| Back to Home Page | Back to Book Index
|
Leviticus
Chapter Eight
Leviticus 8
Chapter Contents
The consecration of Aaron and his sons. (1-13) The
offerings of consecration. (14-36)
Commentary on Leviticus 8:1-13
The consecration of Aaron and his sons had been delayed
until the tabernacle had been prepared, and the laws of the sacrifices given.
Aaron and his sons were washed with water, to signify that they ought to purify
themselves from all sinful dispositions, and ever after to keep themselves
pure. Christ washes those from their sins in his own blood whom he makes kings
and priests to our God, Revelation 1:5,6; and those that draw near to
God must be washed in pure water, Hebrews 10:22. The anointing of Aaron was to
typify the anointing of Christ with the Spirit, which was not given by measure
to him. All believers have received the anointing.
Commentary on Leviticus 8:14-36
In these types we see our great High Priest, even Christ
Jesus, solemnly appointed, anointed, and invested with his sacred office, by
his own blood, and the influences of his Holy Spirit. He sanctifies the
ordinances of religion, to the benefit of his people and the honour of God the
Father; who for his sake accepts our worship, though it is polluted with sin.
We may also rejoice, that he is a merciful and faithful High Priest, full of
compassion to the feeble-minded and tempest-tossed soul. All true Christians
are consecrated to be spiritual priests. We should seriously ask ourselves,
whether in our daily walk we study to maintain this character? and abound in
spiritual sacrifices, acceptable to God through Christ? If so, still there is
no cause for boasting. Let us not despise our fellow-sinners; but remembering
what we have done, and how we are saved, let us seek and pray for their
salvation.
── Matthew Henry《Concise Commentary on Leviticus》
Leviticus 8
Verse 3
[3] And
gather thou all the congregation together unto the door of the tabernacle of
the congregation.
All the congregation — The elders who represented all, and as many of the people as would, and
could get thither, that all might be witnesses both of Aaron's commission from
God, and of his work and business.
Verse 12
[12] And he poured of the anointing oil upon Aaron's head, and anointed him, to
sanctify him.
He poured — In
a plentiful manner, as appears from Psalms 133:2, whereas other persons and things
were only sprinkled with it: because his unction was to typify the anointing of
Christ with the Spirit, which was not given by measure to him. A measure of the
same anointing is given to all believers.
Verse 14
[14] And
he brought the bullock for the sin offering: and Aaron and his sons laid their
hands upon the head of the bullock for the sin offering.
The bullock —
There were indeed seven bullocks to be offered at his consecration, one every
day; but here he mentions only one, because he here describes only the work of
the first day.
Verse 17
[17] But
the bullock, and his hide, his flesh, and his dung, he burnt with fire without
the camp; as the LORD commanded Moses.
His hide —
Which in the offerings for the people was not burnt, but given to the priest.
Verse 18
[18] And he brought the ram for the burnt offering: and Aaron and his sons laid
their hands upon the head of the ram.
He brought the ram —
Hereby they gave to God the glory of this great honour which was put upon them:
and also signified the devoting themselves and all their service to God.
Verse 19
[19] And
he killed it; and Moses sprinkled the blood upon the altar round about.
He — Either Moses, as in
the following clause, or some other person by his appointment; which may be the
reason why he is not named here, as he is to the sprinkling of the blood, which
was an action more proper to the priest, and more essential to the sacrifice.
Verse 29
[29] 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's part —
Who at this time administering the priest's office was to receive the priest's
wages.
Verse 31
[31] And
Moses said unto Aaron and to his sons, Boil the flesh at the door of the
tabernacle of the congregation: and there eat it with the bread that is in the
basket of consecrations, as I commanded, saying, Aaron and his sons shall eat
it.
The flesh —
That which was left of the ram, and particularly the breast, which was said to
be Moses's part, Leviticus 8:29, and by him was given to Aaron,
that he and his sons might eat of it, in token that they and only they should
have the right to do so for the future.
Verse 33
[33] 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.
Seven days — In
each of which the same ceremonies were to be repeated, and other rites to be
performed.
He — Either God or Moses;
for the words may be spoken by Moses, either in God's name or in his own; Moses
speaking of himself in the third person, which is very common in scripture.
Verse 36
[36] So
Aaron and his sons did all things which the LORD commanded by the hand of
Moses.
So Aaron and his sons did all things — And thus the covenant of life and peace, Malachi 2:5, was made with them. But after all
the ceremonies used in their consecration, one point was reserved for the
honour of Christ's priesthood. They were made priests without an oath; but
Christ with an oath, Hebrews 7:21. For neither these priests, nor
their priesthood was to continue. But His is a perpetual and unchangeable
priesthood.
── John Wesley《Explanatory Notes on
Leviticus》
08 Chapter 8
Verses 2-30
Sanctified Aaron . . . and his sons.
Aaron and his consecration
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.)
The spiritual signification of Aaron’s anointing
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.)
The consecration of Aaron’s sons
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.)
The calling of the priests
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.)
Priests versus priestism
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.)
Qualifications and ministries of. God’s priests -
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).
IV. Adorned with
the crown of holiness. On his head was placed “the holy crown, the golden
plate.”
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.
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.)
Clothed and anointed for service
Moses having, in obedience to the Lord’s command, gathered all the
congregation to the door of the Tabernacle (Leviticus 8:3-4)
, “brought Aaron and his sons, and--
I. Washed them
with water (Leviticus 8:6). 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 (Leviticus 8:7-9). 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.
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; Zechariah 6:13). 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 (Leviticus 8:13) in coats, girdles, bonnets
“of fine linen” (Exodus 28:40; Exodus 39:8-9; Exodus 39:27; Exodus 39:29).
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; John 17:22; Romans 8:30; 2 Corinthians 3:13; 2 Corinthians 3:18; Psalms 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; Romans 3:25-26; Ephesians 1:20; Psalms 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” (Leviticus 8:10-12), where Aaron was to
minister, as type of Jesus, “minister” of “true Tabernacle” (Hebrews 8:2); then “poured” anointing oil
on Aaron’s head (Psalms 23:5; Psalms 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” (Psalms 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; Isaiah 16:2; 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 (Leviticus 8:30). Then, together with
Aaron, because Head and “members” one (Hebrews 2:11). First, blood was put on
ear, hands, feet (Leviticus 8:24), then Moses “sprinkled “
it “upon the altar.” After which, following the “wave-offering” (Leviticus 8:27)--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; John 6:44-45). 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 (Leviticus 8:25-28; 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
(Leviticus 8:31-36) 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.)
Lessons
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.)
The separation of Aaron and his sons
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 (verse 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.)
Divine institution of ministry
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
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 16:1-50.)
; 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.)
The altar and the laver
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 main ideas symbolised in the vestments of the high priest
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.)
Verse 8
The Urim and the Thummim
The Urim and the Thummim
I.
The
Urim and the Thummim was something distinct from the twelve stones in the
pectoral of the high priest. Evidently the breastplate with its jewels was outward
and visible; the Urim and the Thummim were inward, and concealed beneath the
ephod, for it is said of the former, “they shall bind the breastplate unto the
rings of the ephod, that it may be above the curious girdle of the ephod.” With
regard to the Urim and the Thummim, on the other hand, it is enjoined “thou
shalt put in “ (enclose within)
“the breastplate the Urim and the Thummim, and they shall be upon” (next)
“Aaron’s heart when he goeth in before the Lord.” Nor is it to be overlocked
that, with carefully selected terms, Moses speaks of the stones in the
breastplate being “set, or filled in,” but the Urim and the Thummim he
describes simply as “put in,” as if the one had been fixed with elaborate art,
the other merely deposited by the hand--dropped in. Nay, it is stated expressly
that “Moses put the breastplate upon Aaron,” and that, after he had thus put on
him the breastplate, all gemmed and finished, “he put in the breastplate the
Urim and the Thummim.” The artificers, therefore, must have prepared the
sacerdotal vestment, even to the stones of the breastplate, whilst Moses
provided the Urim and the Thummim.
II. Urim and
Thummim are proper names susceptible of a very definite and obvious meaning.
“Urim” might have been translated “light,” or “manifestation,” for it imports
“a light or shining thing”; and “Thummim” might have been rendered “truth or
perfection,” meaning, as it does, “the perfect or the true.”
III. If, however,
the Urim and the Thummim be not the breastplate of the high priest, and something
distinct from the stones thereof; it, likewise, it be entitled to the
designations of “light and truth,” a “perfect and a shining thing,” being thus
loftily characterised of God Himself, what else could it mean than the law as
given on Sinai, and written by Moses, when he descended from the Mount?
1. It is to be noticed that, when the article is first introduced,
Moses refers to it as already in existence, and not as a thing that needed to
be prepared. “Thou shalt put within the breastplate the Urim and the
Thummim”--all which accords wholly with the idea that the law was meant, it
being already in possession of Moses, and known to all the camp.
2. Let it also be taken into consideration that tile law received
different names according to the light in which it was viewed. It is called “
the Ten Commandments” when its moral precepts are numbered. It is designated “
the table of covenant “ when regarded as the tenure by which Israel held
Canaan. It was spoken of as “a commandment” considered as being stamped with
Divine authority. It went under the name of “judgment” when adduced as the
standard that fixes all moral truth. And it is “a testimony” when meaning a
public declaration of what God expects from His creatures. If, however, the law
were thus denoted by expressions taken from some of its aspects and properties,
there is nothing forced in the supposition that it may also have received the
designation of “light and perfection” (“Urim and Thummim”) as another formula
by which briefly to signify its character as a whole.
IV. And the
appellations given both to the breastplate and the Urim and Thummim add
probably to this view. The former is entitled “the breastplate of judgment,”
which can only mean the breastplate including judgment or containing the law.
Urim and Thummim are likewise designated as “the judgment,” that is, the law of
Israel. It enhances the argument to consider that the terms “ Urim and Thummim”
(“light and perfection”) answer precisely to the description God has given of
His law: “Thy word is a lamp unto my feet, and a light unto my paths.” Nay,
“the law of Jehovah is perfect” (Thummim); “the law of Jehovah is pure,
enlightening the eyes” (Urim). This explanation invests the practice of
consulting the Urim and the Thummim with dignity and reasonableness. Were the
Urim and Thummim a mere ornament of skilful jewelry, it would seem not only
unmeaning, but a direct encouragement of idolatry to associate it with the
revelation of the Divine mind. But let it be admitted that the law is within the
sacerdotal robe, and it is at once apparent that the man who consults by Urim
and Thummim is only advising with the high priest as to the statutes of
Jehovah, and ascertaining their import from him who had been ordained to
interpret them. Taking the Urim and the Thummim to mean the law, this article
completes the typical character of the sacerdotal apparel, as pointing out the
offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of
Christ; the golden plate on the forehead signified the royalty of the Saviour;
and the Urim and the Thummim, if interpreted to be the law, would shadow forth
the Redeemer’s prophetic office. The view now taken throws light on several
passages of Holy Writ.
1. To hide a law would, according to usual notions, mean anything but
showing it reverence and obeying it with anxiety. Yet “Thy law,” says David,
“have I hid in mine heart, that I might not sin against Thee.” The phrase,
therefore, is strictly a Jewish one, and can only be explained by the custom
now illustrated. The allusion is to the high priest depositing the law within
his breastplate for the purpose of being consulted.
2. Throughout the whole of Psalms 40:1-17. Christ is shadowed forth
in reference to the ancient priesthood, and in the words “I delight to do Thy
will, O my God; yea, Thy law is within my heart,” the allusion is manifestly to
Aaron carrying the law beside his heart within the breastplate. The meaning is,
therefore, not simply that Christ is holy. But, first, it is to be understood
that, as Priest of the Church, Jesus is prepared to fulfil all that has been
typified in the law; and, next, that, as the Prophet of God, He alone can guide
and sanctify.
3. The prayer, “O send forth Thy light and Thy truth; let them lead
me,” is just a request that the Urim and Thummim might be David’s guide, so
that he may not miss his way to God, or come by a forbidden road. But the Urim
and the Thummim being the law, the Psalmist’s desire was to approach God in the
observance of those rites and in possession of that spirit which the law
required.
4. The Jew ever turned to his high priest for information on all
religious points, and guidance in all perplexing junctures, knowing that in him
was hid a source of light and the
means of perfection which could neither fail nor mislead. But the
apostle asserts that the High Priest of the Christian profession is also thus
gifted and benignant. “In Christ are hid all the treasures of wisdom and knowledge.”
Within His breast there is a spring of knowledge as exhaustless--a law of
holiness as authoritative--a beam of light as pure. He will lead in the paths
of truth and holiness all who ask counsel at His lips.
5. It may be asked, To what are the Jewish phylacteries to be traced
but to the Urim and Thummim of the high priest? There is a Divine command to
bind the law as a bracelet on the hand--on the head, as a frontlet, but the
practice of inscribing portions of the law on parchment and depositing them in
a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the
idea of interpreting literally the order of Moses above alluded to must have
arisen from observing what the high priest did with the scroll of the law
entire, and a desire to imitate his practice. The view taken suggests some
practical lessons.
Verse 22-23
Moses took of the blood.
Consecration by blood
1. There is, first, the selection of the victim. “Behold My servant
whom I have chosen,” is God’s message to us concerning Him; and again, He says,
“I have exalted one chosen out of the people”; and, in the New Testament, He is
called “the Christ, the chosen of God” (Luke 23:35)
. The Great Sacrifice, the propitiation for our sins, the lamb for the
burnt-offering, is entirely of God’s selection. And in this of itself we have
the blessed assurance of its suitableness and perfection.
2. There is the transfer of the sinner’s sin to this selected victim.
Though in one sense this is done by God, through that same eternal purpose by
which the victim was selected, yet in another sense, and as a thing brought
about, or becoming a fact, in time, it is the sinner that does this when he
accepts the sacrifice, and, putting his hand upon it, confesses his sin over it
3. There is the death of the victim. Without that shedding of blood,
which is the means of death, and the evidence of its having taken place, is no
remission.
4. There is the transfer of this death to the sinner by putting the
blood upon him. The sinner’s death is first of all transferred to the Surety,
who dies as the sinner’s substitute. Then the Surety’s death is transferred
back again to the sinner, and placed to his account as if it had been his own.
In confession we transfer our death to the Surety. In believing we transfer His
death to ourselves, so that, in the sight of God, it comes to be reckoned truly
ours. This transference of the Surety’s death to us is that which is set before
us by the putting the blood upon us. For blood means death--or life taken away;
and the putting of blood upon us is the intimation the death has passed upon
us--and that death, none other than the death of the Surety. Put yourself in
the position which God asks thee to do; that is, believe the Father’s testimony
to the death of His Son. The moment that then believest, the blood is
sprinkled, the death is transferred, thou art counted as one who hast died, and
so paid the penalty--and thou art forgiven, accepted, clean!
5. There is the sinner’s new life thus received through death. Made
partakers of Christ’s resurrection and Christ’s life, they go forth to do His
will, in the strength of His risen life. It is as resurrection-men that they
serve Him, and who are drawing from that resurrection-fountain daily treasures
of life, wherewith to labour for Him who died for them and who rose again. If
ye then be risen with
Christ, seek those things that are above, and make use of your risen life for
duty, for temptation, for battle, for trial, for suffering. It will be
sufficient for every time of need.
6. There is the entire consecration of the whole man to God, in
consequence of His having thus died and risen. That which proclaimed them dead, in consequence of the
applied death of the sacrifice, sets them apart for holy purposes in God’s
house. Thus it is that the death and resurrection of our true ram of
consecration, our better sacrifice, operate upon us. They “sanctify” us, as the
apostle’s expression is, in the Epistle to the Hebrews: “Jesus also, that He might sanctify the
people with His own blood, suffered without the gate.” The whole man, from head
to feet, becomes a sacred thing, dedicated to the service of the living God. (H.
Bonar, D. D.)
Verse 33
The days of your consecration.
Consecration and service
It seams singular and almost frivolous that the priests
were commanded not to go out of the door of the Tabernacle of the congregation
for seven days. This is our own practice. The accident has changed, but this is
the philosophy of all calculated and well-set life. No priesthood is worth
accepting that any fool may step into without notice, without preparation, and
without thought. The great priesthoods of life are all approached by a seven
days’ consecration. Does the medical priest run into his priesthood without
consecration? is he not hidden for many a day in the tabernacle of wisdom--in
the tent in which he meets all the authorities of his science? For a long time
he may not prescribe; for a considerable period he has but to inquire and to
give proof of capacity and industry. A whole week of time--meaning by that some
perfect period--must elapse before he goes forth authoritatively to feel a
pulse or to prescribe a remedy. Apply this to the preaching of the gospel. The
preacher must be long time hidden, during which no man may suspect that he is a
preacher; his silence may be almost provoking; people may be driven to inquire
what the purpose of his life is: he says nothing; he never reveals himself; he
looks as if he might be about to speak, but speak he never does; he is full of
books and thoughts, and prayer seems to be written upon his transfigured face.
What is the meaning of this? He is in the tent of meeting; he is in conference
with the Trinity; he is undergoing consecration--in no merely ceremonial sense;
in the sense of acquiring deeper knowledge of God, fuller communion with the
truth, and entering into closer fellowship with all the mysteries of human
life. (J. Parker, D. D.)
The spiritual application of this abiding of the priests seven
days in the Tabernacle
1. Hesychius applieth it to the Pentecost, which was seven times
seven days from the resurrection of Christ, and the apostles were commanded not
to depart from Jerusalem till they had received the Holy Ghost, as these are
not to go out of the door of the Tabernacle during the time of their
consecration.
2. Lyranus would have understood by the seven days seven things from
which the priests should abstain--long sleep, pleasure in eating, unprofitable
actions, multiplicity of distraction, vanity of talking, variety of fiction,
vileness of affection.
3. Some hereby would have signified that they which are to receive
orders should exercise themselves with spiritual meditations in some retired
place.
4. Some would have this a type of baptism, so such as were baptized
did use to go seven days apparelled in white.
5. But these are fitter applications: That ministers should learn
hereby to frequent the Church and to attend Divine things, or that these seven
days may betoken all the time of this life, that we should not day or night, in
prosperity or adversity, depart from the faith of the Church, or that the
priests, as long as they live, should not depart from the observation of the
Divine law, and should be admonished that all their life they are devoted to
another’s service; and the staying in the Tabernacle showeth two principal
duties of the priest--to learn somewhat of God or to teach the people; but he
should teach what he hath learned out of Scripture, not out of his own brain. (A.
Willet, D. D.).
──《The Biblical Illustrator》