We must not forget our original premise that in each dispensation, God prepared mankind for the reception of greater revelations in succeeding dispensations. We live in the final age of the earth. The apostle declares that those things which happened to God's ancient people "were written down for our instruction, upon whom the end of the ages has come" (1 Cor. 10:11). Again he states, "For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope" (Rom. 15:4). We should be deeply grateful as we read of the priesthood of past ages that "God had foreseen something better for us" (Heb. 11:40).
It is a proof of the divinity of the Bible that it contains a shadow or likeness of a substance or body which did not yet exist. To have a shadow, three things are required: a substance, a light, and a reflection. We cannot create a shadow from a non-existent substance. Only God could create a shadow first, then bring into existence the substance, so that the light of truth directed against it would reveal the exactness of the shadow. The service of the Old Covenant priesthood constituted a type of our service and sanctuary in the Christian era. "They serve as a copy and shadow of the heavenly sanctuary, for when Moses was about to erect the tent, he was instructed by God, saying 'See that you make everything according to the pattern which was shown you on the mountain'" (Heb. 8:5). "For Christ has entered not into a sanctuary made with hands, a copy of the true one, but into heaven itself" (Heb. 9:24). "These are only a shadow of what is to come; but the substance belongs to Christ" (Col. 2:17). As the substance is superior to a shadow, so is the present system superior to that which preceded it.
But since a reflection bears a resemblance to that which it shadows, so may we learn of God's plan and purpose by studying the former priesthood. The record thereof is a part of those former things written for our instruction. We propose a few suggestions along this line to encourage the student into greater research in God's former revelation.
Both Aaron and Christ were ordained to serve in behalf of others in matters pertaining unto God. Aaron was vested with special robes of office, created for glory and beauty. Isaiah pictures our Lord as "glorious in his apparel, marching in the greatness of his strength" (Isa. 63:1). When the seer upon Patmos beheld him, he was clothed with a long robe and with a golden girdle about his breast (Rev. 1:13). The ancient high priest had written across his mitered brow "Holiness to the Lord." When the conquering Christ appeared to John, he portrayed him thus, "On his head are many diadems; and he has a name inscribed which no one knows but himself. He is clad in a robe dipped in blood and the name by which he is called is The Word of God..On his robe and on his thigh he has a name inscribed, King of kings and Lord of lords" (Rev. 19:12, 13, 16).
When the high priest served in his mediatorial role he bore upon his breast and next to his heart the names of all of the tribes in whose behalf he officiated. Their names were upon the onyx stones on his shoulders and in the precious stones upon his bosom. Just as he could never forget those whose care weighed heavily upon him, and for whom he interceded before the mercy seat, so our high priest carries a sympathetic understanding of all our needs. "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sinning. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need" (Heb. 4:15,16).
Aaron began his public ministry by being washed, the act being performed by Moses. Our Lord began his personal ministry by being washed in the waters of baptism, the immersion being performed by John the Immerser. Aaron was anointed with oil which was poured upon him so generously that it ran down upon his beard and the collar of his coat. The lesser priests were anointed with the same oil but not in such a measure. Even so our Lord was anointed with the Spirit sent down from heaven. It was this anointing which "Christed" him, and it was not given to him by measure (John 3:34).
In his official capacity Aaron was a mediator, standing between God and the people. Now "there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). Aaron was also a judge, and by the aid of the Urim and Thummin, he could render a perfect decision from which no appeal could be made. The apostle declares that God "has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead" (Acts 17:31). Jesus said, "The Father judges no one, but has given all judgment to the Son" (John 5:22).
The high priest secured atonement for all of the nation. It was he who took the blood into the holiest of all, and there behind the veil, sprinkled it before the mercy seat. This had to be repeated annually. "But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent, he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing eternal redemption" (Heb. 9:11, 12). "Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself."
It is observable that on the day of atonement the high priest was forced to carry out the ritual alone. "There shall be no man in the tent of meeting when he enters to make atonement in the holy place" (Lev. 16:17). Our high priest also was bereft of all help in his great sacrificial atonement for the world. There was no friend to aid. His response as made by the prophet was, "I have trodden the wine press alone, and from the peoples no one was with me" (Isa. 63:3).
We must not forget that it is impossible for that which is weak and finite to perfectly portray that which is perfect. Consequently there must be discrepancies in the comparison of the priesthoods, and points of contrast as well as of similarity. Some of these are mentioned by the sacred writers. The ancient high priests became such by fleshly descent, but of Christ it is stated, "Who has become a priest, not according to a legal requirement concerning bodily descent but by the power of an indestructible life" (Heb. 7:16). Again, those who formerly became priests took their office without an oath, but this one was addressed with an oath, "The Lord has sworn, and will not change his mind, Thou art a priest forever" (Heb. 7:21). Then, too, the former priests were many in number, because they were prevented by death from continuing in office; but he holds his priesthood permanently, "because he continues forever" (Heb. 7:23, 24).
The common priests of the Old Covenant were all sons of the high priest. Their priesthood grew out of their relation to him. They became priests because they were born into his family. Thus it is in this dispensation. We are priests of God because of our relationship to Christ and for no other reason. We become priests by being born again. Those steps which are required to make us sons and daughters of the Lord Almighty, introduce us into the priesthood. There was no priesthood for Aaron's descendants separate and apart from his priesthood, there is none for us out of Christ. It is only as he lives in us and we live in him that we become a kingdom of priests unto God.
In many respects the consecration of Aaron and his sons was alike. They were made partakers of the same ritual for sanctification in their priestly functions. In like manner our Lord "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men" (Phil. 2:6, 7). "For he who sanctifies and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren" (Heb. 2:10). Accordingly, some of those features required to begin the personal ministry of our Lord are requisite to introduce us to our ministration as priests. We, too, must be washed in the waters of baptism, and the gift of the Spirit is made to us upon completion of this initiatory rite (Acts 2:38; 5:32). Certainly we do not receive the measure of the Spirit as poured out upon Christ, but we are anointed with the Spirit as sons of God (Gal. 4:6).
The ancient priests required first a blood sacrifice before they could be consecrated. The same holds true for ourselves. They were required to put off their old garments; we are required to "hate the garment spotted by the flesh" (Jude 23). They were required to be completely washed in the laver; we must submit to "the washing of regeneration" (Titus 3:5). They were adorned with new robes of glory and beauty; we are to "put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness and patience" (Col. 3:12). They received an application of the anointing oil when washed; we are saved "by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior" (Titus 3:5,6).
The priests of the former dispensation were made such by obedience to the commands of God. Moses could not originate, devise or invent ceremonies, rituals, or modes of induction. At the very outset "Moses said to the congregation, This is the thing which the Lord has commanded to be done'" (Lev. 8:5). Nothing else would have been recognized by heaven. Those who were introduced by some other form would never have been accepted or recognized as priests. In like manner, those who today have not been baptized into Christ can never be accepted as priests of God. Only God can stipulate those terms by which men may approach unto him in acceptable service. No substitutionary measures will be allowed to stand.
The Old Covenant priests were ordained to serve and not to be served. They were set apart to minister and not to be ministered unto. Every priest of God, sanctified to his service, was expected to engage actively in that service. The priests did not hire a substitute to officiate in their places. Priesthood conferred a special personal obligation to minister unto God and to others. This obligation grew out of relationship to the sanctuary and to God. True, the priests did not all do the same thing at the same time, but they did in turn whatever service was required and whatever fell their lot at any given time. It is said of Zechariah, "Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense" (Luke 1:8,9). Is there not a lesson in this for God's priests today to qualify themselves to do anything required in the service of God, when it may fall their lot to do it? Aaron and his sons were ordained to "serve God as priests" (Exo. 28:1) and not to be served. Unless God's people today personally minister unto him as priests they void his plan, and defeat his eternal purpose.
The blood of the sacrifice was applied to the extremities of each priest. It was placed upon the tip of his right ear, on the thumb of the right hand, and on the great toe of the right foot. This dedicated the whole body to God. From this time forward he was "God's man." It was not enough that the sacrifice be killed and the blood shed. That blood had to be applied to each individual. Thus it is also with God's priests. The blood must be applied to each heart. "For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God" (Heb. 9:13,14). It is in view of this that the record declares, "Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus...let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" (Heb. 10:19,22). The Christian is God's man. He belongs wholly unto God. "You are not your own; you were bought with a price. So glorify God in your body" (1 Cor. 6:19,20). A Levitical priest met death if he forgot the sanctification of the blood. "How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace?" (Heb. 10:29.)
The most holy place was a type of heaven. Into it only the high priest went, "and he but once a year, and not without taking blood which he offers for himself and for the errors of the people. By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing" (Heb. 9:7, 8). The holy place before the curtain represents the church. It was here the common priests ministered. "The priests go continually into the outer tent, performing their ritual duties" (Heb. 9:6).
In the outer tent stood the table containing the bread of the Presence. There were twelve loaves, one for each tribe. This bread could be eaten only by the priests, and had to be eaten in the tent. It was changed once every seven days, and was eaten at that time. The Lord has a table in his church today. It contains the bread of his Presence. There is but one loaf upon it, because there is no longer any tribal distinction. "Thou wast slain and by thy blood didst ransom men from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth" (Rev. 5:9, 10). "Because there is one loaf, we who are many are one body, for we all partake of the same loaf" (1 Cor. 10:17). The hallowed bread can only be eaten by God's priests, by Christians. It is wrong to offer it to those who have not been sanctified by obedience to the commands of God. It is to be eaten by God's priests once every seven days. In the primitive church the disciples met together upon the first day of the week to break bread.
The only source of light in the tabernacle was the golden lampstand. It consisted of a center shaft which supported three branches or divisions on either side. These received their strength from their attachment to the center shaft. In all there were seven lamps, the number seven signifying perfection to the Jews. There is but one source of light in the church, the Word of God. It is a perfect light. The testimony concerning Christ as given by Matthew, Mark, Luke, and John constitutes the center support. The three divisions of God's revelation previously given all point forward to Christ. Christ said, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled" (Luke 24:44). The three divisions following: history, epistolary and prophecy (Acts, epistles and Revelation) all point backward to Christ. Destroy the center shaft and all would fall. It was the duty of the priests in the Mosaic dispensation to attend to the lamps daily. They were to see that these lamps were always prepared to shine brightly, and that they were "set up so as to give light upon the space in front of it" (Lev. 25:37). The priests of God now should daily attend unto the study and proclamation of God's Word. This was true in the primitive church. "Every day in the temple and at home they did not cease teaching and preaching Jesus as the Christ" (Acts 5:42).
The golden altar also stood in the holy place. Upon it incense was burnt to send up a sweet odor before the mercy seat of God. The incense was burnt every morning and every evening (Exo. 30:7,8). In Revelation 5:8 we read of "golden bowls full of incense, which are the prayers of the saints." The psalmist entreated, "Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice" (Psalm 141:2). Surely God's priests in this age should minister daily at "the golden altar"; for we are instructed, "Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name" (Heb. 13:15).
It is with reluctance we conclude this chapter. We are fully aware that we have not plumbed the depths of God's great typical institution, and shall be content if, having scratched the surface, we may encourage the reader to dig ever deeper, and like the husbandman in the parable "of his treasure bring forth things new and old." We stand lost in wonder and amazement at the spiritual negative from which the perfected picture has been developed, especially when we contemplate that the negative was made before the body existed to be photographed. When the body was at last brought into existence, the negative was shown to be a perfect reproduction. "Known unto God are all his works from the beginning."