exclusive of, moral sentiments and duties.—S.R.A.
Lev_8:6-12
I. See typified THE PURITY OF CHRIST in the washing of the priest from head to foot. As an Eastern climate demands thorough ablution for cleanliness, so was this a lesson man needed to learn, that only purity is tit to come into contact with God. Priesthood bridged the gulf between sinful man and a Being unsullied by admixture of evil. Like all God's dealings, it humbled and exalted man. Taught plainly that he was too polluted to approach his Maker, with equal distinctness he was shown a way in which he might draw near with clean hands and a pure heart. The material and ceremonial purity of Aaron was eclipsed by the total freedom from taint of Christ. He bathed, indeed, in the crystal waters of Jordan at his entrance upon his public ministry, but those waters were stained compared with the purity of his soul.
II. Observe THE SPLENDOUR OF HIS ENDOWMENTS. For every post a certain character is requisite. The putting on of garments represented the bestowment upon Aaron of the qualities essential to the proper discharge of his duties. This was the apparel respecting which the Lord said unto Moses, "Thou shalt make holy garments for Aaron thy brother, for glory and for beauty." Looking at the high priest thus arrayed, we see symbols of the ornaments and graces of Jesus Christ. Note the choice quality of the attire. Everything of the best, fine linen, gold unalloyed, stones precious and rare. The oil is "costly ointment." Search out all that is best in human nature, all that challenges admiration and excites esteem, and an example of all is found in Jesus Christ. Possessed of every gift, power, and skill, loveliness and majesty, perfect in intellect, emotion, and will, he was victorious over every temptation, and unscathed by every trial. This dress of Aaron emblematized positive virtue; so Christ was upright, not only like Adam as he left the hands of God, but as acquiring and exhibiting every grace that can adorn humanity. There was virtue in exercise, virtue visible and potent. The tree put forth its leaves, its blossoms, and its fruit.
III. The high priest maintained A CONSTANT REMEMBRANCE OF THE PEOPLE. Hence the breast-plate bearing the names of the twelve tribes, which were also inscribed upon the onyx stones of the shoulder. The people were borne in the positions that indicated power and sympathy. What the bosom desires the arms accomplish. Let others write their names upon lofty pillars or granite rocks; let statesmen, warriors, nobles, inscribe themselves upon the roll of fame; "Give me," says the Christian, "a place upon the Saviour's breast; for there on the heart of Christ, under the glance of infinite mercy, where the love of God delights to rest, are the names of all his followers graven for ever."
IV. In the breast-plate were put the Urim and Thummim, by means of which was ascertained and made known the will of God. REVELATION OF GOD was thus part of the high priest's functions. The priestly and prophetic offices were intertwined. Though we may single out an office of Christ for distinct consideration, as we may distinguish one of the hues of the rainbow, yet let us not forget that it is the combination which is of such surpassing excellence and glory. It has been well said that Christ is called the Wisdom of God in the Old Testament, and the Word in the New. Full vocal expression was reserved for the time when he could joy to say, "I have declared unto them thy Name, and will declare it." It is by the priesthood of Christ that we learn in particular the grace of God. It is written on all creation, but to our blurred vision the letters are oft obscure. On the cross of Christ, where he becomes at once the Offerer and Victim; these words glisten with heavenly radiance, luminous not only in noontide prosperity, but in the dark midnight of affliction, "God is love."
V. The high priesthood is AN OFFICE OF AUTHORITY, and this authority is THE SUPREMACY OF HOLINESS. Upon the head is placed the mitre, a cap or turban, and upon the mitre is fastened a golden plate or diadem, inscribed "Holiness unto the Lord." Christ's is a royal priesthood, and his sway is the result of his consecration to God. He rules by right of character, by right of rank, by right of work. The "holy crown" is the guarantee for the acknowledgment of his claims to hearty, unreserved obedience. If today men demand authority as priests, at least let the holiness of their lives support their pretensions.
VI. By the pouring of the oil upon Aaron's head we see intimated ENTIRE DEDICATION TO GOD'S SERVICE. This holy unction set apart the high priest for hallowed toil, and became an emblem of the fortifying, sustaining, vitalizing presence of the Spirit of God. "The Spirit of the Lord God is upon me, because he hath anointed me." It is the oil of gladness, the dew of the blessing of the Lord. It is a token of perpetuity. The brightest pageant fades, the show of today is forgotten ere the morrow dawns, but the priesthood of Christ knows neither ebb nor flow.—S.R.A.
Lev_8:14-30
I. OUR RESEMBLANCE TO AARON IN THE TRIPLE OFFERING WE ARE REQUIRED TO MAKE.
1. The sin offering. Priesthood commences by self-abnegation, the confession of sin and renunciation of personal merit. By this offering the altar is sanctified (Lev_8:15), on which afterwards all other gifts will in due course be laid. Until the Saviour has been recognized as made a curse for us, there is no foundation for the life that will please God. The house must be cleansed ere its worthiest inhabitant will condescend to enter.
2. The burnt offering. Here the positive side begins, of devotion to God. The parts of the ram are placed upon the purified altar, and the flames emit an odour fragrant to God. The man who has confessed his unworthiness and pleaded the merits of Jesus Christ, dedicates himself to him who died for him. He is not his own, and must henceforth glorify God. "Lord, what wilt thou have me to do?" is his cry.
3. The consecration offering, This results from the others, and is their natural completion by bringing full hands (consecration equals "foulnesses" in original) to God. Entire dedication and consequent communion with God its signification. The blood of the ram is sprinkled upon the ear, that it may hearken to the commands of God, and, whilst attentive unto him, disregard the whispers of evil. Also upon the right hand, that all its acts may be in conformity with righteousness, the might of the man going forth in holy deeds. And upon the right foot, that its steps may be ordered by the Lord and its owner may ever tread the ways of obedience and sanctification. Every faculty is enlisted in the service of God. By the wave and heave offerings and the presentation of cakes we learn the necessity of looking upon all our property and all that supports life as belonging to God, who must have his special share and be glorified thereby as well as by our joyful use of the remainder. To fill the hands for God is to complete our consecration, and to live upon heavenly food in the enjoyment of his blessing. By giving to him we get for ourselves.
II. THE SUPERIORITY OF CHRIST TO AARON.
1. His consecration was total, whilst Aaron's was but partial. There were many periods when the high priest was seeing to his own peculiar wants and offering for his own especial infirmities. The whole career of Jesus Christ was an offering for others, originated and executed for the good of man and the glory of his Father. He "came not to do his own will." Aaron might lay aside his robes of office and take his repose, but the Son of man was ever clothed with his official character. And this is still clearer when we remember the present position of our High Priest and his unceasing, unintermitted intercession.
2. The holiness of Aaron was ceremonial and symbolical, that of Christ is literal and real. Jesus was on earth holy, harmless, undefiled. The searching eye of God can discern in his righteousness no stain nor flaw. So far was Aaron from reaching perfection that, because of rebellion at Meribah (Num_20:24), he was not permitted to enter the land of promise.
3. The atonement of Jesus Christ is actual, that of Aaron was only typical. After these rites of consecration were observed, the priests were qualified to present the offerings and sacrifices of the people unto God, and to make reconciliation for them. But there was no inherent virtue in those sacrifices to remove the guilt of sin; it is the blood of Christ that has power to cleanse the conscience from dead works. He bore our sins in his own body on the tree, and brought in everlasting righteousness.
4. The priesthood of Christ is perpetual, that of Aaron only survived by successors. The high priests died and passed away, their places occupied by others. Jesus abides for ever; he hath an unchangeable priesthood, after the order of Melchizedek. If, then, the Israelites found satisfaction in contemplating the functions of dying men, with what profound delight should we avail ourselves of the intercession of him who ever lives to save!—S.R.A.
I. THE PREPARATIONS FOR THE CEREMONY.
1. These were directed by the Lord.
(1) He had formerly given very particular directions from the summit of Mount Sinai (Exo_28:1-43, Exo_29:1-46). In pursuance of these instructions, the holy garments were made and other preparations completed. Note: The leadings of providence should be closely followed.
(2) Now the time has come for carrying the directions of Deity into fuller accomplishment. The tabernacle has been finished and occupied by the presence of God; the laws have been published; and the next thing in order is the consecration of the priests to serve the tabernacle. The Lord is a God of order. In his service "all things" should be done "decently and in order."
2. His directions were given by the hand of Moses.
(1) Moses was instructed to "take Aaron and his sons," etc. (Lev_8:2, Lev_8:3). These instructions he punctually obeyed (Lev_8:4). In this fidelity Moses was a type of Christ, with these differences:
(a) Moses was faithful "as a servant," Christ "as a Son."
(b) The house of Moses was ceremonial and typical, that of Christ spiritual and living (see Heb_3:1-6).
(2) Moses, who was instructed to consecrate Aaron and his sons, had himself no human consecration. He was an extraordinary servant of God. We do not read of the apostles of Christ receiving any baptism of water or ordination by imposition of hands. God can send by whom he pleases and when he pleases, without any human sanction (see Gal_1:15-19).
3. The congregation was assembled to witness the ceremony.
(1) This was a wise arrangement, to inspire them with proper respect for the servants of God. They were prone enough to say, "Ye take too much upon you, ye sons of Levi." Ministers were publicly ordained in the primitive Church.
(2) The address of Moses to the congregation was brief and to the point: "This is the thing which the Lord commanded to be done" (Lev_8:5). The command, which was given from Sinai, the congregation were acquainted with. The time to carry it out was now given from the sanctuary (Lev_1:1). We should look to God for guidance in reference to times and seasons, as well as to the services to be rendered for him.
II. THE BAPTISM OF AARON AND HIS SONS.
1. This was the initiatory rite of the consecration.
(1) It was the first act (Lev_8:6). And as Moses washed Aaron at the door of the tabernacle of the congregation, so was Jesus washed by John at his entrance upon his public ministry (see Mat_3:16; Mat_4:1, Mat_4:17). Like Moses, John also was a Levite.
(2) The sons of Aaron were baptized with him. To them also it was the rite of initiation. So are the sons of Jesus initiated into his discipleship by baptism. The initiatory office of baptism is also expressed in the phrase "born of water" (Joh_3:5).
2. It set forth the necessity of purity in the servants of God.
(1) Water, being one of the great purifiers in the kingdom of nature, is used in Scripture as an emblem of the Holy Spirit, the Great Purifier in the kingdom of grace (Isa_44:3; Joh_7:38, Joh_7:39). Hence a dispute about "baptism" is called a "question about purifying" (Joh_3:25, Joh_3:26).
(2) The requisition of baptism declared the necessity of the baptism of the Holy Ghost. This is the source of the spiritual birth in which commences the spiritual life which is the life of heaven.
3. As to the form of this baptism.
(1) The record here is simply that "Moses brought Aaron and his sons and washed them with water" (verse 6). But by reference to Exo_30:1-38, we learn that this washing was done at the laver. In allusion to the ceremonial baptisms of the Law, the baptism of the Spirit under the gospel is described as the "laver of regeneration" (Tit_3:5, Tit_3:6).
(2) From the same reference in Exodus we learn, further, that the washing of Aaron and his sons extended to their "hands and feet." There is no proof that they were bodily plunged in the laver. We are reminded how Jesus washed his disciples' feet (see Joh_13:8-10). The Jews have a tradition that a tap was turned on, from which, by the flowing of the water over their hands and feet, the washing was accomplished. In baptism, the element should be active and the subject passive, for the thing signified, the Holy Ghost, certainly is not passive (see Act_2:16-18, Act_2:33; Act_10:44-48).—J.A.M.
Lev_8:7-9
I. THE COAT WITH ITS GIRDLE.
1. The coat.
(1) According to Josephus, "it was a tunic circumscribing the body, with light sleeves for the arms, and reaching to the heels" ('Ant.,' Lev_3:7). It was white, to denote purity.
(2) It was bound with the girdle about the loins. This also was white, and denoted truth, which is another expression for purity (see Eph_6:14).
(3) The coat was an inner garment, and bound close to the body with the girdle, to suggest that purity and truth should be found "in the inner parts" (Psa_51:6; Jer_31:33; Rom_2:29).
2. There were also breeches.
(1) These are not mentioned here, but they are described in Exo_28:42, "And thou shalt make them linen breeches to cover their nakedness" (Hebrew, "the flesh," etc.); "from the loins even unto the thighs they shall reach."
(2) These also were white, expressive of purity, and without these the priest may not appear in the presence of God. They imported that "flesh and blood cannot enter into the kingdom of heaven" until "clothed upon" (see Eze_44:17, Eze_44:18; 2Co_5:2, 2Co_5:3; Pro_3:18).
II. THE EPHOD WITH ITS ROBE.
1. The ephod.
(1) It was a short tunic, according to Josephus, reaching to the loins. It consisted of a rich cloth composed of blue, purple, scarlet, and fine twined linen, interwoven with threads of gold, and wrought, some think, into figures of cherubim and palm trees. It was without sleeves, but resting upon the shoulders.
(2) It was an emblem of redemption. Ephod ( àôåã ) comes from the verb ( ôã or ôãä ), to redeem. This is the derivation given by Alexander Pirie, the author of a learned 'Dissertation on Hebrew Roots.'
2. The robe of the ephod.
(1) This, and the holy garments in general which were associated with the ephod, from it derive the name of the "robe of righteousness" and "garments of salvation". They were the garments in which the typical high priest carried out the business of redemption.
(2) The colour of the robe was blue—the dye of heaven, which was with the ancients the symbol of divinity. This over the coat, the emblem of purity, would mark the purity of Messiah to be Divine; so, not derived, but essential and absolute.
(3) Upon the hem of the robe round about were "golden bells," which, when they sounded, indicated the sound of salvation. And the