Having considered the doctrine of sacrifice as unfolded in the first seven chapters of this book we now approach the subject of priesthood. The two subjects are intimately connected. The sinner needs a sacrifice, the believer needs a priest. We have both the one and the other in Christ, who having offered Himself without spot to God, entered upon the sphere of His priestly ministry in the sanctuary above. We need no other sacrifice, no other priest. Jesus is divinely sufficient. He imparts the dignity and worth of His own Person to every office He sustains, and to every work He performs. When we see Him as a sacrifice we know that we have in Him all that a perfect sacrifice could be, and when we see Him as a priest we know that every function of the priesthood is perfectly discharged by Him. As a sacrifice He introduces His people into a settled relationship with God, and as a priest He maintains them therein 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 by practice we are brought nigh to God by the blood of the cross. We are brought into an established relationship with Him. We stand before Him as the fruit of His own work. He has put away our sins in such a manner as suits Himself, so that we might be before Him to the praise of His name as the exhibition of what He can accomplish through the power of death and resurrection.
But though so fully delivered from everything that could be against us, though so perfectly accepted in the Beloved, though so complete in Christ, though so highly exalted, yet are we in ourselves while down here poor feeble creatures ever 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 in the full integrity of that place and relationship in which through grace we stand. He “ever liveth to make intercession for us” (Heb. 7:2525Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25)). We could not stand for a moment down here if He were not living for us up there. “Because I live, ye shall live also” (John 14:1919Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. (John 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. 5:1010For 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. (Romans 5:10)). The death and the life are inseparably connected in the economy of grace. But, be it observed, the life comes after the death. It is Christ’s life as risen from the dead, and not His life down here, that the apostle refers to in the last-quoted passage.
This distinction is eminently worthy of my reader’s attention. The life of our blessed Lord Jesus while down here was, I need hardly remark, infinitely precious; but He did not enter upon His sphere of priestly service until He had accomplished the work of redemption. Nor could He have done so, inasmuch as “it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood” (Heb. 7:1414For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. (Hebrews 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. 8:3-43For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: (Hebrews 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. 9:11-12,2411But 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; 12Neither 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 us. (Hebrews 9:11‑12)
24For 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: (Hebrews 9:24)).
Heaven, not earth, is the sphere of Christ’s priestly ministry; and on that sphere He entered when He had offered Himself without spot to God. He never appeared as a priest in the temple below. He oft-times went up to the temple to teach, but never to sacrifice or burn incense. There never was any one ordained of God to discharge the functions of the priestly office on earth save Aaron and his sons. “If He were on earth, He should not be a priest.” This is a point of much interest and value in connection with the doctrine of priesthood. Heaven is the sphere, and accomplished redemption — the basis of Christ’s priesthood. Save in the sense that all believers are priests (1 Peter 2:55Ye 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 Peter 2:5)), there is no such thing as a priest upon 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. Apostolic succession itself, could it be proved, would be of no possible value here, inasmuch as the apostles themselves were not priests, save in the sense above referred to. The feeblest member of the household of faith is as much a priest as the Apostle Peter himself. 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 Peter 2:55Ye 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 Peter 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. 13:15-1615By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:15‑16)).
If one of the direct descendants of the house of Aaron were converted to Christ, he would enter upon an entirely new character and ground of priestly service. And be it observed that the passages just quoted present the two great classes of spiritual sacrifice which the spiritual priest is privileged to offer. There is the sacrifice of praise to God, and the sacrifice of benevolence to man. There is a double stream continually going forth 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 forth to a needy world. The spiritual priest stands with one hand lifted up to God in the presentation of the incense of grateful praise; and the other opened wide to minister in genuine beneficence to every form of human need.
Were these things more distinctly apprehended, what hallowed elevation and what moral grace would they not impart to the Christian character! Elevation, inasmuch as the heart would ever be lifted up to the infinite Source of all that is capable of elevating — moral grace, inasmuch as the heart would ever be kept open to all demands upon its sympathies. The two things are inseparable. Immediate occupation of heart with God must of necessity elevate and enlarge. But, on the other hand, if one walks at a distance from God, the heart will become groveling and contracted. Intimacy of communion with God — the habitual realization of our priestly dignity, is the only effectual remedy for the downward and selfish tendencies of the old nature.
Having said thus much on the subject of priesthood in general, both as to its primary and secondary aspects, we shall 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.” There is special grace unfolded here. 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 at every movement in the solemn and impressive service of consecration. The humblest member of the assembly had his own place. Each one, the lowest as well as the highest, was permitted to gaze upon the person of the high priest, upon the sacrifice which he offered, and upon the robes which he wore. Each one had his own peculiar need, and the God of Israel would have each to see and know that his need was fully provided for by the varied qualifications of the high priest who stood before him. Of these qualifications the priestly robes were the apt typical expression. Each portion of the dress was designed and adapted to set forth some special qualification in which the assembly as a whole, and each individual member, would of necessity be deeply interested. The coat, the girdle, the robe, the ephod, the breastplate, the Urim and the Thummim, the miter, the holy crown — all told out the varied virtues, qualifications and functions of the one who was to represent the congregation and maintain the interests thereof in the divine presence.
Thus it is the believer can with the eye of faith behold his great High Priest in the heavens and see in Him the divine realities of which the Aaronic vestments were but the shadows. The Lord Jesus Christ is the holy One, the anointed One, the mitered 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 robe of the high priest both point to Him — both were designed of God to set Him forth. If it be a question of conscience, the blood of the sacrifice meets it according to the just claims of the sanctuary. Grace has met the demand of holiness.
And then, if it be a question of the need connected with the believer’s position down here, he can see it all divinely answered in the official robes of the high priest.
And here let me say there are two ways in which to contemplate the believer’s position — two ways in which that position is presented in the word, which must be taken into account before the true idea of priesthood can be intelligently laid hold of. The believer is represented as being part of a body of which Christ is the Head. This body, with Christ its Head, is spoken of as forming one man, complete in every respect. 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 (see 1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13); Eph. 2:5-105Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. 10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:5‑10); Col. 2:6-156As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9For in him dwelleth all the fulness of the Godhead bodily. 10And ye are complete in him, which is the head of all principality and power: 11In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. (Colossians 2:6‑15); 1 John 4:77Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. (1 John 4:7)).
Then again, the believer is contemplated as in the place of need, weakness, and dependence down here in this world. He is ever exposed to temptation, prone to wander, liable to stumble and fall. As such, he continually stands in need of the perfect sympathy and powerful ministrations of the High Priest, who ever appears in the presence of God in the full value of His Person and work, and who represents the believer and maintains his cause before the throne.
Now my reader should ponder both these aspects of the believer in order that he may see not only what highly exalted and privileged place he occupies with Christ on high, but also what ample provision there is for him in reference to his every need and weakness here below. This distinction might further be developed in this way. The believer is represented as being of the church and in the kingdom. As the former, heaven is his place, his home, his portion, the seat of his affections. As the latter, he is on earth in the place of trial, responsibility, and conflict. Hence, therefore, priesthood is a divine provision for those who though being of the church and belonging to heaven, are nevertheless in the kingdom and walking on the earth. This distinction is a very simple one, and when apprehended explains a vast number of passages of scripture in which many minds encounter considerable difficulty. A comparison of the Epistle to the Ephesians with the First Epistle of Peter will furnish the reader with much valuable instruction in reference to the double aspect of the believer’s position. The former shows him as seated in heaven; the latter, as a pilgrim and a sufferer on earth.
In looking into the contents of the chapters which lie open before us, we may remark three things put prominently forward, namely, the authority of the word, the value of the blood, the power of the Spirit. These are weighty matters; matters of unspeakable importance; matters which must be regarded by every Christian as unquestionably vital and fundamental.
And first, as to the authority of the word, it is of the deepest interest to see that in the consecration of the priests, as well as in the entire range of the sacrifices, we are brought immediately 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. 8:55And Moses said unto the congregation, This is the thing which the Lord commanded to be done. (Leviticus 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. 9:66And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. (Leviticus 9:6)). Let these words sink down into our ears. Let them be carefully and prayerfully pondered. They are priceless words. “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 the elders, or the opinion of the doctors. Moses knew nothing of such sources of authority. To him there was one holy, elevated, paramount source of authority, and that was the word of Jehovah, and he would bring every member of the assembly into direct contact with that blessed source. This gave assurance to the heart, and fixedness to all the 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 had spoken, and all that was needed was to hear what He had said, and obey. Neither tradition nor expediency has any place in the heart that has learned to prize, to reverence, and to obey the word of God.
And what was to be the result of this strict adherence to the word of God? A truly blessed result, indeed. “The glory of the Lord shall appear unto you.” Had the word been disregarded the glory would not have appeared. The two things were intimately connected. The slightest deviation from “thus saith Jehovah” would have prevented the beams of the 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 aught which that word commanded, Jehovah would not have manifested His glory. He could not sanction by the glory of His presence the neglect or rejection of His word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.
Oh, that all this were more solemnly considered in this day of tradition and expediency! I would, in earnest affection, and in the deep sense of personal responsibility to my reader, exhort him to give diligent heed to the importance of close — I had almost said severe — adherence and reverent subjection to the word of God. Let him try everything by that standard and reject all that comes not up to it; let him weigh everything in that balance, and cast aside all that is not full weight; let him measure everything by that rule and refuse all deviation. If I could only be the means of awakening one soul to a proper sense of the place which belongs to the word of God I should feel I had not written my book for naught or in vain.
Reader, pause, and 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, it is of the very deepest moment, the very last importance. If you find that you have been in any wise connected with or involved in aught that wears not the distinct stamp of divine sanction, reject it at once and forever. Yes, reject it, though arrayed in the imposing vestments of antiquity, accredited by the voice of tradition, and putting forward the almost irresistible plea of expediency. If you cannot say in reference to everything with which you stand connected, “This is the thing which the Lord hath commanded,” then away with it unhesitatingly, away with it forever. Remember these words, “As He hath done this day, so the Lord hath commanded to do.” Yes; remember the “as” and the “so”; see that you are connecting them in your 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. 8:3636So Aaron and his sons did all things which the Lord commanded by the hand of Moses. (Leviticus 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. 9:23-2423And 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. 24And 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. (Leviticus 9:23‑24)). Here we have an “eighth day” scene — a scene of resurrection glory. Aaron, having offered the sacrifice, lifted up his hands in priestly benediction upon the people; and then Moses and Aaron retire into the tabernacle, and disappear, while the whole assembly is seen in waiting outside. Finally, Moses and Aaron, representing Christ in His double character as priest and king, come forth, and bless the people; the glory appears in all 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.
Now all this was literally enacted at the consecration of Aaron and his sons. And, moreover, all this was the result of strict adherence to the word of Jehovah. But, before I turn from this branch of the subject, let me remind the reader that all that these chapters contain is but “a shadow of good things to come.” This, indeed, holds good in reference to the entire Mosaic economy (Heb. 10:11For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)). Aaron and his sons, together, represent Christ and His priestly house. Aaron alone represents Christ in His sacrificial and intercessory functions. Moses and Aaron, together, represent Christ as king and priest. “The eighth day” represents the day of resurrection glory, when the congregation of Israel shall see the Messiah seated as a Royal Priest upon His throne, and when the glory of Jehovah shall fill the whole earth, as the waters cover the sea. These sublime truths are largely unfolded in the word, they glitter like gems of celestial brilliancy all along the inspired page; but, lest they should to any reader wear the suspicious aspect of novelty, I shall refer him to the following direct scripture proofs, namely, Numbers 14:2121But as truly as I live, all the earth shall be filled with the glory of the Lord. (Numbers 14:21); Isaiah 9:6,7; 11; 15:6-12; 32:1-2; 35; 37:31-32; 40:1-5; 54; 59:16-21; 60-666For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. (Isaiah 9:6‑7)
1Behold, a king shall reign in righteousness, and princes shall rule in judgment. 2And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. (Isaiah 32:1‑2)
31And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 32For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. (Isaiah 37:31‑32)
1Comfort ye, comfort ye my people, saith your God. 2Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. 3The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. 4Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. (Isaiah 40:1‑5)
16And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. 17For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. 18According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. 19So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. 20And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. 21As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. (Isaiah 59:16‑21) here and there; Jer. 23:5-8; 30:10-24; 33:6-225Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. 7Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; 8But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. (Jeremiah 23:5‑8)
10Therefore fear thou not, O my servant Jacob, saith the Lord; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. 11For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. 12For thus saith the Lord, Thy bruise is incurable, and thy wound is grievous. 13There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. 14All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. 15Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. 16Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. 17For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after. 18Thus saith the Lord; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. 19And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. 20Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. 21And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord. 22And ye shall be my people, and I will be your God. 23Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked. 24The fierce anger of the Lord shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it. (Jeremiah 30:10‑24)
6Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. 7And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 8And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. 9And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. 10Thus saith the Lord; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, 11The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. 12Thus saith the Lord of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down. 13In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the Lord. 14Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. 17For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel; 18Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. 19And the word of the Lord came unto Jeremiah, saying, 20Thus saith the Lord; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; 21Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. 22As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. (Jeremiah 33:6‑22); Ezek. 48:3535It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:35); Dan. 7:13-1413I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:13‑14); Hos. 14:4-94I will heal their backsliding, I will love them freely: for mine anger is turned away from him. 5I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. 6His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. 7They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. 8Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. 9Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. (Hosea 14:4‑9); Zeph. 3:14-2014Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15The Lord hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. 16In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 17The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. 18I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. 19Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. 20At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. (Zephaniah 3:14‑20); Zech. 3:8-10; 6:12-13; 148Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH. 9For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in one day. 10In that day, saith the Lord of hosts, shall ye call every man his neighbor under the vine and under the fig tree. (Zechariah 3:8‑10)
12And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: 13Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. (Zechariah 6:12‑13).
Let us now consider the second point presented in our section, namely, the efficacy of the blood. This is unfolded with great fullness and put forward in great prominence. Whether we contemplate the doctrine of sacrifice or the doctrine of priesthood, we find the shedding of blood gets 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. 8:14-1514And 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. 15And 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. (Leviticus 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” (vss. 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” (vss. 22-24).
The import of the various sacrifices has been in some degree developed in the opening chapters of this volume, but the passages just quoted serve to show the prominent place which the blood occupies in the consecration of the priests. A blood-stained ear was needed to hearken to the 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 all the vessels of the ministry, and with all the functions of the priesthood. Throughout the entire range of Levitical service we observe the value, the efficacy, the power, and the wide application of the blood. “Almost all things are by the law purged with blood” (Heb. 9:2222And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Hebrews 9:22)). Christ has entered by His own blood into heaven itself. He appears on the throne of the Majesty in the heavens, in the value of all that He has accomplished on the cross. His presence on the throne attests the worth and acceptableness of His atoning blood. He is there for us. Blessed assurance! He ever liveth. He never changeth; and we are in Him, and as He is. He presents us to the Father in His own eternal perfectness, and the Father delights in us as thus presented even as He delights in the One who presents us.
This identification is typically set forth in Aaron and his sons laying their hands upon the head of each of the sacrifices. They all stood before God in the value of the same sacrifice. Whether it were 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 the holy oil before ever his sons were clothed or anointed. The reason of this is obvious. Aaron, when spoken of by himself, typifies Christ in His own peerless excellency and dignity; and, as we know, Christ appeared in all His own personal worth and was anointed by the Holy Spirit previous to the accomplishment of His atoning work. In all things He has the preeminence (Col. 1). Still there is the fullest identification afterward 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.
This truth of the distinctness and yet oneness of the Head and members leads us naturally to our third and last point, namely, the power of the Spirit. We may remark 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 thereof ascends to God, and the One who offered it ascends in the power of resurrection, and takes His place on high. All this comes in between the anointing of the Head and the anointing of the members.
Let us quote and 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 miter upon his head: also upon the miter, 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. 8:7-127And 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. 8And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. 9And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses. 10And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. 11And 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. 12And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him. (Leviticus 8:7‑12)).
Here we have Aaron presented alone. The anointing oil is poured upon his head, and that, too, 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, mitered and anointed; and not only so, but as each garment was put on, as each act was performed, as each ceremony was enacted, it was seen to be immediately founded upon the authority of the word. There was nothing vague, nothing arbitrary, nothing imaginative. All was divinely stable. The need of the congregation was fully met, and met in such a way as that it could be said, “This is the thing which Jehovah commanded to be done.”
Now in Aaron anointed alone, previous to the shedding of the blood, we have a type of Christ who, until He offered Himself upon the cross, stood entirely alone. There could be no union between Him and His people, save on the ground of death and resurrection. This all-important truth has already been referred to, and in some measure developed in connection with the subject of sacrifice, but it adds force and interest to it to see it so distinctly presented in connection with the question of priesthood. Without shedding of blood there was no remission — the sacrifice was not completed. So also without shedding of blood Aaron and his sons could not be anointed together. Let the reader note this fact. Let him be assured of it, it is worthy of his deepest attention. We must ever 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 to the heart and understanding what that order means.
“And Moses took of the anointing oil, and or 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. 8:3030And 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. (Leviticus 8:30)). Why were not Aaron’s sons anointed with him at verse 12? Simply 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” (John 17:1919And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19)). The reader who could lightly pass over so marked a circumstance, or say it meant nothing, has yet to learn to value aright the types of the Old Testament scriptures, “the shadow of good things to come.” And, on the other hand, the one who admits that it does mean something, but yet refuses to inquire and understand what that something is, is doing serious damage to his own soul, and manifesting but 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” (vss. 31-35).
These verses furnish a fine type of Christ and His people feeding together upon the results of accomplished atonement. Aaron and his sons, having been anointed together on the ground of the shed blood, are here 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 during the entire of this dispensation, shut in with God, and waiting for the manifestation of the glory. Blessed position! Blessed portion! Blessed hope! To be associated with Christ, shut in with God, waiting for the day of glory and, while waiting for the glory, feeding upon the riches of divine grace in the power of holiness are blessings of the most precious nature, privileges of the very highest order. Oh, for a capacity to take them in, a heart to enjoy them, a deeper sense of their magnitude! May our hearts be withdrawn from all that pertains to this present evil world, so that we may feed upon the contents of the basket of consecrations, which is 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 TO DAY THE LORD WILL APPEAR UNTO YOU” (Lev. 9:1-41And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; 2And 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. 3And 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; 4Also a bullock and a ram for peace offerings, to sacrifice before the Lord; and a meat offering mingled with oil: for to day the Lord will appear unto you. (Leviticus 9:1‑4)).
The seven days being over during which Aaron and his sons were shut in in the retirement of the tabernacle, the whole congregation is now introduced, and the glory of Jehovah unfolds itself. This gives great completeness to the whole scene. The shadows of good things to come are here passing before us in their divine order. The eighth day is a shadow of that bright millennial morning which is about to dawn upon this earth, when the congregation of Israel shall behold the true Priest coming forth from the sanctuary, where He is now, hidden from the eyes of men, and with Him a company of priests, the companions of His retirement, and the happy participators of His manifested glory. In short, nothing as a type or shadow could be more complete. 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. 8:66And Moses brought Aaron and his sons, and washed them with water. (Leviticus 8:6)). Then we have the mode and order in which this purpose was to be carried out. Aaron in solitude is robed and anointed — a type of Christ as sanctified and sent into the world, and anointed by the Holy Spirit (vss. 7-12; comp. Luke 3:21-2221Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. (Luke 3:21‑22); John 10:36; 12:2436Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? (John 10:36)
24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24)). Then we have the presentation and acceptance of the sacrifice, in virtue of which Aaron and his sons were anointed and sanctified together (vss. 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 with Him, and expecting with Him “the eighth day,” when He with them shall be manifested in all the brightness of that glory which belongs to Him in the eternal purpose of God (John 14:1919Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. (John 14:19); Acts 2:33; 19:1-733Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. (Acts 2:33)
1And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 7And all the men were about twelve. (Acts 19:1‑7); Col. 3:1-41If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. 3For ye are dead, and your life is hid with Christ in God. 4When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:1‑4)). Finally, we have Israel brought into the full enjoyment of the results of accomplished 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 (see Lev. 9:1-221And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; 2And 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. 3And 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; 4Also a bullock and a ram for peace offerings, to sacrifice before the Lord; and a meat offering mingled with oil: for to day the Lord will appear unto you. 5And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the Lord. 6And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. 7And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the Lord commanded. 8Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself. 9And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: 10But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar; as the Lord commanded Moses. 11And the flesh and the hide he burnt with fire without the camp. 12And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar. 13And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar. 14And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar. 15And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first. 16And he brought the burnt offering, and offered it according to the manner. 17And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning. 18He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about, 19And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver: 20And they put the fat upon the breasts, and he burnt the fat upon the altar: 21And the breasts and the right shoulder Aaron waved for a wave offering before the Lord; as Moses commanded. 22And 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. (Leviticus 9:1‑22)).
What now, we may legitimately inquire, 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” (vss. 23-24). This was the shout of victory, the prostration of worship. All was complete. The sacrifice, the robed and mitered priest, the priestly family associated with their Head, the 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. It is altogether a truly magnificent scene, a marvelously beautiful shadow of good things to come. And be it remembered that all which is here shadowed forth will before long be fully actualized. Our great High Priest has passed into the heavens in the full value and power of accomplished atonement. He is hidden there now, and with Him all the members of His priestly family; but when the seven days have run their course, and the eighth day casts its beams upon the earth, then shall the remnant of Israel — a repentant and an expectant people — hail with a shout of victory the manifested presence of the Royal Priest, and in immediate association with Him shall be seen a company of worshippers occupying the most exalted position. These are “the good things to come” — things surely well worth waiting for, things worthy of God to give, things in which He shall be eternally glorified, and His people eternally blessed.