There is a characteristic difference between this chapter and chapter 14. The anointing was the first thing, the object here, though as to the sons, blood was needed for it, and it was only properly on the high priest. The blood-sprinkling was the main point in the latter, the anointing followed it and was applied where the blood was-not in the case of the priests. In the consecration of the priests, Aaron is anointed by the oil being poured on his head, alone and without blood.
7. Note, there were two girdles, one on the tunic or shirt, and one, the girdle of the ephod; this is to be remembered. Ha m'il (exterior tunic or robe) is called in Ex. 29:55And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: (Exodus 29:5), the Ha m'il of the ephod. It appears from Exodus that lo (unto him) is the high priest, not the ephod, "Thou shalt bind him with it" (the curious girdle); but I apprehend his binding the ephod to him with it, though qua clothed with the ephod, it was a loose cloak, but thus bound to him by a girdle, which bound him, though not the first under-girdle. But another question arises: what does be (therewith) refer to? Several refer to the ephod, and I am disposed to think it right-it gives greater force to the girdle, for the practical force there is as Piscator gives it: "And thus he clothed him (legte um) with it " the ephod, i.e., he had the ephod as a close clothing bound on him by means of the khe-sheb (curious girdle).
10. Here as to places, and Aaron by himself, all is anointed without blood.
Heb. 9 speaks of sprinkling all with blood too, but here the tabernacle, vessels and Aaron are anointed without blood- it is viewed in another light. Josephus states the same fact in his Antiquities (iii, 8, 6. T. i, 162, Hav). But if this tradition be correct, as Heb. 9 shows it is, the leaving it out here gives a more full typical intention to this passage. Hence why was the altar?
12. The oil is poured on his head-this was not done, even after the blood, with the sons. The mingled blood and oil was sprinkled on all.
10-12. The tabernacle and all the things in it were anointed, the altar seven times, and then Aaron-pouring of the oil on his head to sanctify him. This was the whole thing complete-all was devoted, consecrated to God, not merely created good, but entirely sanctified to Him in a divine power of consecration, but more especially the altar. In the whole universe when absolutely consecrated to God, there is nothing like the Cross in its character of divine power of sanctification to God. With that goes the application of death in purifying in its efficacy, and its basis in Christ's work and God's decree as the one way of righteousness. It is not said the laver seven times, but it goes with that which was seven times anointed—the perfect and full power of the Eternal Spirit. Then Aaron is anointed by pouring of the oil on his head; He takes His consecrated place as consecrated priest, perfect in Himself and in the power of the Eternal Spirit, Priest to God in the scene consecrated to God. This was Christ, and that in which He served in itself; blood was not in question, nor sin (compare Ephesians, end of chapters 3 and 4).
13. Then the sons are brought, yet not now separated from Aaron-now all is looked at as having sin and defilement on it. The simple consecration which precedes will not do when we are brought into the scene. It was in a certain sense holier and higher, but now blood was needed-not merely an altar, which meant absolute consecration to God such as Christ's, but blood sprinkling, and this was done.
15. Y'khat-te (he made expiatory purification).
Although the tabernacle and all its furniture was sprinkled with blood on the great day of atonement, thus marking the reconciliation of all things by redemption, yet, on the setting up of the tabernacle, it was anointed along with and even before Aaron, without any blood, when the garments for glory and beauty were put upon him. Although, as regards the entrance of sin, the purifying by blood was needed, and hence, even at the time of consecrating, the altar where men came in respect of sin; was purified with blood-yet it is very sweet to think that as regards Christ's Person (for in the beginning of this chapter Aaron is taken alone-when the altar is purified, it is Aaron and his sons) and the title and perfection which He has, the whole scene of all things is filled with the blessedness and claim and power of Christ, according to the excellency of His Person, by the power of the Holy Ghost asserting and making it good-divine excellency!
As Christ's manhood was anointed by the Holy Ghost without measure, that He might divinely act by it in the manifestation of this grace, and every movement of the Man be the effect of the energy of the Holy Ghost, so that He spoke the words of God, and worked the works of God—these of course personally united—so, according to the manner of such a claim over it, and dwelling in it as can be in the mere universe, the divine excellency fills it in connection with the Person of the great High Priest Jesus; the power of the Holy Ghost, of which the savor and fullness is in Him whose title and glory the Holy Ghost makes good, fills and claims the universe.
Note, too, in verse 12 of chapter 21, the high priest was never to go out of the tabernacle. So indeed is it with Jesus; but then, in both these cases, we must remark that in connection with man, these figures have never had their simple fulfillment. In the Person of Christ we can contemplate them in indefeasible title, but He never wore, after He had historically to do with man, the garments of glory and beauty, nor went into the holy place in them, but only on the day of atonement, and then in linen garments. Hence, as we have seen, on that day the tabernacle and all was sprinkled with blood.
Further, on the day of atonement, the blood was brought within the veil, because if Christ had not done this, Israel could not, after all, have been blessed. The goat was primarily and properly for Israel, but in the priestly application of blessing, the blood is shed on the altar, and the priest blesses from the altar as outside.
In verse 15 it is not, I believe, reconciliation upon it, but of it; that is the sense of l'kap-per a-lay (to make propitiation of it) as elsewhere.
23. Then Aaron who is now identified with his sons, is sprinkled with blood on his ear, hand, and foot as they are, and they offer a wave-offering, which Moses burns on the purified altar-purified by the blood of the ram of consecration, as of the sin and burnt-offering-and then he took of the anointing oil and of the blood on the altar, and sprinkled it on Aaron and his garments, his sons and his sons' garments with him.
The blood was the blood which was upon the altar, not standing on it, but upon it. They were consecrated according to the efficacy and power and character of that blood sprinkling, in which, not merely sins were cleansed, though that were true, but God was glorified in His own nature and glory in the sacrifice of Christ, in which His holy and righteous claim was satisfied, and His glory made good. And though it is evident that Christ had nothing to be cleansed from, and needed no blood-shedding, as verses 10-12 indeed express it, yet He is in His present place in the virtue and power of that blood. He is raised from the dead en aimati (in the power of the blood) of the everlasting covenant. Having taken our sins, He is entered in as Priest in the power of that blood, which He Himself shed for us. It is not only that we are sprinkled with it, blessedly true as that is, but He is entered into the exercise of priesthood in the power of it, for us indeed, but in the measure of His divine glory, for in that work God Himself was glorified-all He is, displayed and made good in revelation in it.
Christ was consecrated to God in blood, not surely because He needed it, but that His obedience, by which we are saved, was unto death, and He is to God and loved of the Father according to the sacrifice of Himself-His laying down His life, yet it was only for us, yet withal for God's glory.
27. My impression is that t' nu-phah (wave-offering) is more " consecration " T'ru-mah (heave-offering) more " offering."
30. Note, the anointing oil was poured on Aaron's head, alone by himself, in verse 12. After washing all (himself and his sons) together (v. 6)-now, in verses 23, 24, he puts the blood on the three places, on Aaron by himself, and the sons by themselves but on all. Now he takes of the oil and the blood and sprinkles of it on him, his garments-them and their garments " with him."
There is no pouring the oil now on Aaron's head, Christ in fact was anointed with the Holy Ghost alone, the holy, righteous and obedient One; hence, when the blood comes in, He is not anointed with the pouring of oil on Him, nor was oil poured on the head of the sons, but as Christ received the Holy Ghost (Acts 2) from the Father for us when He went up having accomplished the sacrifice, and by Himself purged our sins, and so associated us with Himself-when the oil and the blood is sprinkled on Aaron, his garments, and his sons and sons' garments with him. It is not his personal consecration- that was a fact and done apart without blood-but the bringing in the sons into the place (though subordinately) with him, and then the blood (He having been obedient unto death in all) on ear and hand and foot comes in, that we may be associated with Him, and He exercise the priesthood, in the power of that blood-shedding, towards God, and for us. In Christ it was the measure of perfectness-in us of cleansing -in both of consecration to God; none of the sons receive it on the head independently, they are associated with Him. So the washing of Aaron and his sons was the same, for in water—cleansing, death to sin and life to God—the measure is alike. He died to sin-we reckon ourselves dead to it, have died. In that He lives, He lives to God, and we are alive to God through Him—He is our life, and has died for us, and we have to arm ourselves with the same mind.
All the tabernacle and its vessels are anointed when Aaron is, without blood as he is, and so the altar and vessels to sanctify them. Then, when Aaron and his sons are to be anointed, he sprinkles the altar with blood-the altar was sprinkled with blood to sanctify it, to make reconciliation upon it (of it)-this before putting any on Aaron and his sons. Aaron's sons are brought (not Aaron and his sons) and then Aaron and his sons put their hands on the head of the bullock, and so on the burnt-offering before the ram of consecration. But this subject requires more investigation.
In Ex. 29, directions are given for anointing Aaron with oil alone, and then him and his sons when sprinkled with blood-but not to anoint the tabernacle with oil; otherwise it is what is carried out here in this chapter. Its object is the priests; the direction to anoint the tabernacle is in Exodus 30:26-2926And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 27And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28And the altar of burnt offering with all his vessels, and the laver and his foot. 29And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. (Exodus 30:26‑29). But when the tabernacle was set up, it was not then anointed-the cloud filled it, so that none could enter it, not even Moses. Then in the Hebrews, where the Holy Ghost had another object, the tabernacle and all the vessels are said to have been sprinkled with blood. In the chapter before us, the object is service connected with sacrifice, these last having been fully gone into in chapters 1-7. The altar therefore is here sprinkled with blood in connection with Aaron's sons, after all had been anointed with oil in connection with Aaron alone. And then Aaron and his garments, his sons and their garments anointed with him, but here the blood was, as it seems, mixed with it. It is this last chapter which must arrest our attention, first in itself, next, in connection with Heb. 9
This anointing is first of the tabernacle and all vessels, but also the altar seven times, and the laver and its foot; I suppose Christ in Person, the heavenly things He was connected with as come in flesh, and, above all, that on which the victim was to be consecrated and offered -His Person as that on which sacrifice was founded, and that especially was consecrated in the power of the Holy Ghost, so as containing that from which purification flowed. He must be all this for blood and for water, though death comes in for us to have a part in them; so as Son of Man who is in heaven, all was pure and in the power of the Spirit as so said, though divinely true, but to be so must be true in the Man and as it. And this was to be carefully maintained—nothing true for us could be true without it. Then when others are brought in; blood of course is immediately needed, and the full efficacy of sacrifice in every aspect in order to anointing.
But then Christ has to enter in as Man according to the efficacy of this; it is not of course that He needed anything, but that He must be on high when connected with us, according to the title the blood gave Him-the whole glory of God made good and conferred on Him as Man, and us with Him. Heb. 9 takes it up here, it begins with our exclusion, the way into the holiest not yet made manifest, and then shows eternal redemption, and eternal inheritance-a new state of things, and place, and relationship for us obtained by the blood. Hence in our chapter the blood off the altar and the oil go together, because now the anointing, the consecration-the link formed by the Holy Ghost between us -nay the place Christ has taken on high as High Priest, is in virtue of the blood -as One in the presence of God for us, He is so in the virtue of that blood -He is the righteous One, and propitiation (accomplished) there.
The blood has a positive value with God (besides our sins being put away), in the character and power of which Christ has His place as Man on high, and the whole heavenly place as subject of mediation has its standing in it, as the new heavens and earth will. Heb. 9 has its starting-point in sin, and the way into the holiest not open, but then it unfolds, in every respect, the efficacy of the sacrifice as leading into the new condition through the rent veil, and what, as founded on the cross, that new state and condition is. Hence we have the tabernacle and all its vessels sprinkled with blood-a defiled condition of things did not suit this new estate, any more than unpurged consciences could enter. This makes the first part of Lev. 8 so much the more important, but the results of sacrifice are not entered into as in Hebrews, because it is not applied, only the efficacy of blood and oil mixed passes on all.
The " for us " should in no way be in Heb. 9; 12, though indeed in result it be for us-it leads away from the intrinsic efficacy of the work. The point is, it is an eternal redemption; He has settled the matter according to God's nature, and nothing can be called in question again, or that nature must change, which cannot be. In verses 13, 14
(Heb. 9) we have application. But the word " eternal " here is emphatic; it was not a putting away merely of an incurred sin or penalty, but in the power of the Eternal Spirit dealing with the whole question of free access to God in the holiest, according to what He was -a conscience purged for it -and consequently an eternal place, redemption and inheritance before Him -necessarily such, for we are before Him by a once finished work according to what He is. Hence there is a passing away of the first, which typically was founded on blood shedding; the Testator dies -thus the transgressions which ever subsisted under the first covenant were by death cleared, and all connection with the living Testator -once the whole first system -was passed and gone, but gone in the putting away of sin, and we get remission of all which attached to us as alive in flesh (do not so exist before God, for Christ does not as so come in flesh -we know Him so no more) for Christ, the sinless One has died, the heavenly things defiled by sin are purged, and Christ (the Mediator Man) is entered into the true holy place-heaven itself -to appear in the presence of God for us.
Nor was it, of course, as often suffering; He appeared when the whole moral question was brought to an issue, His death the full proof of man's state of sin, and He appeared to put away sin by the sacrifice of Himself. The whole question in the universe was settled to the glory of God; and as we sinners were subject to death and judgment, He also, in particular application, bore the sins of many, and appears, the second time, having no more to do with sin (for He put it away) for them that look for Him, to salvation. Lev. 8 goes further, for it takes up first Christ alone, spotless, sinless, heavenly, the Son of man in heaven, what He was and is in Himself (and so owned by the anointing of the Holy Ghost as Man). Heb. 9 takes up man as incapable of entering, the way into the holiest not open, and the way the High Priest entered showing this state of things; and then by death the whole old state of things and ground of relationship done away -sin put away, our sins borne-and Christ, Man appearing in the heavenly place, in the presence of God for us.
In our chapter we have the altar anointed seven times, the full divine and perfect sanctification so marked; in Hebrews, He offers Himself through the Eternal Spirit -thus Christ enters through blood -He could have entered without but had so abode alone. But entering through blood in the efficacy of His own sacrifice, in which God was glorified and sin put away, He introduces us as Himself, through and according to the value of that blood, into His own place and standing, and now appears for us there-our present state which we are in and know by the Holy Ghost. But Hebrews is more representative, not our being in Him; and the testator question is of importance here, for the old state of things subsists while the testator lives. When he is dead, that is wholly gone, and the object of the will gets into a new place according to it -thus, through verses 17, 18, come in by the bye, they are of all importance. The new covenant is founded on death, its efficacy, but also as ending the old and bringing in the new thing, for death closes all that man lived in.
Notice also here that the tabernacle and altar were anointed with Aaron before the sin-offering, which is not in Ex. 29 It was anointed before Aaron, which shows further that it was not characterized by redemption and priesthood.
NOTE.-In the consecration of Aaron, there is no incense nor blood upon, nor approach to the altar of incense, but the bullock was burned without the camp, as if the blood had been carried into the holy place. Aaron and his sons abode in the court of the tabernacle of the congregation; and note that, though the altar stood first, Aaron was washed before he offered the sin-offering on the altar. They abode now where the Lord met the congregation, and where blood was sprinkled for them, as in the red heifer. All this was done outside the outer veil even. There was nothing of Aaron's place within yet, in any sense, nor association of the people with him there -neither for him, nor the people. The veil or sanctuary was entirely closed, he offers for the people, and blesses them from the offering, i.e., the altar, before he comes down; and then he goes in with Moses, but it is only his being hid-nothing appears of what took place within -he comes out with Moses, and they bless the people, and the glory appears; chap. 9: 23. All they had to say to the sanctuary was to go in and be hid there. But note in chapters 9 and 10 nothing is said but of his acting as previously except in chapter 10; this is (chap. 10:17) I apprehend, a mistake- it is (not blame, but) Moses' reason why he ought to have eaten it. Had it been brought into the holy place, it ought to have been burnt with fire, but it was not, and hence ought to have been eaten; this would make it appear that their conduct (chapter 9:11) was wrong.
Aaron and his sons are all washed together. Then Aaron is anointed, the oil poured on his head, verse 12, alone, without blood. Then as to persons, verse 23, blood on the tip of Aaron's right ear, hand and foot; then verse 24, on those of Aaron's sons; then oil, verse 30, and blood (of the ram of consecration) from off the altar, sprinkled on Aaron, his garments, his sons and sons' garments with him, it-to (with him). In the leper, the blood was placed on each part, and then the oil on each part.
The moral purity of Christ and the Christian, as such, is the same, for Christ is his life, and he is to walk as He walked. But in fact, I need not say, He only was absolutely pure; so he (Aaron) was anointed alone on the head with oil -so Christ was anointed alone, with the Holy Ghost, of course therefore without blood,
Hence, too, the obedience is the same, though we follow Him -His ear, hand and foot were touched with the blood of the sacrifice. His obedience and whole acts and conversation were always in the perfectness of obedience unto death. We follow, apart, on this principle -we reckon ourselves dead—arm ourselves with the same mind, because He has actually died. Then comes union, Aaron and his sons, his garments and his sons' garments were anointed with him-this with oil and blood together, because the value of the blood is known in the power of the Holy Ghost, and here it is not only obedience, but the title and earnest of a heavenly and priestly place along with Christ-though under Him, with Him. The value of the blood of Christ, inasmuch as He has glorified God, is to bring us into the presence and glory of God, and of this the presence of the Holy Ghost is the earnest and power. It is not for spiritual service here, but with Him there. There may be more in it, but I think there is this.
Note that the anointing of the tabernacle was quite a distinct thing from the sprinkling it with blood, and when it was sprinkled with blood, there was no question of anointing. This is of capital importance as to the application of this to the heavenly things themselves. In the consecration of men, the aspersion with blood preceded anointing, while the sacrifice as noted in a previous note was a peace-offering, not a sin-offering -in cleansing the leper, it was a trespass-offering, but the man was anointed after it -in the tabernacle, we have an anointing at the same time as Aaron without blood, and an aspersion with blood without any anointing after it. This last had, as is evident, a proper exclusive character of expiation or atonement.
Note also, that in this chapter the consecration being in connection with the Jewish relationship with God, the vessels of the court only are particularly mentioned, whereas in Exodus 30, all are mentioned in detail (vv. 26-29). This consecration of all, independent of blood, in connection with the person of the high priest, is to be noted.
Note, the double way in which the priest approached; first, the perfect savor of the whole burnt-offering arose to God—he drew nigh in the power of that. Afterward, consecrated by the blood sprinkled on them, their hands were filled with the oiled cake, the unleavened bread and the fat that was to be burned, i.e., Christ anointed, sinless, and dying, offered as a sweet savor. We approach in the infinite and perfect savor of the whole burnt-offering, i.e., Christ as offered up by Himself, so that the acceptance is infinite in its character. For I might find my thoughts of Christ, in recalling His name before the Father, so imperfect that I was more faulty and guilty than acceptable in it. But I approach in the perfection of Christ's sacrifice of Himself; yet it is my privilege to bring Christ, and present Him in memorial before the Father, so as to know the sweetness of communion with the Father in the common sense of the excellence of Christ offered, and I take His estimate of the excellence of the Object as the real one, though I cannot reach it. I know that He is before Him in that perfect savor, and I learn not to think of the imperfection of the degree of my appreciation, but of the excellency of the Object in God's sight. It is a sweet view of the manner of our drawing near to God.
Note.-Aaron was not washed alone at all, i.e., only the saints are washed as priests as well as sprinkled to be anointed. Note also that the tabernacle was anointed with Aaron to sanctify them (the altar seven times). Does this connect the priesthood with Christ as filling all things, ascending up on high, in which He became, or took at least, the place of priest? If so, then why the altar seven times?
34. I do not know whether I have sufficiently noticed it, but surely l'kapper alav is to make atonement or reconciliation "for it" (see chapter 1, etc.) not "upon it." I think it very notable the altar being sprinkled seven times, and all the tabernacle being anointed with oil to begin with before the blood, for the heavenly things thus are so-and Christ as place and altar of offering perfectly so with divine perfection. Then when connected with his sons, the altar already perfect and perfectly holy is, so to speak, made sin; and even He comes from the dead through (in the power of) the blood of the everlasting, covenant, i.e., having taken the sin, He must put it away to take His place and bring them into the new estate prepared for man and God's glory. But the thought is not "if He needed it"—it is in the power of en aimati as long ago remarked, perhaps alluding to Zech. 9:1111As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. (Zechariah 9:11), b'dam b'rithe'kh (by the blood of the covenant). Still having taken the sin on Him, He had to put it away by the sacrifice of Himself, not only for us, but for God's glory, as a part of the counsels of God whose glory He came to make good in love. We have, too, kip-per b'ad (make atonement for, forgive).
NOTE.—The burnt-offering and consecration-offering are alike, in this, chapter. The consecration of the believer is as absolute as the dedication of Christ to God, just as Joshua's shoes had to be off before the Captain of the Host—as Moses at the bush. In another analogy, the sin-offering and burnt-offering are one.