IT is very interesting to observe that in Exodus, Leviticus, and Numbers we have the account given of what took place on a certain day of immense importance to the children of Israel, and that in each account we have a totally different set of events described by the Holy Ghost. The observing of this difference will help not a little in the understanding of the different lines on which the record given by God is arranged in each of these three books.
The day is that remarkable day mentioned in Exodus 40:2, 17. In Exodus the divine record shows us the picture of Moses receiving from the hands of the people the fruit of their labor, blessing them, and then setting up in its exact order, according to the command of Jehovah, the tabernacle with all its vessels. As soon as this is done the glory of Jehovah fills His dwelling-place. Then in Leviticus we find that on the same day, as comparison of Exodus 40:9-16, Leviticus 8:10-12, and Numbers 7:1 will show, another wonderful scene takes place, the anointing and consecration of Aaron and his sons as priests. Finally, in Numbers 7:10, we are shown the princes of Israel bringing their gifts for the dedication of the altar. So the setting up in Exodus apparently occupies one day, the consecration in Leviticus seven days, and the dedication in Numbers twelve days. This is interesting and suggestive, and helps to bring out what is the special object of God in each of these three books in connection with His dwelling among His people and its basis, the priesthood and the order of His house, His government and its history.
One thing is very striking, that, with the exception of Leviticus 24:10-23, all the history contained in Leviticus is found in chapters 8 to 10 It is always important to observe what God selects to tell us, because we can discover from it what is in His mind. For example, when in Genesis we find that God dismisses the mighty Babylonian kingdom of Nimrod in three verses, while He occupies twelve chapters with the history of a wandering sheep-owner, and twenty-seven more with the history of his son and grandson, we cannot fail to see that the history of the path of faith is of more interest to God than what the world calls history.
So here the selection of this little bit of history coming in between the order of approach to God, and the subsequent details of the holiness suited to God’s house, shows that everything depended on the priesthood, then shows that priesthood breaking down in the very thing for which they were appointed, and everything is thrown back upon the unfailing mercy of God.
The order of the chapter (Lev. 8.) is marked out, as in Exodus 40, by the words, “as Jehovah had commanded.” We find:
1. Moses brings Aaron and his sons, the bullock, the two rains, and the basket of unleavened bread to the entrance of the tent of meeting, and gathers thither the whole assembly to witness what Jehovah had commanded to be done. This is what they saw:
2. Moses bathes Aaron and his sons with water, and clothes Aaron with his garments of glory and beauty. (Leviticus adds here the inner girdle, and the Urim and Thummim.)
3. Moses anoints the tabernacle, the altar, and the laver. Then he anoints Aaron, and goes on to clothe Aaron’s sons with the priestly vests, girdles, and caps.
4. Moses offers the bullock of the sin offering. (Leviticus adds the important details that he cleansed the altar from sin, and hallowed it, making atonement for it.)
5. Moses offers the ram of the burnt offering. (Leviticus adds the washing of the legs and inwards in water.)
6. Moses presents the ram of consecration, and
(a) puts its blood on the right ear, thumb, and great toe of Aaron and his sons. (Here Exodus adds the sprinkling of the garments with blood and oil).
(b) fills the hands of Aaron and his sons with the fat, shoulder, and bread of the wave offering.
(c) himself waves the breast of the wave offering.
7. Moses completes the hallowing by sprinkling with the anointing oil and the blood on the altar both Aaron and his garments, his sons, and their garments. They then boil and eat the flesh of the consecration offering and the bread left in the basket at the entrance of the tent of meeting, where they remain seven days, day and night, keeping the charge of Jehovah.
Exodus, occupied with the principles upon which God’s dwelling amongst His people depends, adds the details of the continual burnt offering, the handing down of the priestly garments from father to son, and closes with the promise so wonderfully fulfilled in Exodus 40, and Leviticus 10 and 16, “I will meet,” “I will hallow,” “I will dwell” ―most solemn and yet most blessed.
One thing must not be lost sight of, and that is, the place that Moses has in this. Nothing could have been carried out without him. He received the pattern and communicated it. He set up the house. He brings forward the priest and his sons and introduces them, so to speak, to the place where the glory already dwelt. He offers the offerings, fills the hands of the priests, and places them in the position where they were to carry on the whole order of the House of God. All this was the mediator’s work, and must be carefully distinguished from the priest’s work. Nothing could be established without the mediator. Hebrews touches both on Moses’ faithfulness in his position, and on the importance and meaning of Aaron’s office, keeping the two distinct throughout, though both meet in Him whom we are to consider, the Apostle and High Priest of our confession.
After the priesthood is thus established, Aaron in his place, and his sons associated with him, the next thing is the picture of the priesthood fulfilling the office appointed to them, and the result in blessing. It is interesting to notice the occasions upon which blessing is pronounced upon the people in their journey: ―
1. Moses blesses the people after they have completed the work of the tabernacle (Exod. 39:43).
2. Aaron blesses the people after he has completed the priestly work ordained in Leviticus 9:22.
3. Moses and Aaron come out from the tent of meeting and bless the people (Lev. 9:23).
4. Balaam blesses Israel (Num. 24:9; Deut. 23:5).
5. Moses blesses the people before his death (Deut. 33:1).
Then comes the supreme test of the whole order of the things thus set up, the glory of Jehovah appears to all the people, and fire comes out from Jehovah and consumes the burnt offering on the altar. This brings out the failure that must be found in everything that depends in any way upon man. The failure is a double one.
1. Nadab and Abihu offer strange fire before Jehovah “which He had not commanded them.” As ever, disobedience is the cause of the breakdown. At once the very fire which had come out from Jehovah to consume the burnt offering, comes out to consume them; judgment comes from the place whence blessing had come.
2. The goat of the sin offering which should have been eaten by the priests in a holy place, is found to have been burnt. But this had been given to the priests that they might bear the iniquity of the people, to make atonement for them before Jehovah. Hence the very essential part of the priests’ service breaks down at the outset.
These two failures are closely connected. Failure in obedience leads to failure in that service which depends on obedience. There are always the deepest reasons for obedience; the character of Christ is always involved, for His obedience always was in type, and is now in reality, the obedience to which we are sanctified. We need not know the reasons for obedience. It is enough to obey, but we may be certain that disobedience will spoil for the time the display of what God counts most precious, and guards most jealously.
But His mercy endureth forever, and He has a way out of the hopeless breakdown, for it was as hopeless as that of Exodus 32. The 16th of Leviticus shows this. Instead of the goat of the people which should have been eaten by the priests, we have the fullest type of the work of the blessed Lord Himself, both in propitiation and in substitution, and it becomes the ground on which God can continue to dwell amongst His people. Aaron takes the ground of failure, and Moses is content. So ends this brief but wonderful bit of history where we have the pattern of blessing and its source, and the secret of failure, and the mercy of God behind it all.
Answers to Questions
1. Answered above.
2. The first thing they had to do after having their hands filled (that is the meaning of consecration), was to feed on the ram of consecration, and on the bread, and to wait at the entrance of the tent of meeting seven days (Lev. 8:31-36).
3. Answered above. The portion that Moses received, and which he handed over as a perpetual portion for the priests, was the breast of the wave offering (Lev. 8:29).
4. In Genesis 15:17 we find the covenant established by the burning lamp passing between the severed pieces of the victims. The other occurrences are Lev. 9:24, Judges 6:21, 1 Chron. 21:26, 2 Chron. 7:1,
1 Kings 18:38.
Subject for August.
―the Law of Clean and Unclean Things (Lev. 11.).
The following questions may be searched out and answered: ―
1. What are the principal differences between the law in Leviticus 11 and in Deuteronomy 14.
2. How is the thought of uncleanness taken up by the prophets?
3. What is the Lord’s teaching in the Gospels as to uncleanness and defilement?
4. What scriptures show the attitude of Peter and Paul towards ceremonial uncleanness.
B. S. ED.