Leviticus 8:20














Under the Christian dispensation only two classes of priests remain - the real High Priest, Jesus Christ, and his people who are figurative priests offering up spiritual sacrifices. The ceremonies described in this chapter may throw light upon our position and duties as the followers of Christ, and remind us of the superiority of Christ to Aaron.

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 (verse 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 (Numbers 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.

Sanctified Aaron... and his sons.
The chapter before us gives a description of the ceremonies by which the priests were consecrated and formally inducted into their high office. These ceremonies were, for the most part, the same for Aaron and his sons; but it is the case of the high priest more particularly that I propose to present now. The case of the common priests is reserved for another occasion.

I. Fixing attention, then, upon Aaron, as about to be set apart for the high priesthood, the first thing I notice is THE PUBLICITY WITH WHICH THE CONSECRATION WAS PERFORMED. The whole congregation of Israel had to be gathered together to witness the solemn transaction. The creation of so high an officer for the whole people required to be done in open daylight and in the view of all concerned. And the scene presented an imposing spectacle. But, through this scene in the Hebrew camp, I ascend at once to the contemplation of a more glorious spectacle. There rises up before me, in awful grandeur, the mount of Almighty Holiness. Around it, in serried orders, lie the princedoms and principalities of heaven. Myriads of holy ones, who looked on when the world was made, stand in compact throngs to watch in solemn silence the development of that new thought which has been thrown into their Celestial contemptations. The four-and-twenty elders, with their crowns of gold glittering in the sublime effulgence of the great white throne, wait in impressive seriousness; when out upon the glassy sea, spanned by emerald bows, and radiant in jewelry of Gods head, steps the blessed Son, saying, "Lo! I come to do Thy will, O God!" "I will redeem them from death: I will ransom them from the power of the grave!" and the Father from His everlasting seat lifts up His hand in solemn oath and says, "Thou art a priest for ever after the order of Melchisedek!"

II. The first thing to be done after the appearance of Aaron before the congregation as the designated priest, was TO WASH HIM WITH WATER. It was meant to impress the idea of cleanness in him who was to act as an attorney between man and his Maker. And Aaron in his outward purification shows us our great High Priest in the sublime purity which He brought to His mediation work. Jesus "was holy, harmless, undefiled, separate from sinners." It was partly in token of this pureness and separation that John, as another Moses, baptized Him in Jordan vale. He needed no cleansing. He always was pure. But, to indicate this purity, and to enter upon His priesthood in the regular way, He consented to be washed, as was Aaron. His baptism was part of His priestly installation.

III. The next thing done for Aaron's consecration was THE PUTTING OF THE SACRED VESTMENTS UPON HIM. The priest was to be endowed with grace and glory as well as purity. He had to be clothed in righteousness, and girt for active obedience. He needed covering for those shoulders, which were to bear the people's guilt, and for that brow, which was to be lifted up in confession. A rich, curious, graceful, and imposing suit was therefore provided for him — a suit which received its pattern from God, and was made according to specific Divine directions. A glorious High Priest is Jesus. Fold upon fold of glory and beauty encompass Him. With round upon round of heavenly excellency and celestial praise is He girded. Purity, and holiness, and power, and grace, and majesty, and ten thousand indescribable attractions, cluster upon Him, and surround Him with flames of perfection and light, which only the most costly jewelry can typify, which angels bend to contemplate, and which archangels cannot find words competent to express.

IV. The next thing in this impressive service was THE HOLY CHRISM, OR THE ANOINTING WITH OIL This was not common oil, but the sacred, fragrant, and costly compound used only in solemn consecrations. It was "precious ointment on the head, that ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments," enveloping him in aroma as grateful to the smell as his garments were to the eye. It was the symbol of Divine gifts and unction. It pointed to that solemn chrism or christing of Jesus, by the pouring out upon Him of the Holy Spirit and energy of God "without measure."

V. BUT STILL, CHRIST WAS NOT YET "MADE PERFECT." Moses had yet to mark and sprinkle Aaron with the blood of sacrifice; and, as the Captain of our salvation, Christ had to be "made perfect through sufferings." He needed to have upon Him the marks of blood. And as He was both the sacrifice and the priest, He had to give Himself to death before He could enter the Holy Place as our availing intercessor. We read that "Moses took of the blood, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he took of the anointing oil, and of the blood upon the altar, and sprinkled it upon Aaron and upon his garments." It was the picture of "the blood of Christ, who through the Eternal Spirit offered Himself without spot to God," marking our great High Priest with the final touches of His installation as the Saviour of the world. Thus "being made perfect, He became the author of eternal salvation unto all them that obey Him."

(J. A. Seiss, D. D.)

1. Some will have it to signify the power of consecration, which from the high priest was diffused upon others — as the oil ran down from the head to the inferior parts.

2. Some refer it to the graces of God's Spirit upon ministers, whereby their ministration is made acceptable unto God.

3. Some that this abundance of oil poured upon the high priest's head would have thereby expressed that he should excel others in the fragrant smell of good works.

4. But it is better referred to Christ, in whom there was a perfection of gifts, who is said to be anointed with the oil of gladness above His fellows; and the Evangelist saith, " God giveth Him not the Spirit by measure." So also Rupertus understandeth it for the fulness of grace in Christ, whereof all have received, as again the Evangelist saith, "Of His fulness have all we received, and grace for grace."

5. Hesychius taketh this unction also for the incarnation of Christ, who was anointed in His blessed flesh with the Spirit of grace. He anointeth, as He is God, in respect of His Divine nature, and is anointed in His humanity. God the Father anointed Him, as it is said in the Psalms, "God, even Thy God, hath anointed Thee"; and the Holy Spirit anointed Him, as the Prophet saith, "The Spirit of the Lord God is upon Me; therefore He hath anointed Me."

(A. Willet, D. D.)

I. These sons of Aaron, as well as Aaron himself, had been PREVIOUSLY AND DIVINELY CALLED TO BE PRIESTS. They had not been erected by men, but designated of God. Even so our calling and election to be priests of God and of Christ has come not from any workings of nature, but from the supernatural interposition of Divine grace. God, by His word and Spirit, has come forth, and nominated every one of us to the high service of ministering at His altar. He has sent forth His ministers and commissioned them to set apart all men whom they can reach, to be His priests.

II. Aaron and his sons OBEDIENTLY ASSENTED TO THEIR DIVINE APPOINTMENT. Would to God that I could say as much for all who are called to be priests under the new and better covenant! But it cannot be said. Though God calls, many refuse. They prefer to be priests of sin and self to being priests of God and of Christ. They choose rather to minister for iniquity and Satan than minister at the pure altar of Him who made them.

III. Aaron and his sons were CONSECRATED ACCORDING TO SPECIFIC DIVINE DIRECTIONS. As Moses proceeded to attend to it, he said, "This is the thing which the Lord commanded to be done." No wisdom or ingenuity of man can set apart priests for God. No rites that we can devise, no observances which this world's sages may invent, can ever induct a man into Christian offices. Not even Moses had any right to proceed a single step, or to do one thing, except as God directed him. And everything which God commanded had to be done. Nor is it different now. We can only be set apart as priests of God and of Christ by the ceremonies which God Himself, by His Son, has prescribed. No rites of human make, no decrees of councils, or commands of earthly sovereigns, in Church or State; no liturgies; no manual impositions; no services, however solemn or dignified; nothing can avail one feather's weight toward making any one a priest of God. His own clear and specific appointments alone can do this. It must be done by means of God's own unmutilated prescriptions, or it cannot be done at all.

IV. The consecration of Aaron and his sons was A PUBLIC AND OPEN TRANSACTION. The command of God was, "Gather thou all the congregation together"; and the history says, "the assembly was gathered together unto the door of the Tabernacle of the congregation," around the spot where the solemn deed was done. We cannot secretly be inducted into the holy priesthood to which the gospel calls us. If there is any such a thing as secret discipleship, it is a very imperfect discipleship. Christ requires of us to confess Him before men. He demands of us an open and unreserved following of Him. He exacts submission to all His holy ordinances, some of which are essentially public. And if we are not willing to be openly known as God's consecrated priests, I doubt whether our secret religion is of a sort that will avail in the Great Day. We come now to consider the particulars of the consecration itself.

1. "And Moses brought Aaron and his sons, and washed them with water." This was the first item in the service. And what does it typify, but that " washing of regeneration, and renewing of the Holy Ghost, shed on us abundantly, through Jesus Christ our Saviour"?

2. "And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them." This was the second item in the service. After their cleansing they had to be clothed with ornaments "for glory and for beauty." We must be pure, and we must be holy. Our native deformities must all be covered. We must "put on the Lord Jesus Christ," and be arrayed in His loveliness. His own glorious attirements are to be reflected in ours.

3. A third item in this consecration service, was the leaning of hands upon the head of the sin-offering. Everywhere, even in our holiest moods and most sacred doings, there still flashes out the stern and humiliating accusation — "O man, thou art a sinner! All thy goodness is but abomination apart from Christ!" There must, therefore, be a habitual recurrence of our minds to this fact. Our hand must be ever kept on the brow of the atoning Lamb.

4. "And Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet." The whole person is visibly dedicated to the Lord. Every faculty and power is consecrated with the blood of the Lamb.

5. "And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him." Even after their setting apart to be priests, they needed to be yet further sanctified as priests. Not only themselves, but their very garments also, were marked as holy. The sacred oil was emblematic of the gifts and graces of the Holy Spirit. And so the Holy Ghost, in conjunction with the blood of the Lamb, sanctifies and endows us for holy services. Sprinkled with these sacred elements — touched with moral unction and constrained by the dying love of Jesus, we become equipped for duty, and qualified "to show forth the praises of Him who hath called us out of darkness into His marvellous light."

6. Still another item in the consecration of God's ancient priests was that they had to eat the boiled flesh of the offered lamb with unleavened bread, at the door of the Tabernacle. This boiled lamb of course typifies the Saviour as offered for our sins. It calls to mind the great sufferings which He endured as our Substitute and Sacrifice of consecration. And now that He is thus made an offering for our sanctification, it appertains to us to put forth our hands, and eat of that offering, as the life and feast of our souls. He is the bread of life, and upon that bread we must feed to be God's priests.

7. Aaron and his sons, having attended to these several particulars, were further required to "abide at the door of the Tabernacle day and night seven days," before they could enter fully upon the high offices to which they had been consecrated. The number seven is very often used in the Scriptures as the type of perfection and completeness. The consecration period was a complete period — a full measure of time. It was not only the fact of completeness, but a duration through which this fact was brought out. We are not only to be completely consecrated to a complete spiritual priesthood, but it is to take a complete period of time in which this completeness is to be effected. We must yet wait the revolution of a complete period before we can come into the Holy of Holies. That complete period can be nothing short of our entire earthly life. It is necessary to complete our glorious installation as priests of God and of Christ. And it will soon be over. It is only "seven days" — the shortest o! all the complete periods of human reckoning. Before we think of it, it will have passed. For some of us, much of it has already gone.

(A. Willet, D. D.)

I. THE PRIESTLY CALLING.

1. Intimate access with God.

2. Fullest knowledge of God.

3. Holy service fur God.

II. A CALLING OF HIGHEST HAPPINESS AND PRIVILEGE.

III. A CALLING HARMONIOUS WITH A CHRISTIAN'S SACRED INSTINCTS AND ENERGIES,

IV. A CALLING INTO A WONDROUS LIFE.

(W. H. Jellie.)

I. PRIESTS MINISTERED IN ISRAEL WITH THE HIGH SANCTION OF GOD. He —

1. Created the office, and defined its solemn functions, which were of the loftiest character.

2. Invested the person of the priest with splendour, majesty, and beauty, to command admiration and awe.

3. Determined the mediatorial intervention of the priest between man and God; set one man in this august and solemn supremacy among his fellows.

4. Refused any other than the priest to come direct to His altar and stand in His most holy presence.

II. THE PRIESTHOOD WAS A PROVISIONAL ARRANGEMENT ANTICIPATORY OF CHRIST'S GLORIOUS OFFICES.

1. In the personal excellence and piety of individual priests, the faultless being always chosen, Christ's perfect humanity was foreshadowed.

2. In the splendid attire with which the priests were adorned, Christ's majestic attributes and Divine qualities were represented.

3. In the imposing ministries before and within the veil, Christ's offices as atoning and mediating Priest were pourtrayed.

4. In the sacred and exclusive privileges the priests enjoyed, Christ's entire acceptableness and God's great delight in Him were impressively and constantly intimated.

III. CHRISTIAN MINISTERS INHERIT MANY OF THE MOST AUGUST AND RESPONSIBLE SPIRITUAL FUNCTIONS OF THE PRIESTHOOD.

1. They have no priestly calling, yet are as distinctly commissioned and Divinely consecrated to their work.

2. Their solemn trust places them in highest ministries and responsibilities as mediators between God and human souls.

3. The Christian Church is commanded to maintain them in their ministry and esteem them very highly in the discharge of their sacred commission.

4. As bishops and shepherds of Christ's flock they are put in trust with the souls of their people; "they watch for souls."

IV. MODERN PRIESTLINESS PERVERTS AND PROSTITUTES THE SACRED OFFICE OF THE MINISTRY IN THE CHRISTIAN CHURCH,

1. Its offensive assumption of spiritual supremacy is in defiance of Christ's law of equality and brotherhood among believers.

2. Its officious intrusion between God and men is an affront to the unfettered liberty and right of every one to seek God for himself, and is an infringement upon the mediatorship of Jesus which always avails for all.

3. Its daring pretensions of altar ministries is a perversion of New Covenant doctrines; neither altar nor sacrificial rites remaining now within the Church.

4. Its appalling misleading of seduced souls, who rest on such beguiling priestliness for spiritual safety, instead of wholly trusting Christ, is sufficient to fill Christian hearts with indignation and to cover the very name of "priest" with anathemas. There is now no priest but Jesus Christ.

(W. H, Jellie.)

I. CONSECRATION WHOLLY THE WORK OF ANOTHER.

II. PERFECT CLEANNESS THE INITIAL REQUIREMENT.

III. INVESTITURE IN HOLY ATTIRE. To Moses it had before been said, "Thou shalt make holy garments for Aaron thy brother, for glory and beauty." Those garments had been made.

1. All the adornments of grace have been prepared for us; wait in readiness for us.

2. A moment of intensest joy to Moses when he brought forth those prepared garments for adornment. Nor less to Christ when He clothes the soul "with the garments of salvation."

3. Attire symbolic of sacred qualities. They were of blue, purple, scarlet, fine-twined linen, with connecting chains and ouches or settings of gold, indicating:

(1)Heavenliness of character (typified by the blue).

(2)Purity (typified by the white linen).

(3)Official dignity (typified by the scarlet and purple).

(4)Divine power of sustaining others (typified by the chains and ouches of gold); gold being used in the Tabernacle as a symbol of Deity.

IV. ADORNED WITH THE CROWN OF HOLINESS. On his head was placed "the holy crown, the golden plate."(1) A "crown" is the symbol of kingship; it declares the royalty of consecrated souls, "kings unto God."(2) Holiness inscribed on the crown it declares that the highest dignity of man is moral rectitude, spiritual sanctity. That plate bore the inscription, "Holiness to the Lord." It implied that —

1. The vindication of that "holiness" was the avowed object of his priestly service.

2. Bearing that inscription on his brow among the people, during his priestly ministries, asserted that God's holiness had been and was being adequately maintained.

3. Entering into God's presence with that inscription was evidence that God acknowledged the fact of His holiness being maintained.

V. THE BADGE OF MEDIATORSHIP. "Breastplate." Bearing others' names is the crowning glory of the Lord Jesus.

VI. SPIRITUAL ANOINTING. That "holy oil" is the "unction from the Holy One."

1. The plentitude of the Spirit; and —

2. The graces of the Spirit; and —

3. The efficient power of the Spirit, are essential to a priestly life of sanctity and service.

VII. QUALIFICATION BASED ON SACRIFICE.

1. The scene suddenly changes, and the gloriously attired and anointed priest stands as a sinner by the sin-offering. For sin must be expiated even for the most privileged souls.(1) Its blood sprinkled upon the altar indicated that appeasement was demanded or ever they could approach that altar in ministry.(2) Its body being consumed without the camp declared what their doom would be did justice exact its due.(3) But the blood on the altar and accepted, announced complete propitiation and acceptance.(4) While the choice inward parts consumed on the altar fire, testified that God's claim of inward perfectness was satisfied.

2. The burnt-sacrifice summoned them to absolute self-devotion; for God will receive no less in any who avowedly become His. "His zeal must consume us."

3. But in the consecration-offering they yielded themselves up to God with gratitude and gladness: as those who reach towards the self-devotion of Jesus — "I delight to do Thy will; yea, Thy law is within my heart."

VIII. APPLIED SACRIFICIAL GRACE. "Moses took the blood of it, and put it upon the tip of Aaron's ear," &c.

1. The value of sacrifice, which had before been accepted for them, was now applied to them.

2. The meaning of sacrifice, also, was now urged upon them: all life laid out for God, and in His service.

IX. SYMBOLIC OFFERINGS PRESENTED TO GOD.

1. Inward perfectness: perfectness in the reins, and in the heart; indicating the bringing, on their part, into God's employ of their purest affections, and highest virtues, and noblest intelligence.

2. Outward developed perfectness of character; represented in the unleavened anointed bread that constituted the meat-offering. It is only in Christ's perfectness — a perfectness to be appropriated by us — that we can present such offerings before God.

X. SIGN OF DIVINE ACCEPTANCE.

1. Being sprinkled by the blood which first bad been sprinkled and accepted upon the altar conveyed the fact that God received their consecration: that themselves, their office, and all its various functions were placed under the sanction and the acceptableness of the blood.

2. The sprinkling of the holy anointing oil symbolically connected the Holy Spirit's grace with those offices into which God was, and is, pleased to call His people.

3. Their feeding upon the sacrifice signified the communication of strength, for we are nourished by food; and suggested the fellowship now established between them and God.

(W. H. Jellie.)

Moses having, in obedience to the Lord's command, gathered all the congregation to the door of the Tabernacle (vers. 3, 4), "brought Aaron and his sons, and —

I. WASHED them with water (ver. 6). We must bear in mind that in this ceremonial Aaron is made to be representatively what Christ is intrinsically, while Aaron's sons represent the Church, as she is in Christ. This ceremonial was "to hallow," sanctify, or set apart — Aaron and sons "to minister unto" the Lord "in the priest's office" (Exodus 29:1). Jesus, "sanctified" of Father (John 10:36; Hebrews 5:4-6), did also sanctify Himself for His people's sake (John 17:17-19).

1. Aaron's sons must be "clean," to "bear the vessels of the Lord" (Isaiah 52:11). By nature all are "as an unclean thing " (Isaiah 64:6); nor can any wash himself (Jeremiah 2:22); but God can cleanse the vilest (1 Corinthians 6:9-11), and does so in His grace and mercy. Jesus sanctifies "the Church" "with the washing of water by the Word" (Ephesians 5:26; John 15:3); and none can draw nigh to God without such "washing" (Hebrews 10:22; Titus 3:5).

2. Clothed (vers. 7-9). In the holy garments made for Aaron, "for glory and for beauty" (Exodus 28:2; see Isaiah 4:2, marg.), Christ is shadowed forth as the God-man, Priest, Saviour, King; able to meet His people's every need for time and for eternity. Moses put on —

II. AARON —

1. The coat. The Lord clothes (Isaiah 61:10; Zechariah 3:4, 5). "Body," "prepared" (Hebrews 10:5); "the Word... made flesh" (John 1:14).

2. Girdle, emblem of service (John 13:4; Luke 12:37). Jesus, Servant (Isaiah 42:1; Isaiah 49:6; Isaiah 53:11).

3. Robe; blue, heavenly, Jesus, "the Lord from heaven." There, even when on earth, returned thither; will come from thence (1 Corinthians 15:47; John 3:13; Mark 16:19; Philippians 3:20). Heavenly in nature, character, all. Where Jesus is, there is heaven.

4. Ephod. Same materials as glorious inner covering of Tabernacle.(1) Gold and blue, betokening the Divine and heavenly Man Christ Jesus. God "manifest in the flesh" (John 3:31; 1 Timothy 3:16; Luke 1:35).(2) White and scarlet. Of spotless purity, and obedient unto death (Hebrews 7:26; Philippians 2:8).(3) Purple. "King of glory"; "King eternal" (Psalm 24:7-10; 1 Timothy 1:17; Zechariah 9:9; Luke 19:34-38).

5. Curious girdle, like ephod. "Righteousness " and "faithfulness" of our "Great High Priest" (Isaiah 11:5; Hebrews 4:14).

6. Breastplate. Jesus bears His people on His heart, proof of love. He loves to end (John 13:1). "Gave Himself" for Church, and now appears "in the presence of God for" His people (Ephesians 5:25; Hebrews 9:24).

7. Urim and Thummim in breastplate, by which the mind of God was made known. Literally, "Lights and Perfections." Jehovah Jesus, in the midst of His chosen ones, is "the Light" and outshining of the Father's glory (John 8:12; Hebrews 1:3); the Manifestation of His love (1 John 4:9); the Declarer of His mind and will (John 1:18).

8. Mitre and crown (see Zechariah 3:5; Zechariah 6:11, 13). Essential holiness and purity of our High Priest and King, who bare the " iniquity of the holy things" of His people (Exodus 28:38; Isaiah 53:11). Next see —

III. AARON'S SONS clothed (ver. 13) in coats, girdles, bonnets "of fine linen" (Exodus 28:40; Exodus 39:8, 9, 27, 29).

1. Coats. Putting on "the Lord... Christ" (Romans 13:14).

2. Girdles. Serving Him (Colossians 3:24; Hebrews 12:28).

3. Fine linen. Death and resurrection with quickened "seed" (1 Corinthians 15:36; John 12:24).

4. Bonnets. Mind, intellect. A "royal priesthood" purified. Every thought brought "into captivity" (Ephesians 4:23, 24; 2 Corinthians 10:5).

5. "For glory and for beauty" (Exodus 28:40); which His people to share with their risen Lord (John 17:10, 22; Romans 8:30; 2 Corinthians 3:13, 18; Psalm 90:17; Ezekiel 16:14); as they shine for Him and reflect His image; "for as He is, so are," &c. (1 John 4:17).

6. Woven. Righteousness wrought out (Romans 3:22, 25, 26; Ephesians 1:20; Psalm 132:9; Revelation 19:8); by the Head, Christ, who directs His "members" in the service of God.

IV. ANOINTED. Moses having "anointed the Tabernacle, and all therein" (vers. 10-12), where Aaron was to minister, as type of Jesus, "minister" of "true Tabernacle" (Hebrews 8:2); then "poured" anointing oil on Aaron's head (Psalm 23. 5; 133:2). Here Aaron stood alone, nor were his sons clothed till after his anointing. Jesus, holy from birth, yet anointed for service (Luke 3:21, 22). "God anointed Jesus," &c. (Acts 10:38; Luke 4:18); "above" those He graciously deigns to call His "fellows" (Psalm 45:7; Hebrews 1:9). He must "have the pre-eminence" (Colossians 1:18); being "above all," and "the Head" (Ephesians 1:21, 22). Oil poured. "God giveth not the Spirit by measure," &c. (John 3:34), but in sevenfold power (Isaiah 11:2; Isaiah 61:1, 2; Revelation 3:1); for service, death, resurrection (Acts 2:22; Acts 4:27; Hebrews 9:14; 1 Peter 3:18). But the Spirit could not be given to His people till His atoning work was accomplished and Himself "glorified" (John 7:39). Hence, till the sacrifices were offered, Aaron's sons were not anointed (ver. 30). Then, together with Aaron, because Head and "members" one (Hebrews 2:11). First, blood was put on ear, hands, feet (ver. 24), then Moses "sprinkled " it "upon the altar." After which, following the "wave-offering" (ver. 27) — typifying resurrection with Christ — "Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled" upon them and upon their garments. Oil and blood, blood and oil (Exodus 29:21); significant of justification and sanctification, which are inseparably connected (1 Corinthians 6:11; 1 Peter 1:2). Sealing and sanctifying (Ephesians 1:13) are the work of the blessed Trinity. God not only cleanses and clothes, but anoints (Ezekiel 16. 9, 10; 2 Corinthians 1:21, 22). Here see in type the sanctifying power of Jesu's blood shed for us, and Holy Spirit's work within, when the Father draws to Jesus those whom He has given Him (John 6:37, 44, 45). Thus, behold Aaron and sons, washed, clothed, anointed —

V. CONSECRATED, or set apart for service of God. The oneness of Christ and His people seen in Aaron and sons laying hands on head of each victim (leaning with weight, as word implies); Jesus — Antitype of offerings. His people partakers of the benefits resulting from His great work.

1. Sin-offering. Pardon and justification.

2. Burnt-offering. Acceptance and worship.

3. Ram of consecration. Consecration and devotedness, all in and through Christ.

VI. FILLING THE HAND. See marginal reading of "consecrate" (Exodus 28:41; Exodus 29:9). The personal reception and appropriation of the Father's Gift of love (vers. 25-28; 2 Corinthians 9:15), even Christ. His rich preciousness (fat and inwards), His life (cakes), His death (ram slain), His strength (shoulder). "All things are yours; and ye are Christ's; and Christ is God's" (1 Corinthians 3:21-23); and all given back to God as burnt-offering, "a sweet-smelling savour" (Ephesians 5:2; Romans 12:1).

VII. FEEDING AND COMMUNION (vers. 31-36) are needed to maintain the life given and consecrated to God. No fitness of service without. Seven days, complete cycle of time, as appointed by God. Some would rush into service directly the heart — through the operation of the Holy Spirit — has opened to receive Jesus; but ofttimes God sees fit to give long training. Only let God feed, strengthen, and fit for the service to which He calls, and then go forth in His strength.

(Lady Beaujolois ,Dent.)

1. Of the office of the law, which prepares for the gospel

2. A good life much available unto the understanding of God's Word.

3. None should take upon them the office of the ministry, but thereunto called.

4. Without the knowledge of God, all other science is vain and unprofitable.

5. No laws or doctrine to be brought into the Church, but by warrant from God in His Word.

6. That every good gift is of God, and that we can do nothing of ourselves.

7. No sacrifice, sacrament, nor priesthood out of the Church.

(A. Willet, D. D.)

We are already familiar with the use that has been made of separation in the third age to inculcate the absolute necessity of holiness in order to intercourse with God. Abraham was separated from an idolatrous and wicked world, to be the head of a family and a nation that should be holy to the Lord; and accordingly, in comparison with the heathen world Israel as a whole was a priesthood, as is set forth in Exodus 19:6: "Ye shall be unto Me a kingdom of priests and a holy nation." Observe now how the same principle is further carried out. From the entire nation one tribe, the tribe of Levi, is set apart to be, above all the others, holy unto the Lord. From the tribe of Levi, one family, that of Aaron, is set apart to be, above all the other families of the tribe, holy unto the Lord. And finally, from the family of Aaron a single individual, the high priest, is set apart to be, above all the other members of the family, holy unto the Lord. The washing with water (ver. 6) led the mind still farther in the same direction. The effect of this on the minds of the people may perhaps be illustrated in this way: Suppose you wish to give the idea of perfectly pure water to some person who has never seen it, and you have no means of showing him the genuine article; by taking water in different degrees of impurity, and leading him to look at the different specimens, beginning with that which is most impure and going on to that which is least, you will at all events set his mind in the direction of the conception which you wish him to attain. And in the same way, though there was no way open of showing Israel at this time a genuine specimen of that holiness without which no man can see the Lord, yet by these successive separations of officially (or, if you choose, artificially) holy persons, the mind of Israel was set in the direction of that holiness up to which the Lord was educating them. It must be remembered that they had the moral law to help them to translate the symbolical holiness into the reality, of which it was the mere expression in language addressed to the eye. While Aaron and his sons represented Israel, they typified Christ and His Church.

(J. M. Gibson, D. D.)

The reasons why the Lord thus precisely appointed these priests, and would not leave it to every man to perform this office, were these and such like.

1. It was to be known that not every man — no, not any man but the Man Christ Jesus could appease God's wrath, satisfy His justice, and take away the sins of the world, reconciling us to God and putting us in assurance of eternal life. This could not be figured out better than by secluding all the whole host of Israel from this office and choosing but Aaron and his sons as types of Christ, this only able Priest, and therefore they only were chosen, and so by such ordinance the majesty, authority, and (if we may so speak) the propriety of Christ's office resembled and shadowed.

2. God was ever the God of order, decency, and comeliness, and therefore in His Church would have all things done accordingly, not enduring any to be an invader of another man's right, an intruder of himself into another man's office, and a busybody out of rule, out of order. Certain men, therefore, are appointed, and they only shall do it. Others, if they meddle, being strangers, because not called, shall die the death as you hear before. Thus hath He also in the New Testament established a ministry, and given some apostles, some evangelists, some pastors and doctors for the building up of His Church, &c. He also decreed that the contempt of these is the contempt of Him; and then judge you, first or last, what punishment will ensue.

(Bp. Babington.)

-The essential significance of the priesthood cannot be deduced from the etymology of the Hebrew word thus translated, since that is not clear; nor is the extra-Levitical usage of the word so restricted as to afford an unequivocal solution of the question. A direct declaration of the Mosaic conception is, however, given in connection with the Korahitic rebellion (Numbers 16.); in which passage the notes of the priesthood are given by Moses himself as follows:

1. A Divine choice or call ("Whom He hath chosen").

2. A right of Divine service ("Who are His").

3. Holiness ("Who is holy").

4. A right of Divine access ("Come near unto Him").The priest was one who, having been Divinely selected, had accepted his call without reservation, and being possessor of an imputed righteousness, was privileged to draw near the Majesty from on high. A closer analysis might still further simplify this Mosaic conception of priesthood. Of the attributes just enumerated, it may be said that the second and the fourth are identical; then the first and the third rather belong to the prerequisites of priesthood than to its essence. The essential significance, therefore, of the priesthood may be stated to lie in its privilege of Divine approach. It will thus be seen that in a limited degree every Jew was, as the primary form of the covenant announced, a priest; nevertheless the right of Divine approach, restricted as it was to the court of the Tabernacle, was so meagre as to be unworthy of the name of priesthood. It was to the Aaronites, with their more tangible privileges of worship before the veil, that the name seemed more especially applicable; whilst to the officiating high priest alone was it permitted to occasionally enter within the veil, and participate in that highest access, in that most exalted priesthood, which was possible to Judaism. Guarded by so many restrictions, and rising through such gradations, how lofty the dignity, how sublime the privilege, of standing in the presence of the Holy One of Israel to worship and petition I The essential significance of the priesthood may be otherwise stated. For, if it be remembered that the privilege of Divine approach carried with it the privilege of representing others to whom such approach was denied, it may be said that the essence of the priesthood was mediation, that of the ordinary priests being indirect, and that of the high priest direct. Again, the essential attribute of the high priest, the privilege of access to the Holy of Holies, implying the purpose for which that access was made, the essence of the high priesthood, may be roughly described, as in some passages of the New Testament, and in popular theology, by its exceptional privilege of atonement.

(A. Cave, D. D.)

-As the sacrifices are ever leading us to the great altar of brass, and as the continual washings that are mentioned in this chapter will be ever turning us to the laver of brass, let us here, for a moment, fix our eye upon them. The one shows us pardon of sin by Christ's death, the other shows us purification of heart by Christ's Spirit. But why is there such a singular peculiarity in the construction of both altar and laver? The former was covered with the brass of the censers that had been held in the polluted hands of Korah, Dathan, and his company (Numbers 16:38); and the latter was formed of the brass that was obtained from the mirrors of the women (Exodus 38:8) who worshipped at the Tabernacle door, and had been used but too frequently to gratify the unholy feelings called forth by "the lust of the eye."

I. THE BRAZEN CENSERS OF KORAH AND HIS COMPANY CONTRASTED VERY EVIDENTLY WITH THE GOLDEN CENSER OF A TRUE PRIEST. The gold of the latter marked its heavenly character and use, as we see also in the gold of the candlestick, of the table, and of the mercy-seat, or in the golden streets and golden harps of New Jerusalem. But nevertheless, out of these polluted materials, the Lord forms the altar where atonement for sin was to be made. Shittim-wood (very durable and incorruptible) is spread over with plates of this brass. Is not this fitted to remind us that Christ had the "likeness of sinful flesh" — the shittim-wood being veiled and hid by the brass? In the very nature that sinned so presumptuously the Lord Jesus appears; and, wearing that nature, presents in it His offering — only, in His person it was so pure that the "Altar sanctified the Gift." When He arose and ascended, He threw off this obscurity, and was "the Golden Altar."

II. THE LAVER, MADE OF THE MIRROR BRASS, HELD PURE WATER, THE TYPE OF THE HOLY SPIRIT. In our very nature, which in our hands serves only the purposes of sin and vanity, the Redeemer exhibited purity — the very purity of the Holy Ghost, who dwelt in Him without measure! He took our true nature from the womb of the Virgin; and, assuming it to Himself, thereby made it holy. And so it became a holy vessel for the Spirit to fill.

The ephod with its girdle signified the beautiful character and the exalted service which are becoming to the Holy Place; and the shoulder-pieces and the breastplate, with the precious stones and the engraving on them, signified that the children of Israel as a whole, and each child individually, was borne on the strong shoulders and carried in the warm heart of their representative in the presence of the Lord, giving the conceptions of strength to sustain and love to cherish; the Urim and Thummim added the thought of heavenly guidance along a path that "shineth more and more unto the perfect day"; the pomegranates and bells on the blue robe of the ephod symbolised heavenly fruitfulness and joy; while the climax of all was reached in the golden graving of "Holiness unto the Lord." You see how rich was the symbolism of the high priestly vestments. And how expressive as types of the glory and the grace of our great High Priest! The Lord Jesus needed no priestly vestments; for He had the great realities, of which these were only the symbols. He really possessed the lovely character which was only symbolised in the ephod; and no "curious girdle" was needed to make it evident that it was a high and holy work in which He was engaged. His strength to save and His love for lost sinners were so conspicuous all through His strong and loving life, that onyx stones upon His shoulders or precious stones ripen His breast would have been superfluous. No symbol of Urim and Thummim was needed for One who could say: "I am the Light of the world; He that followeth Me shall not walk in darkness, but shall have the light of life." Nor were bells and pomegranates needful on that garment hem, the very touching of which, in the spirit of trembling faith, brought health to a cheek that for twelve years had been pale, and joy to a heart that after every remedy had been tried in vain, had bidden farewell to hope (Luke 8:43, 44). And why should there be a plate of gold with "Holiness to the Lord" inscribed upon it, on the forehead of One who could fearlessly issue the challenge: "Which of you convinceth Me of sin?" — One who was really, as the Other was only symbolically, "holy, harmless, undefiled, and separate from sinners"? Verily, in a far higher sense is it true of Him than it was of Aaron, that "Holiness unto the Lord" is "always on His forehead, that we may be accepted before the Lord."

(J. M. Gibson, D. D.)

People
Aaron, Moses
Places
Teman
Topics
Burned, Burnt, Cut, Fat, Maketh, Offered, Perfume, Pieces, Ram, Sheep, Smoke, Suet
Outline
1. Moses consecrates Aaron and his sons
14. Their sin offering
18. Their burnt offering
22. The ram of consecration
31. The place and time of their consecration

Dictionary of Bible Themes
Leviticus 8:20

     5372   knife

Leviticus 8:14-24

     7316   blood, OT sacrifices

Leviticus 8:18-21

     7322   burnt offering

Library
The True Aaron Lev 8:7-9

John Newton—Olney Hymns

An Advance in the Exhortation.
"Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Our Lord's Prayer for his People's Sanctification
In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord ever seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Ghost upon him, he must needs be about his Father's business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was straitened
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put
Alexander Maclaren—Expositions of Holy Scripture

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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