Schoolmaster to Christ
LEVITICUS CHAPTERS 8-9
Schoolmaster to Christ
LEVITICUS CHAPTERS 8-9
Introduction to Chapters 8-9: In the first seven chapters we considered the teaching of sacrifice, now we approach the subject of priesthood. The two subjects are connected – the Sinner needs a sacrifice; the believer needs a priest. In Christ we have both. Having offered Himself without spot to God, Jesus Christ entered the sphere of His priestly ministry in the sanctuary above. Jesus is divinely sufficient – we need no other sacrifice, no other priest. He imparts the dignity and worth of His Person to every office He sustains, and to every work He performs. As a sacrifice, He is as perfect as a sacrifice could be; as a priest, He perfectly discharges every function of the priesthood. As a sacrifice, He introduces His people into a settled relationship with God; as a priest, He maintains us there according to the perfectness of what He is. Priesthood is designed for those who already stand in a certain relationship with God. As sinners by nature and practice, we are brought close to God by the blood of the cross. We are brought into an established relationship with Him, standing before Him as the fruit of His own work. He has put away our sins so that we might be before Him, to praise His name for what He has accomplished through death and resurrection.
But, though fully delivered from every thing that could be against us; though perfectly accepted in the Beloved; though complete in Christ; though highly exalted, yet in ourselves we are poor feeble creatures, always prone to wander, ready to stumble, exposed to manifold temptations, trials, and snares. As such, we need the ceaseless ministry of our "Great High Priest," whose very presence in the sanctuary above maintains us – "He ever liveth to make intercession for us" (Heb. 7:25). We could not stand down here, if He were not living for us up there. "Because I live, ye shall live also" (Jn. 14:19). "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life" (Rom. 5:10). In the economy of grace, "death" and "life" are inseparably connected. But, life comes after death. In the above passages, the apostle refers to Christ's life as risen from the dead, not His life down here. This distinction is worthy of our attention. The life of our blessed Lord Jesus on earth was precious; but He did not enter upon His sphere of priestly service until He had accomplished the work of redemption. He could not have done so, because "it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood" (Heb. 7:14).
"For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law" (Heb. 8:3, 4).
"But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption . . . For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us" (Heb. 9:11, 12, 24).
The sphere of Christ's Priestly ministry is Heaven, not earth; and He entered that sphere after He had offered Himself without spot to God. He never appeared as a priest in the temple on earth. He often went up to the temple to teach, but never to sacrifice or burn incense. Only Aaron and his sons were ordained of God to discharge the functions of the priestly office on earth. "If he were on earth, he should not be a priest." In connection with the teaching of priesthood, this is a point of considerable interest and value. Heaven is the sphere, and accomplished redemption is the basis of Christ's priesthood. Except in the sense that all Believers are priests, (1 Pet. 2:5) there is no such thing as a priest on earth. Unless a man can show his descent from Aaron, unless he can trace his pedigree up to that ancient source, he has no right to exercise the priestly office. Even if one could prove apostolic succession, it would be of no value here, because the Apostles themselves were not priests, except in the sense that all believers are priest. The feeblest member of the household of faith is as much a priest as the Apostle Peter. He is a spiritual priest; he worships in a spiritual temple; he stands at a spiritual altar; he offers a spiritual sacrifice; he is clad in spiritual vestments. "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet. 2:5). "By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate forget not, for with such sacrifices God is well pleased" (Heb. 13:15, 16).
If a direct descendant of the house of Aaron were converted to Christ, he would enter on an entirely new character and ground of priestly service. Also, the passages just quoted present two great classes of spiritual sacrifice that the spiritual priest is privileged to offer: sacrifice of praise to God, and sacrifice of benevolence to man. There is a double stream continually flowing from the believer who is living in the realization of his priestly place – a stream of grateful praise ascending to the throne of God, and a stream of active benevolence flowing to a needy world. The spiritual priest stands with one hand lifted up to God, presenting incense of grateful praise; and the other opened wide to minister, in beneficence to human need. If these things were truly understood and practiced, what hallowed elevation and moral grace would be imparted to Christian character – elevation, because the heart would be lifted up to the Source of all that is capable of elevating; moral grace, because the heart would be kept open to all demands on its sympathies. Elevation and moral grace are inseparable. When the heart is occupied with God it is elevated and enlarged. On the other hand, when one walks at a distance from God, the heart becomes groveling and contracted. Communion with God – the habitual realization of our priestly dignity is the only effectual remedy for the downward and selfish tendencies of our old nature.
Scripture Reading: Leviticus 8-9 (KJV)
Having briefly considered the subject of priesthood in general, both as to its primary and secondary aspects, we now proceed to examine the contents of the eighth and ninth chapters of the Book of Leviticus.
"And the Lord spake unto Moses, saying, take Aaron 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 congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation."
The whole assembly is convened at the door of the Tabernacle of the Congregation, in order that all might have the privilege of beholding the one who was about to be entrusted with the charge of their most important interests. In Exodus 28 and 29 we are taught the same general truth with respect to the vestments and sacrifices connected with the priestly office; but in Leviticus, the congregation is introduced and allowed to look on every movement in the solemn and impressive Service of Consecration. The humblest member of the assembly had his own place. From the lowest to the highest, each one was permitted to gaze on the person of the high priest, on the sacrifice he offered, and on the robes he wore. Each person had a peculiar need, and the God of Israel wanted each to see and know that his need was provided for by the qualifications of the high priest. The typical expression of these qualifications was the priestly robes. Each portion of the dress was designed and adapted to express some special qualification in which the assembly and each individual would be interested. The coat, the girdle, the robe, the ephod, the breastplate, the Urim and the Thummim, the mitre, the holy crown – all told out the varied virtues, qualifications, and functions of the one who represented the congregation, maintaining their interests in the presence of God.
In the same way, with an eye of faith, the Christian can behold his great High Priest in the heavens, seeing in Him divine realities of which the Aaronic vestments were but shadows. The Lord Jesus Christ is the holy One, the anointed One, the mitred One, the girded One. He is all these, not in virtue of outward garments to be put on or off, but in virtue of the divine and eternal graces of His Person, the changeless efficacy of His work, and the imperishable virtue of His sacred offices. This is the special value of studying the types of the Mosaic economy. The enlightened eye sees Christ in all. The blood of the sacrifice and the high priest robe point to Him – both designed by God to present Jesus Christ. The blood of the sacrifice answers the question of conscience according to the just claims of the sanctuary. In other words, grace has met the demand of holiness. The robes of the high priest answers the question of need connected with the Christian’s position on earth.
There are two ways to contemplate the Christian's position – two ways that position is presented in the Word that must be taken into account before the true idea of priesthood can be intelligently understood. The true believer is represented as being part of a body of which Christ is the Head. This body is spoken of as forming one complete man. It was quickened with Christ, raised with Christ, and seated with Christ in the heavens. It is one with Him, complete in Him, accepted in Him, possessing His life, and standing in His favor before God. All trespasses are blotted out. There is no spot. All is fair and lovely beneath the eye of God.1
However, the Christian is in the place of need, meekness, and dependence here on earth – exposed to temptation; prone to wander, liable to stumble and fall. As such, we continually stand in need of sympathy and powerful ministrations by the High Priest, who, in the full value of His Person and work, represents us before God.
We now consider both of these aspects of the true believer, so that we may see not only what a highly exalted and privileged place we occupy with Christ, but also what ample provision there is regarding our every need and weakness here on earth. This distinction might be developed further in this way. As Christians we are represented as being in the church and in the kingdom. As the former, heaven is our place, our home, our portion, and the seat of our affections. As the latter, we are on earth where there is trial, responsibility, and conflict. Therefore, priesthood is a divine provision for those who, though being in the church and belonging to heaven, are, nevertheless, in the kingdom while walking on earth. This distinction is a simple one, and when apprehended, explains a vast number of passages of Scripture some may find difficult.2
In looking into the contents of the chapters before us, three things are prominent: authority of the Word, efficacy of the blood, and power of the Spirit. These are weighty matters of unspeakable importance – matters that must be regarded by every Christian as unquestionably vital and fundamental.
Authority of the Word: The authority of God's Word is of deepest interest in the consecration of the priests. Also, in the entire range of sacrifices we are brought under the authority of the Word of God. "And Moses said unto the congregation, This is the thing which the Lord commanded to be done" (Lev. 8:5). And, again, "Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you" (Lev. 9:6). Let these priceless words sink deep into our hearts. Let them be carefully and prayerfully pondered. "This is the thing which the Lord commanded." He did not say, "This is the thing which is expedient, agreeable, or suitable." Neither did He say, "This is the thing which has been arranged by the voice of the fathers, the decree of elders, or the opinion of professors or preachers." Moses knew nothing of such sources of authority. To him the Word of Jehovah was the one holy, elevated, paramount source of authority, and he brought every member of the assembly into direct contact with that blessed source. This assured the heart and fixed thoughts. There was no room left for tradition with its uncertain sound, or for man with his doubtful disputations. All was clear, conclusive, and authoritative. Jehovah spoke; the people needed only to hear and obey what He said. Neither tradition nor expediency has any place in the heart that has learned to prize, reverence, and obey the Word of God.
And what was to be the result of this strict adherence to the Word of God? "The glory of the Lord shall appear unto you." Had the Word been disregarded, the glory would not have appeared. The two were intimately connected. The slightest deviation from "thus saith Jehovah" would have prevented the beams of Divine glory from appearing to the congregation of Israel. Had there been the introduction of a single rite or ceremony not enjoined by the Word, or had there been the omission of anything the Word commanded, Jehovah would not have manifested His glory. The glory of His presence will not sanction the neglect or rejection of His Word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.
In this age of tradition and expediency this needs to more solemnly be considered. With an earnest affection, we exhort true believers to give diligent heed to the importance of close adherence and reverent subjection to the Word of God. Let us try everything by that standard, rejecting all that falls short of it; let us weigh everything in that balance, casting aside all that is not full weight; let us measure everything by that rule, refusing all deviation. If we can be the means of awakening just one soul to a proper sense of the place that belongs to the Word of God, our work will not have been in vain.
In the presence of the Searcher of hearts, ask yourself this plain, pointed question, "Am I sanctioning by my presence or adopting in my practice any departure from or neglect of the Word of God?" Make this a solemn, personal matter before the Lord. Be assured of it, because it is of great importance. If you find that you have been connected with or involved in anything that does not wear the stamp of Divine sanction, reject it at once and forever. Yes, though arrayed in the imposing vestments of antiquity, reject it; though accredited by the voice of tradition, reject it; and though it puts forward an irresistible plea of expediency, reject it. If you cannot say, "This the Lord has commanded," then unhesitatingly walk away from it; leave it forever. Remember these words, "as he hath done this day, so the Lord hath commanded to do." Let us never forget the "as" and the "so;" let us make sure that we are connecting them in our ways and associations, and let them never be separated.
"So Aaron and his sons did all things which the Lord commanded by the hand of Moses" (Lev. 8:36).
"And Moses and Aaron went into the tabernacle, of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which, when all the people saw, they shouted and fell on their faces" (Lev. 9:23, 24).
Here we have an "eighth day" scene – a scene of resurrection-glory. Having offered the sacrifice, Aaron lifted up his hands in priestly benediction on the people; and then Moses and Aaron retire into the Tabernacle and disappear, while the whole assembly is waiting outside. Finally, representing Christ in His double character as Priest and King, Moses and Aaron come forth and bless the people; the glory appears in its splendor, the fire consumes the sacrifice, and the entire congregation falls prostrate in worship before the presence of the Lord of all the earth.
All this was literally enacted at the consecration of Aaron and his sons – the result of strict adherence to the Word of Jehovah. But, before we turn from this part of the subject, let us be reminded that all these chapters contain the shadow of good things to come. This holds good regarding the entire Mosaic economy (Heb 10:1). Together, Aaron and his sons represent Christ and His priestly house. Aaron alone represents Christ in His sacrificial and intercessory functions. Together, Moses and Aaron represent Christ as King and Priest.
Efficacy of the blood: We now consider the efficacy of the blood – the second point presented in our section; unfolded with great fullness and put forward in great prominence. Whether we contemplate the teaching of sacrifice or of priesthood, we find the shedding of blood is given the same important place.
"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. 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 sanctified it, to make reconciliation upon it" (Lev. 8:14, 15).
"And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about" (vv. 18, 19).
"And he brought the other ram, the ram of consecration; and Aaron and his sons laid their hands upon the head of the ram. 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" (vv. 22-24).
The import of the various sacrifices has, in some degree, been developed in the opening chapters of Leviticus; but the passages just quoted serve to show the prominent place the blood occupies in the consecration of the priests. A blood-stained ear was needed to hearken to Divine communications; a blood-stained hand was needed to execute the services of the sanctuary; and a blood-stained foot was needed to tread the courts of the Lord's house. All this is perfect in its way. The shedding of blood was the grand foundation of all sacrifice for sin; and it stood connected with the vessels of ministry, and the functions of priesthood. Throughout the entire range of Levitical service, we observe the value, the efficacy, power, and wide application of blood. "Almost all things are by the law purged with blood" (Heb. 9:22). By His own blood, Christ entered into heaven itself. In the value of all He accomplished on the cross, Christ appears on the throne of majesty in the heavens. Our Lord's presence on the throne speaks to the worth and acceptableness of His atoning blood. He is there for us. Blessed assurance. He ever lives. He never changes; and we are in Him; we are as He is. In His eternal perfectness, our Savior presents us to the Father. The Father delights in us as He delights in the One who presents us. This identification is typically shadowed in "Aaron and his sons" laying their hands on the head of each of the sacrifices. They all stood before God in the value of the same sacrifice. Whether it was the "bullock for the sin offering," "the ram for the burnt offering," or "the ram of consecration," they jointly laid their hands on all. True, Aaron alone was anointed before the blood was shed. He was clad in his robes of office and anointed with holy oil before his sons were clothed or anointed. The reason of this is obvious. When spoken of by himself Aaron typifies Christ in His peerless excellence and dignity; and as we know, Christ appeared in all His personal worth and was anointed by the Holy Spirit, previous to the accomplishment of His atoning work. In all things He has the pre-eminence (Col. 1). Still, afterwards there is the fullest identification between Aaron and his sons, as there is the fullest identification between Christ and His people. "The sanctifier and the sanctified are all of one" (Heb. 2). The personal distinctness enhances the value of the mystic oneness.
The power of the Spirit: The truth of the distinctness and yet oneness of the Head naturally leads us to our third and last point: the power of the Spirit. Consider how much takes place between the anointing of Aaron and the anointing of his sons with him. The blood is shed, the fat consumed on the altar, and the breast waved before the Lord. In other words, the sacrifice is perfected, the sweet odor ascends to God, and the One who offered it ascends in the power of resurrection taking His place on high. All this comes in between the anointing of the Head and the anointing of the members. Let us compare the passages. First, as to Aaron alone, we read, "And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. And he put the mitre upon his head: and upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses. 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. And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him" (Lev. 8:7-12).
Here we have Aaron presented alone. The anointing oil is poured on his head in immediate connection with the anointing of all the vessels of the Tabernacle. The whole assembly was permitted to behold the high priest clothed in his official robes, mitred and anointed. Further, as each garment was put on, as each act was performed, as each ceremony was enacted, it was obvious that it was founded on the authority of the Word – nothing was vague, nothing arbitrary, and nothing imaginative; all was divinely stable. The need of the congregation was fully met in such a way that it could be said, "This is the thing which Jehovah commended to be done."
In Aaron anointed alone, prior to the shedding of blood, we have a type of Christ who, until He offered Himself on the cross, stood alone. Only on the ground of death and resurrection could there be union between Jesus Christ and His people. We have already referred to this all-important truth, and in some measure developed in connection with the subject of sacrifice. However, it adds force and interest to see it distinctly presented in connection with the question of priesthood. Without shedding of blood there was no remission – the sacrifice not completed. So also, without shedding of blood, Aaron and his sons could not be anointed together. We need to ponder this fact; be assured of it – it is worthy of our deepest attention. We must always beware of passing lightly over any circumstance in the Levitical economy. Everything has its own specific voice and meaning; and the One who designed and developed the order can expound understanding to the heart regarding what that order means.
"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; and sanctified Aaron, and his garments, and his sons, and his sons garments with Him" (Lev. 8:30).
Why were Aaron's sons not anointed with him in verse 12? Simply stated, because the blood had not been shed. When "the blood" and "the oil" could be connected together, then Aaron and his sons could be "anointed" and "sanctified" together; but not until then. "And for their sakes I sanctify myself, that they also might be sanctified through the truth" (Jn. 17:19). One who lightly passes over so marked a circumstance, or says it means nothing, has yet to learn to value the types of the Hebrew Bible (Old Testament) Scriptures – "the shadows of good things to come." On the other hand, one who admits that it does mean something, but yet refuses to enquire and understand what that something is, does serious damage to the soul, manifesting little interest in the precious oracles of God.
"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. And that which remaineth of the flesh and of the bread shall ye burn with fire. 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 for you. 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" (vv. 31-35).
These verses furnish a marvelous type of Christ and His people feeding together on the results of atonement. Having been anointed together on the ground of the shed blood, Aaron and his son are presented to our view as shut in within the precincts of the Tabernacle during "seven days" – a striking figure of the present position of Christ and His members shut in with God and waiting for the manifestation of glory. Blessed position; blessed portion; and blessed hope. To be associated with Christ, shut in with God, waiting for the day of glory and feeding on the riches of divine grace in the power of holiness are precious privileges. We pray for a capacity to take them in, a heart to enjoy them, and a deeper sense of their magnitude. May our hearts withdrawn from that pertaining to this present world, so that we may feed on the contents of "the basket of consecrations" – our proper food as priests in the sanctuary of God.
"And it came to pass on the eighth day, that Moses called Aaron, and his sons, and the elders of Israel. And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; also a bullock and a ram for peace offerings, to sacrifice before the Lord; and a meat offering mingled with oil; for TODAY THE LORD WILL APPEAR UNTO YOU" (Lev. 9:1-4; emphasis added).
The "seven days" being over, during which Aaron and his sons were shut in the Tabernacle, the whole congregation is now introduced, and the glory of Jehovah unfolds, giving completeness to the whole scene. Shadows of good things to come pass before us, in divine order. In the first place, Aaron and his sons washed with water – a type of Christ and His people as viewed in God's eternal decree, sanctified together in purpose (Lev. 8:6). Then we have the mode and order in which this purpose was to be carried out. In solitude, Aaron is robed and anointed – a type of Christ as sanctified and sent into the world and anointed by the Holy Spirit.3 Then, we have the presentation and acceptance of the sacrifice, in virtue of which Aaron and his sons were anointed and sanctified together (vv. 14 - 29); a type of the cross in its application to those who now constitute Christ's priestly household, who are united to Him, anointed with Him, hidden in Him, and expecting with Him "the eighth day," when He with them will be manifested in all the brightness of glory that belongs to Him in the eternal purpose of God.4 Finally, we have Israel brought into full enjoyment of the results of atonement. They are gathered before the Lord: "And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and Peace offerings."5
"What, now, we may legitimately enquire, remains to be done? Simply that the topstone should be brought forth with shoutings of victory and hymns of praise. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, THEY SHOUTED, AND FELL ON THEIR FACES" (vv. 23, 24; emphasis added).
This was the shout of victory – the prostration of worship. All was complete. The sacrifice; the robed and mitred priest; the Priestly family associated with their Head in priestly benediction; the appearance of the King and Priest. In short, nothing was lacking and therefore the divine glory appeared and the whole assembly fell prostrate in adoring worship. Altogether, it is a magnificent scene – a beautiful shadow of good things to come. We need to remember that all foreshadowed here will, before long, be fully actualized. In the full value and power of accomplished atonement, our great High Priest has passed into the heavens. He is now hidden there, but when time has run its course the manifested presence of the Royal Priest will once again be visible. "The good things to come" are surely worth waiting for – things in which He shall be eternally glorified and His people eternally blessed.
