The Pulpit Commentary — Leviticus — Section 161

they were emphasized by a sevenfold repetition; for seven days the procellS was to be repeated, at the end of which time .Aaron and bis sons were regarded as duly set apart for their work. Let us, then, compare the consecration of the high priests with the consecration of the immortal High Priest, Jesus Christ; and, secondly, the consecra- tion of the minor priests with the consecration of believers, who are, as the passage cited from 1 Peter shows, "priests unto God." l. THE CONSECRATION OF AABON COMPARED WITH THE CONSECRATION OF CHRIST. Now we have in this comparison, first a contrast, and then a parallel. It will be useful to take these up in this order- I. The elements of contrast in the consecrations. And here we notice: (1) That Aaron's consecration implies bis infirmity and sinfulness, whereas Christ never assumed the penitential position. The baptism of Jesus Christ (Luke iii. 21, 22) is the historical counterpart of Aaron's consecration. And although John's baptism was unto re- pentance, we know our Lord took up the sinless position even unto the end, challeng- ing all comers to convince him of sin (John viii 46). We shall see presently what his acceptance of John's baptism signified. One thing meanwhile is clear, that he professed to be "holy, harmless, undefiled, and separate from sinners." Now, in this respect he was a complete contrast to Aaron. Aaron, in the consecration, takes up the penitential position. He has to be typically washed and sprinkled with blood. (2) .Aaron's consecration implied a temporary high priesthood, while Jesus is set apart to an everlasting priesthood. 'l'he association of Aaron's sons with him in the priesthood indicated plainly that death would sooner or later necessitate a successor. Moreover, there are sundry indications in the regulations a.bout the successors. It was, therefore, only a temporary office. "They were not suffered to continue by reason of death." But Jesus was set apart to an everlasting office. "This man, because he continueth ever, hath an unchangeable priesthood" (Heb. vii. 24-28). So much briefly about the contrast. 2. The parallel in the consecrations. And here we have to notice: (1) Both .ltaron and Christ are formally set apart. What :Moses did for Aaron, John the Baptist <lid for Christ. Not, of course, that our Lord's priesthood he.d an existence only after his baptism; we merely mean that the baptism in the Jordan was the formality with which bis ministry began, and corresponded to the consecration of Aaron by Moses. The crowd at the tabernacle door to witness Aaron's consecration corresponded to the crowd of candidates at the Jordan who witnessed the baptism of Jesus, though its l significance and singularity they did not appreciate. (2) Both .Aaron and Christ willingly dedicated themselves to thefr work. We have already noticed how Aaron needed a cleansing by water and blood, which Jesus did not. 'l'he sin offering is what Jesus provided for others, not what he requires for himself. But when we enter this caveat about the different relations of the two persons towards atonement, we are in a position to appreciate the parallel between them in personal dedicntion. This was what Anron's burnt offering implied. He offered himself willingly for the priestly work. And the same dedication of self we find in the baptism of Jesus. He claimed baptism after all the people (ll1r11V'Tl1 'Tbv ;\.cz&v) were baptized (Luke iii. 21), in other words, after the movement inaugurated by John had become national. John did not at first understand why a sinless One like Jesus should demand baptism from one who was sinful. But Jesus quieted his fears by the assurance, "Thus it becometh us to fulfil all righteousness" (Matt. iii. 15). 'l'he meaning of the act on Christ's part can only have been that he dedicated himself to the fulfilment of all that was needed to realize the national hope. Now, the national repentance was in hope of pardon, and so Jesus' dedication nt the Jordan we.s to death and to all that his priesthood implies, that the people may have their place as pardoned and accepted ones in the kingdom of God (cf. Godet upon Luke iii. 21, 22; also his • Etudes Bibliques,' tom. ii. p. 105). This acdication of Jesus at the Jordan was the spirit of his ministry, and above all of his death. It is this he refers to in the momentous words, "For their sakes I sanctify (ci')'11L(1&1) myself, that they also may be sanctified through the truth" (John xvii. l\J), (3) Both Aaron and Jesus received certain blusingsfrom God in response to their self- dedication. 'l'he gracious gifts of God to his high priests may for brevity's sake be summed up into three. (a) The gift of REVELATION, to enable them to unucr,tan,\ their office, and faithfully to fulfil it. '!'his is presented in the inveatiture of Aa.ruu, 122 THE BOOK OF LEVITICUS. [on, vm. 1-86.