The Priesthood Entering on Their Office

“TH« LAW HAKETH JfKN HIGH PRIESTS WHICH HAVE INFiaMITr; BUT TH« WOBD OF THE OATH, WHICH WAS SINCE THE LAW, KAKKTH THC SON, WHO 18

OONSEC&ATEO Foa EVEBMoaE.” — Heb. vii. 28.

The priesthood in Israel had nothing in common with the priesthood of Papal Rome. The priests are for the people, not the people for the priests. The people are first attended to; then the priests. Neither was there a shadow of Erastianism; for the ruler, Moses, commanded nothing to Aaron and his sons except what the Lord revealed and sent him to tell. And the Lord, in these ordinances regarding the priesthood, gave a shadow of the heavenly transactions between the Father and the Son. (Owen.)

Ver. 1. “And the Lord spake unto Moses, saying, Take Aarou and his sons with him, and the garments, and the anointing oil, and a bullock for the sin-offering, and two rams, and a basket of unleavened bread; and gather thou all the congregation together unto the door of the tabernacle of the congregatioa”

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 bo 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. Who is there that desires not these blessings, if he is an awakened man at all? “Who, then, would not join Israel, going up to the feasts, in singing, “How amiable are thy tabernacles, O Lord of hosts.’” (Ps. lxxxiv. 1.) Leave your sweet retreat under the fig-tree, Nathanael, leave your delicious vineyard, and your garden that blooms like another Eden, and come thou up to the courts of the tabernacle. A sin-convinced soul will find what it needs. Lo! that altar. Bathe thy conscience there; for the blood there showeth the Saviour’s death till he come! And next refresh thy cleansed conscience at the laver. For there the same Messiah holds forth to thee his Spirit. He that comes to the altar may go on to the laver. “He that belie veth on me, out of him shall flow rivers of living water.”

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 xvi. 38); and the latter was formed of the brass that was obtained from the mirrors of the women (Exod. xxxviii. 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 ye.”

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 th» 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.”

11. The later, made of the mirror brass, held pure water, which was 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 the brass from the women of Israel. (Exod. xxxviii. 8.) 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. Here, then, is Jesus made unto us of God “aanctijication’’’ as well as” righteousness.” And even when the “seo of brass’^ appears in Solomon’s temple, it seems to be still Christ, who was in the likeness of sinful flesh, the source of the world’s holiness.

Perhaps we might take another view of the general arrangement of these Courts. May we not say that there is something here to remind us of each person of the Godhead? In yonder Holy of Holies behind the veil, in light accessible, is the symbol of the Father. Then, at yonder

* When in contrast witif the gold, brass is a symbol of inferior nature; aee Daniel’s image. But when in contrast with earth, or crumbling dust, it may be a symbol of durability; see Zech. tL I.

gate, meeting the view of every inquirer, is the Altar of Sacrifice, the symbol of the Son, who said, “Lo, I come.” And between, stands the laver of pure water, the symbol of the Holi, Ghost. The whole might be called “Ephes. ii. 18, written in sacred hieroglyphics.” By him we have both access through one Spirit unto the Father.

Now, let us hasten forward to the scene before us.

We may view the scene all at once; its details are given afterwards. God commands Aaron and his sons to approach the altar, in sight of all the people, with all the furniture of consecration. Let us see them walking toward the altar, conscious of the awfully solemn situation in which they are placed. The deep thou ghtfuln ess of the father is reflected upon his four attending sons, whose souls cannot but tremble when they see the trembling step of their aged father, though accustomed to meet with God. Moses comes with them, bearing the things needed for consecration. You see the garments (Exod. xxviii. 2) of the priesthood, ready to cover their persons, as the skins clothed’ Adam and Eve, in type of imputed righteousness. Notice, also, the anointing oil (Exod. XXX. 23), the sight of which reminds the priest of their need of the Spirit of all grace. Close by, at their side, stands the bullock for a sin-offering, on whose head they are this day to lay their sins; and beside the bullock are two rams, one for the burnt-offering — such as their father Abraham offered in room of his son Isaac — the other for consecration (ver. 22). Thus they stand in presence of types that all speak of their sin and their poverty of soul; they cannot lift their eye without seeing sin gazing them in the face. And, to complete all, there is a basket of unleavened bread, which they are to present as a type of their whole persons and substance being devoted full and entire to God, without mixture of leaven. The whole congregation look on upon this spectacle in silence. It is the priesthood entering on their office I wherein they are to stand ever after, offering Israel’s sacrifices and bringing back the news of reconciliation.

Although not so personally interested, yet with a still deeper wonder and concern, the holy congregation of heaven stood round when the Son of Grod was about to enter on his priestly office, saying, “Sacrifice and offering thou wouldst not, but a body hast thou prepared for me.... Lo! I come to do thy will, 0 God.” (Heb. x. 5-7.)

Moses acts here for God. Philo and some of the Jews call him (vide Patrick) High Priest, because of his actings in regard to the tabernacle. But it is far better to regard him as somewhat like Melchizedek — king and mediator and prophet. He is peculiar, however; for it is not “king and priest,” but “king and mediator.” So many types did it require to set forth Jesus.

Yer. 4. “And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of tho congregation.”

No sooner does Moses hear than he goes forth to obey; and no sooner do the people hear than they are seen gathering themselves at the door of the tabernacle. All Israel was interested in their priesthood, and should know how their priests were qualified for their office; even as all earth should look on and see the qualifications of the great High Priest, who gave himself, saying, “Lo! I come.”

Vers. 6, 6. “And Moses said unto the congregation, This is the thing which the Lord commanded to be done. And Moses brought Aaron and his sons, and washed them with water.”

CHAPTER ViEI. 157

Moses stood by the laver, and said, “This is the thing which the Lord commanded to be done.” And so saying, he called Aaron and his sons to come near. He then laved the pure water upon them, to intimate that they must be clean and holy. And as the water used was water from the laver, the type signified that it was the Holy Ghost who was to give them this purity. After this day, they needed not to wash their bodies, but only their feet, when it happened that their feet were soiled during services, and their hands, when they were soiled at the altar. Our Lord has been supposed to allude to this in Johnxiii, 10,” He that is washed needeth not save to wash his feet, but is clean every whit A man, after being in the bath, is clean; only his feet may be soiled on the floor as he steps along. So, a priest, after this washing of his person on the consecration-day, is clean; only he may need to wash his feet or hands again. Being publicly led by Grod to the full Spirit, and shown the living waters, he has a right to return as often as his office may call for a renewal of the application. That cleansing water, or sanctification, needs to be used on all exigencies; and how appropriate, on entering on office, to show him the full supply!

When our Lord used the words in John xiii. 8, he seems to say, “I am doing to you as was done to the priests; if I wash thee not, thou hast no part with me. I am thus, under a figure, preparing you for immediate duty, like priests in the temple. You are consecrated to me already; but often will you need to apply the water again to your feet.” This is true of all believers who are “priests to God.”*

* others suppose that allusion to the hath there is the true one, and the deansing is pardon. But at Passover time, temple-allusions were far more natural

Ver. 1. “And he put upon him the coat, and girded him with the girdle, and clothed him -with the robe, and put the ephml upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.”

Besides purification, the priests must be endowed with peculiar gifts and graces. Our Great High Priest must be not only “holy, harmless, undefiled, separate from sinners,” but also furnished with extraordinary and complete endowments.

The coat and girdle, as well as an ephod and a mitre, of less costly material and less attractive form, were worn by all the sons of Aaron. In them we are taught, that any one who appears as priest at all must be clothed in righteousness and girt for active obedience; and must have, in addition, a special covering for those shoulders which were to bear the weight of a people’s guilt, and that brow which was to be lifted up in confession. But the high priest was marked out more peculiarly still. He has as much as the other priests to mark him out; but he has more also — and it is his dress that is specially noticed here.

In speaking of these garments, it is right to classify them, or at least to see the system observed in the arrangement of them.

1. The Ephod is to be considered the original dress of a priest. By itself, and without any other mark, it was the distinguishing characteristic of one bearing a priestly office. Its simplest form was that of a robe, flung over the shoulders (‘“”.aif, in the Sept.), made of linen. Perhaps its pattern was that significant clothing of sacrificial skins cast over Adam by God (Gen. iii. 21), to cover his sinful person. The significance of it was, q. d., they need to be covered who approach God. If seraphim cover their feet and face before God, much more children of men must approach with holy reverence. They must have a hiding or covering for their sins. This seems to be the plain object of the ephod. It is thus, accordingly, that we find priests described very frequently, e. g., 1 Sam. ii. 28; xiv. 3; xxi. 9; xxii. 18; xxiii. 6; xxx. 7. When David said, ‘^ Bring hither the ephod” the meaning was, that the priest should put on his characteristic dress, and inquire at Grod. “Having- a priest over the house of God, let us draw near” would be the New Testament language. Hence we understand Gideon s ephod. (Judg. viii. 27.) It was well-meant, though followed with evil consequences. The ephod was to show the sinner’s way to God by a Mediator; and the splendor of this ephod was to have attracted Israel’s eyes to the true way of approaching Jehovah; and so keep them from self-righteousness after their victories, and from the gods of the Heathen. But, being a scheme of human wisdom — like the invention of rites and ceremonies in some Christian Churches — it led to sin. Hence, also, the sin of Micah’s ephod, in Judges xvii. The words of Hosea iii. 4, mean that Israel should no longer have even the simplest elements of a priesthood: as we see at this day! It may be objected, however, that Samuel (1 Sam. ii. 18) and David (2 Sam. vi. 14) wore a linen ephod, and they were not priests. True: but let it be observed, that both these men of God were in some respects extraordinary, as if pointed out to us as types, in regard to office. Samuel was Judge in the land, as well as prophet; and though not of Aaron’s line, God authorized him to act as priest, also, on many occasions — a threefold office in his one person! So, also, David combines the same three offices, the king smd prophet fully, the priest Ip more dimly — a threefold office in his one person; and yet he is not of Aaron’s line! Is there not a type here? Did it not foreshadow our Messiah, in his threefold offices? Upon the whole, there seems little doubt that the ephod was the rudimental dress of the priesthood. And in this light, it is interesting to see that the onyx-stones, on which the names of the twelve tribes were engraven, were fixed “on the shoulders of the ephod.” (Exod. xxviii. 12.)

2. We now come to the second stage in the inquiry. In addition to this simple original dress, the Lord commanded Moses to provide for every priest of Aaron’s line (Exod. xxviii. 5) a broidered coat, with its girdle, and trowsers for the limbs, all which were to be worn below the ephod, covering closely the whole body of the priest. This coat is said to have been without a seam (<ip?«90f) like our Lord’s, John xix. 23. Is there not here an intimation of our need of very complete clothing, in order to appear before God? The Lord multiplies the types of our need by this provision, while he shows our need supplied in the priest. And, at the same time, he ordered that the same priests should wear” bonnets for ornament and beauty’’ as if to say that they, whoso persons were thus fully clothed, would be so acceptable in his sight that they need not be ashamed to lift up their face before God. When some of the priests at Calvary saw the seamless robe of Jesus in the soldiers’ hands, must they not have felt a flash of conviction? It was God bringing to light his priestly character in that hour.

3. But yet more was to be shown. The full-length portrait of our Priest and Substitute was not yet drawn. Accordingly, the Hih Priest was to be one superior to all his brethren. He claims all the coverings that belonged to them; only, in his case, it is made of finer materials. All his garments are ‘’/or glory andbeauty,’’^ to set off the person of him who is to make complete atonement. His ephod has a “curious girdle,^’’ i. e., a girdle wrought and embroidered with skilful workmanship. With this girdle he binds up his ephod, and goes forward to work for Grod, unentangled and undistracted. The rare workmanship of it prefigured the pre-eminent qualifications of the Lord Jesus — his zeal more fervent and pure, more beautiful in its acts and stronger in its efforts, than any ever seen among the children of men. Every quality is in its proper place; nothing was out of proportion; all was graceful.” He bound to him the curious girdle’’

But this, and the fine quality of the vestments already named, was only the beginning of the high priest’s pre-eminence in the dress he wore, the clothing of office. Next, we find a robe, called “the robe of ephod C^”’^^). It was worn below the ephod; it reached down to the feet, and at the feet, was set with a row of bells and pomegranates alternately. Is there not here a further hint, or rather a plain intimation, that in a full priest there must not only be nothing wanting, but there must be something, also, to spare — a superfluity of righteousness to cover the needy? He must have fold upon fold )f the pure linen, for he needs a righteousness “like the waves of the sea.” And these bells,* like the bells in Zech. xiv. 20, speak to the ear, giving notice of his approach; while the pomegranates speak to the eye, telling that he comes laden with Canaan-fruit for those that

* It is interesting to find, in the British Museum, small bells, about an mch in diameter, and nearly of the shape of a pomegranate, brought from Egyptian tombs.

hunger and thirst for righteousness. His is a robo ua« soiled, though it touches the ground. Its pomegranates proclaim that it is rich in righteousness to the very skirts, while its bells warn oil’ the approach of pollution. This is the robe, so peculiarly characteristic of the high priest; the “nodtjqr,i’^ of Rev. i. 13, in which our Lord appears, thereby proclaiming himself to be the true Aaron. Besides, being “o// o/^/mc,” it had a heavenly tinge — the “sky-tinctured grain” pointing to the firmament.

But there remained still something to be put on which might be superior to “the bonnets” of the common priests, and would yet more significantly declare that the high priest was accepted of the Lord. There was, therefore, a viitre (ver. 9) on his brow, and a breastplate (ver. 8) of very singular use and form, having on it four rows of precious stones, and in each row the names of three of the tribes of Israel.

Ver. 8. “And he put the breastplate upon him: also he put in the breastplate Uic Urim and the Tbummiin.”

Israel now saw their name — the name of each tribe — blazing on the precious stones of the breastplate, as Moses lifted it up to bind upon Aaron’s heart.* They see that

* It is curious to notice a connection between Nfw Jeruaalem glories and the brecuttplale, and yet more, to observe that both point back to FcUti. It may thus be show a The first precious stone mentioned in the Bible is the onyxttone (Gen. ii. 1 2), and it was this stone that formed the “stones of memorial” on the shoulders of the high priest’s ephod (Ezod. xxviii. 9), on which the names of the twelve tribes were engraven. Then, farther, and more directly as to the breastplate, there is mention in Ezekiel (who is the prophet that describes the cherubim, and must frequently refers to Eden) of the following precious stones having been in Eden: — “The sardius, topaz, and diamond, the beryl, and the onyx, and the jasper, the sapphire, the emerald, and the carbuncle.” (Chap. xxviiL 13.) It would almost appear as if the breaatplate of the high priest pointed back to Eden, promis* their high priest carries on his heart the memorial of every tribe, a token of his love for all and care for all, and a pledge that he will offer sacrifice and intercede for all. Jesus, yet more fully still, bears on his soul, and writes on the palms of his hands, the name of every individual of all that innumerable company from every kindred, and tongue, and people given him by the Father — and for each he offers himself as the Atonement, and for each he intercedes. Oh, how unutterably blessed to know that it is so! “Set me. Lord, as a seal upon thine heart” (Song viii. 6), may well be our prayer; and his reply is already given, “I pray for them!” (.John xvii. 9.) Truly it is blessed to be here, fighting with Amalek in the valley, when our Intercessor, whose hands never hang down, is pleading for us before the throne. How quietly we may rest ourselves, free from all care, enjoying the sleep of his beloved, when we know that our Priest bends over us, and, pointing the Father to us, prays, “Father, I will that these also whom thou hast given me be with me where I am.”

But the “Urim and Thummim’’ are on the breastplate of the high priest.” What are these?” The first word means “lig-hts,^^ just as sun and moon are called d“‘”;i!ix “lights” in Ps. cxxxvi. 7; and the second means “perfection” or, perhaps, “perfect rules.” The terms would be appropriate to express some revelations of God’s mind and directions given by him; and, accordingly, much has been said to prove that these terms denote the law, or two tables on which the commandments were writing to God’s Israel re-admission into its glories; -while New Jerusalem epeaks of the same, presenting to the redeemed all, and more than all, the glory of Paradise, into which they are introduced by the Lamb, the true High Priest, who bears then: names on his heart.

ten.* For anything we know these may have been en- ‘graven on precious stones; but the point to be observed is, that Moses needed to get no description of them. As in the case of the cherubim, which were known as emblems of redemption ever since the days of the Fall; so here there was no need of special description, for the things were known. The Lord bids him, Exod. xxviii. 30, ^’■put THE Urimand Thummimoni the breastplate.^^ We find from Exod. xxxii. 15, that there was much writing on the tablets given by God to Moses. Like the seven-sealed book, they were written on both sides by the finger of God.’’’’ The Lord in Exod. xxiv. 12, spoke of “tables of stone, and a law and commandments.^^, These were written ere Moses went up; for it is said, “WHICH I HAVE WRITTEN.” They Were lying, therefore, within sight when Moses went up to meet God on the hill; and he saw them engraven in some form, just as John saw the sealed book in the hands of him that sat on the throne. Hence it is we might account for the manner in which Moses was told, Exod. xxviii. 30, to put “THE Urim” on the breastplate. The Lord referring to the “law and commandments” already written, and seen by Moses, calls them “the lights and the perfect rules” for Israel; and bids him place them on the breastplate. How this was done we know not. It may have been simply as tablets, or in the form of a roll. Some even think that this may be “the volume of the book.”

* See a good statement of this in Edzardut, page 202, of his notes and translation of the treatise of the Gemara, “De Avoda Sara seu de Idolatria.” I suppose he may have had in view 2 Cor. iii. 7. “The rainiatration of death, written and engraven in stones, was glorious.” The whole subject is obscure.

t b« “on’ not “in.”

CHAPTER vni. 165

(Ps, xl. 8.) And to this reference is supposed to be made in Psalm xix. where “the law of the Lord” is said to be ‘■’■ perfect naian, and the ‘■’■ commandment to be the “enlightener of the eyes,” as if referring to ta’^’iist.

Our Lord refers to the breastplate, if not to the Urim and Thummim also, when he says in Psalm xl. 8, “Thy law is within my hearV — not merely on it. And this is his plea in our behalf. He pleads his obedience and sinks our disobedience therein. Pointing to us, he pleads as a favor to himself, “Lord, withhold not thou thy tender mercies from «ie,” (ver. 11) — identifying us with himself. We are in this glorious “me.”

It has been suggested by one who is a “ready scribe in the law of his God” that the stones of the breastplate were arranged in the manner in which the tents were pitched round the ark. Lightfoot has the idea that the precious stones of New Jerusalem (Rev. xxi.) were placed in such a way that there were three layers of them on each side of the square city; and so each wall exhibited three varieties of precious stones in its structure. This arrangement corresponds with what we suppose to have been the arrangement of the breastplate-stones. The Urim and Thummim would be in the midst, corresponding to the place of the ark; and the stones in rows on each of the four sides. If so, do we not see Israel encamped in safety, with The Law in the midst? or, in other words, with The Revealed God in the midst. The redeemed abide secure because his revealed will is their rule.

The mode of consulting the Lord by the Urim is uncertain. It may have been simply this — the priest put on the breastplate with all it contained, when he drew near the Lord’s presence. And this was very appropri-

166 THE PRIESTT^OOD ENTERING ON THEIR OFFICE.

ate; for the Urim was a sign, or testimony of the Lord being in the midst of Israel, ready to be consulted in tirae of need. (1 Sam. xxviii. 6; Neh. vii. 65.)

Ver. 9. “And he put the mitre upon his head; also upon the mitre, even upon his forehead, did he put the golden plate, the holy crown: as the Lord commanded Moses.”

There would be a thrill of deepening interest in the assembled Church of Israel when they saw the breastplate put on; but not less so when the mitre was put on his head, and the arraying of the high priest completed. Some represent the “golden plate’^* as different from the ‘holy crown f but this is a mistake; these are but two names for the same thing. The” golden plate” was no doubt bound round the head like a diadem, or crown, though it was only half a circle, encompassing the forefront of the mitre. On this diadem, or plate of gold, was written, “Holiness .to the Lord;” and hence its name, “the holi, crown.” The typical meaning seems io be this; our High Priest atones and intercedes and reconciles, yet does all to the glory of Jehovah’s holiness. The manifestation of the Divine character appears in the high priest — love to man, and tender mercies, combined with rich displays of righteousness and holiness. There is not one frown, not one look of terror in the high priest, though there is purest holiness. The deep love and compassion of his soul make that holiness appear most desirable.

In reference to this scene, and to any such that were similar, the Psalmist writes, “I will clothe her priests with salvation, and her saints shall shout aloud for joy.” (Ps. oxxxii. 16.) The eye of the guilty fell upon this

* See e. g., Warden on the Types.

exhibition of Divine love and righteousness harmonized; and their heart leapt for joy. It is somewhat remarkable that the Church itself did not use the word “salvation,’’^ but prayed (ver. 9), “Let thy priests be clothed loith righteousness, and let thy saints shout for joy.” The conscience of the believing multitude sought for righteousness to cover their guilt; this was the uppermost desire of their heart, and the chief suggestion of their conscience. But when the Lord replies to them in verse 16, he gives more than merely forgiveness; he sends” salvation’^ in its fulness.

Vers. 10, 11. “And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.”

Aaron w;as now for a time left alone. Clothed and arrayed as high priest, with his sons at his side, all eyes gazed upon him. Blessed type of Jesus, with his “many sons” (Heb. ii. 10), whom all creation beholds with wonder and delight! And that the high priest might arrest every eye, he is left alone, like Jesus when the voice was past on the Transfiguration-hill. “Consider the high priest of your profession /” is the voice proceeding from this scene to every believing soul. Ye are complete in him. And why look ye elsewhere, self-righteous souls? All that gives peace, all that can speak of God reconciled, is here. The person of Imnianuel, and what hangs upon that person, furnish you with all your soul can long for.

But, meanwhile, Moses has gone into the tabernacle, and is busy there. Already all things there had been sprinkled with blood, according to the remark in Heb. ix. 21, though at what precise time is difficult for us to say. That blood had cleansed them: and now the oil sets them apart for holy purposes. The dust of sin having been laid, the Spirit breathes freely over every part of the tabernacle, and through every apartment. The holiest of all, as well as the altar; the laver and “its foot,” or basin into which its waters were poured, are solemnly set apart to the Lord. None can ever claim the use of them again. They must be used by no other but the Lord; nothing must be done with them but what bears directly on the Lord’s glory. This is “sanctifying them.” Let us learn what we should be, if really set apart for God.

And this explains to us, John xvii. 19, “For their sakes I sanctify myself that they also might be sanctified through the truths There Jesus speaks of himself as like a temple vessel, or like the holiest of all, when set apart to be used for the Lord’s purposes. Just as that sanctuary and all it contained was to be used only for setting forth the sinner’s way to God — so, Jesus of his own free-will presented himself to be used by the Father wholly for the purpose of providing for the sinner a way to the holy God. Glorious truth I The use for which the incarnate Saviour is, set apart is, to make a way for sinners to God! The Father used him in this manner in coming to us; tre are to use -him thus in going to the Father I A Saviour set apart for the use of sinners! No angel may touch that Saviour — he is not for angels. But the blackest soul out of hell may use Him — he is for the unlimited use of sinners!

“We thus see the purpose of God in anointing; but now we see yet more the person in what follows.

Yer. 12. “And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.”

This is typical of the Spirit fully poured out on Jesus to set him apart for his public office — his office as Saviour of the world. Aaron was not merely sprinkled, but had the oil poured out in full measure on his head. To this reference is made in Psalm cxxxiii. 2, “It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard, that went down to the skirts of his garments.” It was to foreshow that Jesus was to have the fulness of the Holy Spirit poured upon him. And in as much as this oil was composed of myrrh, cinnamon, calamus, and cassia (Exod. xxx. 25), the variety of the Holy Spirit’s gifts and grace was shown. In that Psalm, the unity of brethren — viany persons yet one soul and mind — is compared to the oil composed of such varied ingredients as cassia, myrrh, cinnamon, and calamus,* and yet forming one sweet fragrant oil. But besides this point of comparison there is another, viz., the abundance of the oil, “that ran down upon the beard of Aaron, that went down to the skirts of his garments” — or, “to the collar of his robe.” The unity of brethren is not a bare, scanty love, but is overflowing feeling, full and abundant affection.

Ver. 13. “And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.”

The priests receive girdles, coats, and bonnets — all of which were” glorious and beautiful,’’^ for so Exod. xxviii. 2, and xxviii. 40. But they must look up to Aaron; he only had the complete title to enter the holiest

* In Ps. xlv. 8, we find, “All thy garments smell of myrrh, and aloes, and cassia.” I suppose” aloes’^ comprehend the cinnamon and calamus. The anointing of Messiah in that Psalm is thus pointed out as done with the holy oil.

of all. It was only the high priest that had Holiness to the Lorcf on his mitre, and so had right to go into the hohest. Christ’s “many sons brought to glory” owe all to him. Their clothing is his in miniature, and, standing, two on his right hand and two ou his left, himself in the midst, form n representation of the company who shall be all ‘priests to God and his Christ.”

Ver. 14. “And he brought the bullock for the sin-ofiering: and Aaron and his sons laid their hand a upon the head of the bullock for the sin-oflfering.”

When Aaron and his sons had been thus arrayed, and the attention of his people more than ever fixed upon them, Moses proceeded to another act. He brings forward the bullock for the sin-offering. Immediately, the high priest and the four priests beside him come forward, and together lay their hands upon the bullock’s head, confessing their sins. They transfer their guilt to this victim. This was done for themselves personally, as sinners bringing their individual sins to the sacrifice, teaching the people to do the same with their sins. Even as ministers must themselves set an example to their people of constant dependence ou Jesus, and unceasing application of his death. In proportion as they who lead others do themselves make use of that atonement, will their people also be convinced of their need of it. And, observe, they use the sin-offerings for their special personal sins, ere they bring the ‘^’burnt-offering’’’’ for more general and comprehensive application to the body of sin.

Vers. 16, 16. 17.” And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and Banctified it, to make reconciliation upon it And he took all the

fat that was upon the inwards, and the caul above the liver, and the two kidneys, and theu* fat, and Moses burnt it upon the altar. But the bullock and his hide, his flesh and his dung, he burnt with fire without the camp; as the Lord commanded Moses.”

From the order of the original, it seems that Moses slew the bullock on whose head Aaron and his sons had laid their sins; and then took the blood in one of the bowls. W^ are told what was done with the blood, the fat, and all that then remained. The fat, and the remainder, are used as in chap. iv. 9-11, where the sacrifice of the priest, for sins of ignorance, is mentioned. But the blood is used to set apart the altar on which that high priest was hereafter to present the daily offerings. He thoroughly spread the blood on it — on its horns and whole framework — and the remainder is used to bathe its’ base. Thus the whole altar is completely washed in blood, and thereby is “purijied” and “sanctifed,” i. e., set apart for these ends. Perhaps in this typical action we are to see the shadowing forth of the truth, that the person of the Son of. man (who was the altar) was set apart for the purposes of the Lord’s will. He was to be the Lord’s alone; not appearing on earth for himself. “I came, not to do mine own will, but the will of him that sent me.” The new and living way was “consecrated for us.”

But why “/?Mn/y the altar? I suppose that here we are shown another truth. The sin laid on the altar would have polluted that altar itself, steeping it, in a manner, in the filth of these sins, had not this blood been previously laid on it to preclude this danger. So, the Son of man was prepared by the depth and intensity of his purity — by the abundant indwelling of the Holy Ghost — for bearing the sin laid upon him without being thereby polluted at all. He was so set apart and purified beforehand, in the body prepared for him, that the sins of a world lying upon his person communicated no stain whatever to him.

Vers. 18, 19, 20, 21. “And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram. And be killed it; and Moses sprinkled the blood upon the altar round about And be cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. And be washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt-sacrifice for a sweet savor, and an offering made by fire unto the Lord; as the Lord commanded Moses.”

The burnt-offering was the most marked and fully significant of all the sacrifices, being the basis of the rest. But in this case the priesVs sin-offering precedes it on the ground that the priest’s special personal sinfulness should first be spread out and forgiven; and then the altar, which had received the stroke of justice, could be freely used for other purposes — for all the purposes that the burnt-offering might be applied toby the ministering priest.

The rights observed are the same as in chap. i. 6-8, but more briefly stated. Christ offers himself as the burnt-offering.

It may bo asked. In what respect Christ could be said to offer a sin-offering; for if he is represented hero as offering the burnt-offerings did he not also offer the sin-offering? Yes; but it was not for personal sin; it was for what he calls his “own sin,” viz., our imputed guilt. Thus, in Psalm xl. 12, “Mine iniquities have taken hold upon me.” Psalm xxxviii. 4, “Mine iniquities are gone over my head; my wounds stink, and are corrupt, because of 1711/ foolishness.” Psalm lxix. 5, “0 God, thou knowest my foolishness; and my sins are not hid from thee.” The sins of his body, the Church, are the sins he can call his own.

Ver. 22. “And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.”

Instead of a special trespass-offering, as we might have expected from the order of chaps, v. and vi,, there is, in the priest’s case, an offering presented which includes both what the trespass-offering signified, and also whatever specially concerned the priest’s personal state. Indeed, we might call “the ram of consecration’’ by the name of “The pries fs trespass-offering” J^

It may be asked, “Why does the priest bring no peace-offering on the day he enters upon his office?” Because, perhaps, all that was signified by the peace-offering was taught by the priest’s remaining in the sanctuary in the Lord’s presence. He remained in the Lord’s presence; therefore, there is reconciliation and peace between Grod and him. They who are not at peace with God, quickly go out from his presence, and are found in the world; and God, also, on his part, drives them out of his garden: but those that are his reconciled ones remain in his presence, entranced and chained to the spot by the beauties of his Divine grace, and kept by the mighty hand of him who so loves them that he will not let them go.

Vers. 23, 24. “And he slew it; and Moses took of the blood of it, 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 brought Aaron’s sons, 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: and Moses sprinkled the blood upon the altar round about.”

By this type, the whole person is visibly dedicated to the Lord. Every power and faculty is consecrated. The Lord touches with blood his right ear, right hand, right foot, as if to say, “I claim from thee the exercise of every faculty and property of body and soul, to be used in my service.” From head to foot he is marked by blood, and set apart. He is to hear for God; and at the slightest whisper of the Divine voice to stretch out that right hand for immediate activity, and move with that foot in the Lord’s ways. “Here am I; send me!” If we are priests to God,^^ such must be our position and readiness to obey. Our High Priest in the heavens was the full example of this true consecration, set apart to the Lord, wholly and forever.

Perhaps it is to this that Psalm xl. 6, refers. Oar version has rendered it, “Mine ears hast thou opened,” The Hebrew is, ‘’^ n’l’iB ^’]l, “ears thou hast provided for me;”* and the reference seems to be, to this day of the priest’s consecration. The Psalm speaks of Christ’s coming forth as the Great Priest and Sacrifice, who was to supersede all other. In Hebrews, chap, x., it is quoted for that end. Now, in the Psalm, we see some one who says, “Lo! I come,” — even Jesus, who appears before us, casting his eye round about upon all the scenery of a priest’s consecration-day. He looks at the bullock and rams (ver. 6, “burnt-offering, and sin-offering, and’ sacrifice”), and at the meat-offering (nrjn, “ofTering;”) at the “great congregation” also (ver. 9); but above all, at the high priest, whose hand, foot, and ear, are wet with the warm blood just sprinkled on them. He comes forward — he looks up to his Father, and says (ver. 6),

* In Heb. x. 6, in’^ns is rendered “Kartipricu” as in the Septuagint: “MTtatnaoas” is uaea by Sjmmachus.

“Thou art not pleased by the material things presented here, but only by what they typify. ‘Sacrifice and meat-offering’ thou didst not desire further than as a type of me; and this priest, whose ear is sprinkled with blood, gives place to me, for thou hast provided ears to me, which I consecrate to thee; and this burnt-offering and sin-offering thou no more requirest. For, lo! I come to do thy will, 0 God.”

In this view of the passage, we suppose Christ to say of himself, that, having assumed human nature in order to be our Mediator, he was the true Sacrifice and the true Priest. And, pointing to his own human body, he says, “Ears hast thou provided me,’’^ — meaning, that now he had ears, hands, feet, to be sprinkled as were Aaron’s. It is thus that the writer of the Epistle to the Hebrews has been led to say at once, “A body hast thou prepared me.”* (Heb. x. 5.)

Vers. 25, 26, 21. “And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and th’eir fat, and the right shoulder: And out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave-offering before the- Lord.”

In ver. 25, we have a summary of the parts of the different offerings presented. Some pieces of them all are taken — pieces that represented the inward and most deep-seated feelings (viz., fat on the inwards and kidneys),

* The Septuagint version also has “adfia;” but I suspect this reading has been inserted by later writers who were familiar with the New Testament. Just as, in some other cases, Prov. xi. 31, compared with 1 Peter iv. 8, and Psalm iv. 4, compared with Eph. iv. 26. If it is genuine, they may have given the sense, understanding it somewhat as we have done.

pieces that represented richness and fulness of feeling (viz., fat in general, and the marrow of the rump), and that piece which represented the devotion of the person’s whole strength (viz., the right shoulder). Then there is in ver. 26, a summary of the different kinds of meat-offering. The “oiled bread’’’ belonged to the third sort, and the” cakes and wafers’^ to the second; thus selecting neither the highest nor the lowest, but the medium, as a proper specimen of all.

All these cakea were put on” the fat pieces’^* just mentioned, and the right shoulder; and thus a type was exhibited of soul and body together offered to the Lord. Moses, therefore, put these into each individual priest’s hand in succession; and as each priest stood with them in his full hands, Moses stood by and waved his hands over them as a symbol and token of their being wholly the Lord’s. As Moses spread his hands over them, and next waved them from north to south, east to west, he signified their acknowledgment that they were the Lord’s in every feeling of their souls, and every faculty of their minds, and every power of their bodies.

Thus each man presented the fatness of his soul, the strength of his body, and the riches of his substance to God. That was the gift which filled the hands of a consecrated priest. What manner of persons, then, ought we to be, if we are “priests to God?” Each of these’ priests was a type of him who came forward to the Father saying, “Lo I I come.” Each of these, with his full hands, represents Christ in that position. And such ought each believing man to be “a holy priesthood.” (1 Pet. ii. 5.)

B’’?^t) i« the ezpressioa

Vers. 28, 29. “And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering; they were consecratiohs for a sweet savor: it is an offering made by fire unto the Lord. And Moses took the breast, and waved it for a wave-offering before the Lord: for of the ram of consecration it was Moses’ part; as the Lord commanded Moses.”

Moses put them all “o« the burnt-sacrifice,^^ which ay on the altar. The whole burnt-offering was, in a .Tianner, the primary sacrifice; it expressed atonement, full atonement. Therefore, the putting on it of those pieces which represented the giving up of feelings and desires, and the meat-offering, which represented the person’s whole substance, was a declaration that all we offer to God must be on the foundation of atonement. “By him, therefore, let us offer the sacrifice of praise to God continually.” (Heb. xiii. 15.)

“They’’’ — these pieces —” were consecrations P They were parts of the consecrating offering, each part a sweet savor; and the whole sacrifice together formed an offering made by fire to the Lord. It was a transaction which the Lord approved and accepted.

There still remained one; the breast of the ram. This had been mentioned so far back as Exod. xxix. 26, when first the order of consecration was appointed. This breast is waved before the Lord, over all the pieces on the altar, and over Aaron and his sons. The waving of it is the last sacrificial act. It seems to declare the heartfelt concurrence of the parties in all that had been done, — by one concluding act they gave up their heart to the Lord.

But why was this breast to be Moses’ part? Perhaps for the following reason: — The dedication was that of Aaron and his sons; and Moses kept this last part of the offering as a pledge, or token, that they had really given up themselves to Grod. The pledge, of course, must be deposited in other hands than their own; and, therefore, it is not given to the priests, but to Moses. The type may represent Jesus as depositing in the Father’s hands the pledge of his complete consecration, when he said, “Loj I come!”

Yer. 80. “‘And Moses took of the anointiDg 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: and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.”

Moses takes the prepared oil and mixes it with the blood of the ram of consecration (Exod. xxix. 21), blood already accepted. At first sight, this seems to be no more than a repetition of what was already done (ver. 12). But there the act was meant to set apart the man; here it is meant to set apart the priest. In the former case, the oil was first poured on them and then blood sprinkled (ver. 24) on their persons, as if to say, Thus does the Holy Spirit point out these persons to be set apart, and thus are those who are set apart cleansed with blood. When this was done, they were constituted priests; and, now that they are actually invested with office, oil and blood are sprinkled on them and their garments again, intimating that they need as priests a double portion of the Spirit and a doubly complete cleansing. Such was Jesus! “Without spot or blemish,” and endowed with the Spirit “without measure.”

Their very garments are thus set apart and cleansed. To this Jude 23 may allude, “Hating even the garment spotted by the flesh.” Believers are priests to God; therefore, not their persons only (as verse 24’ in this chapter shows), but their garments also, — not their personal character alone, but every act and outward manifestation, must be unspotted by the world. Perhaps Rev, iii. 4, “A few names — who have not defiled their garments” may refer to this also; and xvi. 15, “He that watcheth and keepeth his garments.”

Ver, 31. “And Moses said unto Aaron, and to his sons, Boil the flesh at the door of the tabeinacle of the congregation: and there eat it with the bread that is in the basket of consecration, as I commanded saying, Aaron and his sons shall eat it.”

The priests must eat of the sacrifices in order to show that these sacrifices have brought peace and reconciliation. But first they “boil the flesh at the door of the tabernacle;’’’’ in the immediate sight of God they do this. The type represents Christ’s sufferings — every joint relaxed,” I am poured out like water.” (Ps. xxii. 14.) The fire was, of course, taken from the altar, fire from heaven — to intimate that Christ’s agony proceeded directly from the Father, But in the very place where this wrath fell on him, there is peace found for sinners, — the offerers feast upon the boiled flesh. And then they rise and take the” meat-offering’’ or bread, also; for now they can freely dedicate themselves to the Lord.

Ver. 32. “And that which remaineth of the flesh and of the bread shall ye burn with fire.”

There must be nothing left to corrupt, and nothing left neglected. Either it must be wholly consumed, or wholly eaten, — a type of the fact, that all things must be either wholly visited with Divine wrath, or wholly enjoy Divine favor.

Vers. 33, 34. “And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement fgr you.”

During some days the truths represented and expressed in the preceding types were to be kept before the minds of the priests themselves, that they might meditate on them and be imbued with them. So continually was this to be done, that for seven days they were not to leave the precincts of the tabernacle, “the door of it” (ver. 35), day nor night. Thus they were taught their office; and thus Christ was set forth as a priest who should ever, day and night, be found at his work of satisfaction and mediation.

Ver. 85. “Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded.”

The last clause is added lest the strict injunction should seem too severe. “So I am commanded.” It is the Lord’s will; therefore it will be pleasant.

Such passages as, “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my door” (Prov. viii. 34), seem to refer to this case. Blessed are they, who, like these priests, are wholly the Lord’s night and day, — unwearied and unexhausted they serve him and rejoice in him. Thus, too, Ps. lxxxiv. 4, ‘/Blessed are they that dwell in thy house, they shall be still praising thee!” Many a song was heard ascending from the lips of these sons of Aaron during these seven days. And in these priests, during these seven days, we see a type of real believers. The seven days is the expression for fulness, q. d., the whole space filled, from beginning of life to the end. Then, there is not the alternate approach to the altar and withdrawal from it to go back to other duties; there is continual, uninterrupted service. This ought to be the characteristic of believers as “priests to God.” Not a few minutes’ service at niorning and evening, but the whole day filled up by successive acts of service.

It shall specially be so in glory. It is thus with our High Priest, who “appears in the presence of God /or «5.” He never retires from his blessed position; he always beholds the face of his Father. The nearer we come to this, the nearer we resemble him. “Pray without ceasing,” “Rejoice evermore,” indicate what ought to be our state, even now on earth. The calm, blessed, glorious rest of our High Priest within the Tabernacle, with the Father’s love upon him every hour, and his soul reposing on the Father every hour, represents to us what we should be. Oh, how sad the long intervals in our adoration, and in our seasons of communion!. Oh, how sad, how unlike priests, our intermittent flow of love and joy! When shall we be forever the same as to the kind of feeling, and ever rising higher as to the degree?

Ver. 86. “So Aaron and his sons did all things which the Lord commanded by the hand of Moses.”

The Lord ceased to speak; and now, therefore, they began to act. “We see them solemnly engaged, seven days in these appointed rites.

Looking back on this chapter, the subject of the consecration of the priests leads us to an interesting investigation. The consecration was the time when a priest was fully brought into the duties of his office, and all the privileges of his office. Though of Aaron’s line, still he was not fully a priest till he was consecrated. This is to be kept in mind; for with a reference partly to this idea, and partly to the Hebrew term for it (n xiis), “filling the hand,” the Septuagint were led to adopt the Greek “leie’ow,” to express consecration. Hence, ver. 22,

“XQiOf leXsiuaebis;” ver. 28, “lo itloxauiwua njf T«if Moaew; j”

ver. 33, “^^Q” “AeMwacwc;” chap.xxi. 10, “iititlsiat/iBfo:» is the consecrated priest; and Exod. xxix. 9,” leleuMMttig j4a{f(aip -tag x^9“S «15ioi/.”* These are specimens.

If we keep this in remembrance, we are prepared to understand several passages of the New Testament, that otherwise are difficult and obscure. In the Epistle to the Hebrews, Christ is spoken of, chap. ii. 10, as “made perfect by sufferings;” and more specially, chap. v. 9, “Being” made perfect” is connected with his priesthood; and in chap. vii. 28, this is the term used to describe his consecration, “«if to*- o«d)»’a TeTeieiw/icvo*’.” There is no difficulty left, when we see it is office not character, that is spoken of. Now, in a figurative way, but with a reference to this idea, Heb. x. 14 represents Jesus as “/>erfecting” (^isTEletotxs’j those that are set apart by his blood; i. e., he puts them, by his one offering, into the possession of all the privileges of fully-pardoned and justified ones. The “spirits of Just men made perfect” (Heb. xii. 23), bears the same reference; they are entered into possession of what was intended for them. Like Aaron’s sons, looking forward to privileges in as much as they were priests’ sons, but not entered on possession till the day of “lei-siuaie;” so these just men. James (ii. 22) says, “By his works was faith made perfect” {^^sTsletudr/^^). Faith was carried out to its proper purpose; it entered on its proper work; it was inaugurated visibly by his works.*

* Perhaps it is in this sense that our Lord uses “rtXnovai.’* (Lake xiiL 82.) “On the third day, lo! I am fully consecrated 1”

It is thus, too, in 1 John ii. 5, “Whoso keepeth his word, in him verily is the love of God perfected.” The love of God, which he feels, is carried out to its proper extent, or is made use of for the purpose intended, when it leads a man to walk holily. It has got its consecration-day — it has fully entered on its office.

This is still better seen in 1 John iv. 17, “Herein is our love made perfect,” &c. The Greek words are”

TOi/iC) T£7efiituT«( 1^ dLyttnt] fied’ tJ^muj’.” It is God’s lovC to US

that is the theme, “the love that is with us.” He calls it (as if the name, Immanuel, were running in his mind) “the love with us;” i. e., God’s display of love to us (ver. 16) in his Son; which is now our property. Now, he says, this love of God to us “is made perfect” “TerciEfwrat i” has got its consecration-day — has fully entered on its office. “Herein (viz., as ver. 10, in the sending of his Son) has God’s love to us reached its perfection.” The ocean has been filled with love: it is an ocean which we may call “ours;”* angels cannot call it “theirs.” And so complete is this display of God’s love to us, that at the Day of Judgment we shall have no fear; and even at present, in spite of indwelling sin, we are as really righteous as our Surety. “As He is, so are we!” Hence it is that they altogether mistake the Gospel who cherish fears and doubts, as if they were part of its results. This love has no element of fear in it; nay, “He that feareth is not made perfect in love;”

* “Ours,” because bestowed on us; just as, in Milton’s Comus, “She has a hidden strength,” says the elder brother. The other asks, “What hidden strength, unless the strength of heaven, if you mean that f” The other, in reply, says —

“A hidden strength, Which, if heaven gave it, may be termed her oun P “o« Tereieiwrat Iv i“^ dydnij.” (Ver. 18.) He who still fears, and has suspicious doubts remaining, has not entered .upon his consecration-day — has not fully entered upon the enjoyment of the privileges to which this love entitles him: for this jierfect love casts out all fear.*

* In “Jehovah Zidkenu,” a small work by F. Sanders, Pastor in Barmen, this passage is explained in a Bimilar way. “He by whom the love of God is so perfectly believed, known, experienced, and enjoyed, that he can comfort himself with it against all the condemnations of the law, against all the accusations of conscience, and against all the assaults of Satan, such a one is said in this respect to ’ have boldness for the Day of Judgment.’ This perfect love’ casteth out all ‘fear.’” (P. 51.)