Exodus -6 Lesson .....Priests
Read Exodus and Leviticus in regard to the priesthood. Who did God set aside as priests? As High Priest? What tribe were they from? How did God relate the Levites to the term “first born”?
If one looks at Exodus, Leviticus, Numbers and Deuteronomy, the Law repeatedly establishes a priesthood for those who are descendants of Levi through Aaron. But now God is changing the priesthood to a line that has never officiated 'at the altar.'
Verse 14 continues, 'For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.' The Mosaic Law never even remotely implied that it would be acceptable for a person from the tribe ofJudah to function as a priest. If there is going to be a new priesthood, the old Law has to be replaced as well.
Clear form of worship and the atmosphere within which it was to take place was part of the revelation of God to the Children of Israel. The tribe of Levi was set aside to serve as priests for God and His people. In Exodus chapters 25 to 27, detailed information is provided about the physical structure of the Temple, including its dimensions. Instructions for the Ark are also given. Internal decor of the Tabernacle, up to and including detail about the priest's vestments, the use of incense, the presence of an altar, the daily offerings, and the use of images are all part of the revelation in The Torah. Among the commands of God (Exodus 25:17ff) are the making of the Ark, two cherubim of gold between which God would 'meet with thee and I will commune with thee from above the mercy-seat, from between the two cherubim.' The original Ark held the Tablets of the Law, and was understood as the mercy seat, the empty throne from which God spoke from between the cherubim to His chosen people.
When Solomon followed his father's wishes and constructed the first Temple in Jerusalem, it likewise followed and continued the revelation of God concerning worship. The First Temple, while small in size, was glorious in construction, and became the center of Jewish worship until its destruction by the Babylonians. It was the place of sacrifice.
The cadence of the spiritual lives of most Jews of the time was the celebration of Holy Feast days with their corresponding offerings. The determination of what constituted the offerings had also been given by God in the instruction in Exodus and Leviticus. These two books provide instructions about the manner in which worship and sacrifice was to occur, and even what was to be sacrificed on specific occasions. In the Temple sacrifice, the offering of an animal to make amends or reparation for the sin of God's people was the center of worship practice. With the construction of the First Temple, liturgical music is described for the first time as an integral part of worship (II Samuel 6, I Chronicles 6:16-17).
Jesus was the first-born (pro„totokos) of his mother (Mt. 1:25; Lk. 2:7), a phrase which allows, but does not demand, that Mary had other, later children (cf. Mk. 6:3; *Brethren of the Lord). As such, Jesus was taken to the Temple by Mary and Joseph to be offered to God (Lk. 2:22-24); since Luke omits mention of a price being paid to redeem the child, he may have intended the incident to be regarded as the dedication of the first-born to the service of God (cf. 1 Sa. 1:11, 22, 28). Jesus is also the first-born of his heavenly Father. He is the first-born of all creation, not in the sense that he himself is a created being, but rather that as God’s Son he was his agent in creation and hence has authority over all created things (Col. 1:15-17). Similarly, he is the first-born in the new creation by being raised first from the dead, and is thus Lord over the church (Col. 1:18; Rev. 1:5). He is thus the first-born in a whole family of children of God who are destined to bear his image (Rom. 8:29). There may be an echo of Ps. 89:27 in Heb. 1:6, where God’s Son is the object of worship by the angels at his coming into the world (whether the incarnation, resurrection or second advent is meant is debatable). Finally, God’s people, both living and dead, can be described as the first-born who are enrolled in heaven, since they share the privileges of the Son (Heb. 12:23).
2. Where and when (time line of the exodus) did the ordination of the first priests take place? Who officiated? Who specified the steps of the ordination?
Before we turn to Leviticus, I want to introduce this series by examining God’s plan for a kingdom of priests. The idea that the office of priest is shared among a large number of believers did not begin with the New Testament. From the time that the Israelites stood before God at Mt Sinai, this was God’s plan.
We see this first of all in Exodus 19:3-6:
3 And Moses went up to God, and the LORD called to him from the mountain, saying, 'Thus you shall say to the house of Jacob and tell the sons of Israel: 4 'You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself. 5 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel.'
God says, 'If you obey my voice and keep My covenant, then you will be a kingdom of priests, a holy nation.' Did they obey his voice and keep God’s covenant? No -- as we've noted before, God knew they could not keep this covenant; he had already planned to send His son to deal with man’s sin. He instituted the entire sacrificial system because of man’s weakness, foreshadowing what Jesus would accomplish on the cross -- meeting our need for acceptance, our need to respond, our need for peace, our need for forgiveness, and our need for reconciliation. The Israelites, like the rest of us, were not able to live up to God’s holy standard -- but God instituted the law as our schoolmaster to bring us to Christ, to show us our need for a savior.
So God’s plan was to establish a kingdom of priests. But the nation of Israel did not and could not fulfill that plan. So God said through the prophet Jeremiah 31:
31 'Behold, days are coming,' declares the LORD, 'when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them, 'declares the LORD. 33 'But this is the covenant which I will make with the house of Israel after those days,' declares the LORD, 'I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.
In this new covenant, by writing the law on the hearts of his people, God would fulfill the plan laid out in Exodus 19, the plan to establish a kingdom of priests. Peter declares the fulfillment of this plan in chapter 2 of his first letter, beginning in verse 4 (by the way, this passage also shows that Peter understood that he himself was NOT the rock on which the church would be built):
4 ¶ As you come to him, the living Stone-- rejected by men but chosen by God and precious to him-- 5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says: 'See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.' 7 Now to you who believe, this stone is precious. But to those who do not believe, 'The stone the builders rejected has become the capstone,' 8 and, 'A stone that causes men to stumble and a rock that makes them fall.' They stumble because they disobey the message-- which is also what they were destined for. 9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
Peter tells us in verse 5 that we are being built up as a 'spiritual house for a holy priesthood,' and then in verse 9 he quotes directly the Greek translation of Ex 19:6: We are (right now! this is not future tense, but present!) We are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession. God’s plan expressed at Mt Sinai and prophesied through Jeremiah has been fulfilled: Now God has a kingdom of priests.
John echoes this theme in Revelation chapters 1 and 5. Verses 4-6 of chapter one constitute John’s greeting to the recipients of this letter, the seven churches in Asia. He concludes that greeting by saying, 'To him who loves us and released us from our sins by His blood -- and He has made us to be a kingdom, priests to His God and Father.'
Note he did not say: 'He has made SOME of us.' or 'He has selected from among us certain ones to be priests to God.' All of us are priests.
So God from the beginning intended to create a kingdom of priests, a holy nation for his own possession. The Israelites thought that they could become that nation by obedience to the law, but they never did and never could. The purpose of the law was to show us our inability to be holy and righteous before God, to show us that we can only become holy and blameless by throwing ourselves on the mercy of God -- as David did in Psalm 51. We, like David, need for God to create in us a clean heart, we need God to wash us and make us clean, we need God to put His Spirit in us and to write his law in our hearts. And when God sanctifies us, when God saves us by the blood of Jesus, we become a kingdom of priests, dedicated to His service.
So, if you are saved by the blood of Jesus, you are a saint and you are a priest.
So we are priests: who now is the high priest? The book of Hebrews makes this very clear: Jesus himself is our 'merciful and faithful high priest (2:17).' He is 'our great high priest who has passed through the heavens (4:14). 'He is able to save completely those who come to God through him, because he always lives to intercede for them. (7:25)'
Therefore, we need no superpriests or human high priests today; Jesus accomplished everything necessary for our forgiveness and salvation. Indeed, the primary purpose of the Jewish high priest was to foreshadow Jesus himself.
So all believers are priests, with Jesus as our high priest. We will use these insights to help us interpret these five chapters on the priesthood in Leviticus. Statements about the priests in general are symbolically true of all Christians; statements about the high priest alone are symbolically true of Jesus.
The Consecration of Priests
Let’s turn now, at long last, to Leviticus 8, and see how God brings out these truths.
1 ¶ Then the LORD spoke to Moses, saying, 2 'Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering, and the two rams and the basket of unleavened bread; 3 and assemble all the congregation at the doorway of the tent of meeting.'
Let’s make seven, brief observations about what is going on here:
First, note that this is all done at the Lord's command. God is speaking through Moses, God is in control of this entire process. God chooses who will be priests, and he ordains the way their consecration shall proceed. The selection and consecration of the priests is God's work, through the agency of Moses, from beginning to end.
Second, note that God picks a particular man and his sons to serve as priests. No one else was allowed to assume that role. God didn't have Moses say, 'OK, we need a priesthood. Any volunteers out there?' God didn't instruct Moses to put an ad in the paper, then have all applicants fill out forms, answer questions, and perform a trial sacrifice for Moses to evaluate. God didn't have Moses attempt to pick those who would be best for the job. No. God simply chose Aaron and his sons.
Why did God choose them? Because they were the best people around? Well, as we shall see in the weeks ahead, Aaron's sons violate God's instructions two chapters hence, with terrible consequences. If God were choosing priests based on their foreseen faithfulness, some other family might have been better.
All we can really say is that God chose them because he chose them. And other Israelites might have been dismayed: 'Why didn't God choose me! I would have been a better priest than Nadab!' From a human point of view, that might be correct; there may have been others who, in some sense, were better qualified. But God's kingdom is not a meritocracy. God is sovereign. He chooses his priests.
Hundreds of years later, Paul would elaborate on this point when writing to a group of priests:
26 Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth.27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. . . . 29 so that no one may boast before him. (1 Cor 1)
Third, God tells Moses to bring the garments. Next week we will look into these garments in more detail, as they are described thoroughly later in the chapter. But note now that clothing is used many places in Scripture as a symbol for our character, or a symbol of our position before God. God provides the clothing for the priests just as he provides our righteousness; and the priests are to take care to dress themselves according to God's plan.
Fourth, God has Moses bring oil. In our discussion of the present or grain offering, we noted that oil in Scripture is a symbol for the Holy Spirit. When Samuel anoints David as king, he pours oil on his head, indicating that God's Spirit was now indwelling David. The priests have a sacred task to perform, and they cannot do it without the Spirit working within them. So the oil is a necessary part of their ordination.
Fifth, they brought all the requirements for the sacrifices. We have studied these sacrifices in detail already. God particularly notes the need for a sin offering, for these priests were not perfect. They too had failed. As we stated, God did not choose them because they were perfect, or even better than their fellows. So their sins need to be covered, before they can act as God's representatives in assuring others that they too can receive forgiveness for sins.
So the priests need to sacrifice a sin offering for themselves, and then to sacrifice offerings for the congregation at large. But remember from the earlier chapters that the priests also eat many of the offerings. The priests are to feed on God and His word, to nourish themselves with Him, to fill themselves with Him.
Sixth, note that God tells Moses to bring all the people together: young, old, male, female, rich, poor. This consecration of the priesthood was vital for all to see; everyone's participation was required.
Finally, note the place of the assembly: At the tent of meeting, at the tabernacle. This tent is the symbol of God in their midst, the symbol of God dwelling among them. The priests are to be a living representation of God living among them, so their ordination takes place at the tabernacle.
3. List the steps of the ordination service for the priesthood. How long did this service last?
Priests bore two major responsibilities for God’s people. First, they served as teachers of the commands of the LORD (Lev 10:11). They were charged with instructing Israel in the ways of holiness. God’s people were called to reflect God’s character to the world. Parents were responsible for instruction of children (Deut 6), but the priesthood was responsible for all of God’s people. Remember that Israel’s holiness was a key component of its witness to the world. Second, the priests were responsible for maintaining the proper worship of God. In the context of Leviticus, this involved the sacred rituals of the tabernacle or tent of meeting (Exod 25-31, 35-40). The most important of the priestly duties in terms of worship was the proper handling of the sacrificial system (Lev 1-7). The sacrificial system served to maintain the presence of God with God’s people (Exod 40:34-38). To illustrate the servant role of the priesthood the Scriptures do not narrate the ordination of the priesthood until after the Tabernacle has been completed (Exod 40:33-38) and the instructions for sacrifices given (Lev 1-7).
In verses 2-3, God commands that Aaron, his sons, and the assembly of all Israel gather at the entrance of the tent of meeting or tabernacle (Exod 25-31, 35-40). Along with these persons, Moses is to bring the materials necessary for the ordination service of Aaron and his sons as priests. This included the garments that had been prepared by skilled designers (Exod 28:3). The garments worn by the priests were a breastpiece of gold, an ephod, a robe, a tunic, and a sash. All of these were crafted with gold and with exquisite yarns and linens of blue, purple, and scarlet (Exod 28:4-5). Moses also was ordered to bring a bull two rams, and cakes of unleavened bread for the sacrifices that would be made as part of the service.
Aaron and his sons were the family who served as priests for God’s people. The priesthood was not open to persons outside of this lineage. Later in Num 25:10-13, the LORD announces a covenant with Phinehas (grandson of Aaron) that promises the priesthood to his descendants.
Verses 4-5 illustrate faithful obedience to the words of the LORD. Moses acts just as the LORD commanded him. This language recurs in vv. 9 and 13. It highlights the proper response to the LORD: the LORD commands → God’s people act in faithful obedience. The precise following of the LORD’s instructions is a safeguard for the community. The danger of disobedience in terms of the priesthood is illustrated by the story of Aaron’s son’s Nadab and Abihu (Lev 10:1-3). The celebration of the ordination of the priesthood is still ongoing and Aaron’s oldest two sons offer “unauthorized fire” before the LORD. For this offense, they are consumed by fire on the spot. Faithful obedience to God’s expressed will was not optional.
The gathering of the assembly for the ordination of Aaron and his sons served as a visible reminder that the priesthood emerges from the whole people of God for the sake of the people of God. God is the initiator and creator of the priesthood, but God’s people are the object of its service and blessing. The priesthood exists under the call of God to serve God’s people in its mission to serve as a holy nation before the nations. Moses reminds God’s people that the creation of a priesthood is part of the will of God for God’s people.
Leviticus 8:6-13
The last half of our Scripture lesson begins to narrate the ordination service. These verses describe the washing and dressing of Aaron and his sons in their new priestly garments (Exod 28) and the consecration of the Tabernacle where they would serve. The entire service of ordination which lasted seven days is narrated in Leviticus 8:6-35. The service is rich with multi-sensory elements. It is striking that it is void of words. The actions and visible impact are the message. The gathered congregation would see clothing of Aaron and his sons in the exquisite priestly garments, watch the ceremonial washing, observe and smell the sacrifices of the rams and bull—they would experience the God-ordained commissioning of the priesthood for service.
The ordination begins with a ceremonial washing of Aaron and his sons (v. 6). Washing represented the need to be clean before the LORD (Exod 29:4). The priests were required to wash their hands and feet each time that they entered the tabernacle (Exod 30:17-21). The ceremonial washing of the outside of the person represented the internal cleansing of heart. This act is also a reminder of the humanness of an ordained person. They are as fallible and in need of God’s grace as any other person.
Verses 7-13 narrate the dressing of the priests. Official uniforms serve to stress the office over the person. The exquisiteness of the garments is also a symbol of the importance and authority of the office that they represent. In our modern world, elaborate formal clothing is found only in formal ceremonies involving clergy, faculties, or royalty. The garments of the priesthood were designed to highlight the importance and authority of the priests as persons who served in the LORD’s tabernacle. The persons wearing the priestly garments were serving as high-priests of the LORD. They were the mediators between the holiness of the LORD and the people of God as a whole. Their garb was a visible reminder of this high calling.
Moses began by dressing Aaron. Aaron had been the mouthpiece for Moses from the beginning of the mission to deliver God’s people from Egypt (4:27-31). Aaron served ceremonially as the head of the priesthood. The priesthood in ancient Israel is often referred to as the Aaronide priesthood.
Moses placed the tunic, sash, robe and ephod on Aaron. Moses then attached the breastpiece to Aaron and placed the Urim and Thummim in the breastpiece. The Urim and Thummim were a sacred means of discerning God’s will in decision-making (Exod 28:30 cf. Num 27:21, Deut 33:8, 1 Sam 28:6). They were most likely dice or lots. The priest would ask the LORD a question and use the Urim and Thummim to receive an answer. By the post-exilic period (538 B.C. onward), it appears that they had fallen out of use.
Now Moses moves to anoint the Tabernacle and its furnishing with oil (Exod 30:22-33, 40:9-11). Annointing oil was used to consecrate or set apart people and items into the service of the LORD. Israel’s kings were also anointed with oil (1 Sam 10:1-10 and 16:13). The anointing of even inanimate objects emphasizes the sacredness of the Tabernacle. It would be the place where the presence of the LORD would abide in the midst of God’s people (Exod 40:34-38). Such an extraordinary reality required careful preparation and attention to detail. The holiness of the LORD had to be respected at all times.
After anointing all of the Tabernacle’s furnishings, Moses anoints Aaron to consecrate him as high priest. Aaron’s other sons are then brought forward. Their priestly garb is not as elaborate as Aaron’s—they do not wear an ephod, breastplate or sacred diadem.
Ans:
4. What did the laying hands on the head of the animal being sacrificed by the priest represent?
The goat that represented Jesus Christ was offered as a sin offering, typifying His taking our sins upon Himself as an innocent substitute sacrifice. The other goat, representing Satan, was called the azazel. The high priest laid his hands upon the Azazel goat's head, confessing the sins of the people. The goat, now bearing those sins, was driven into the wilderness. After Christ's return, Satan will bear his own guilt and be completely removed from man's presence, being bound for 1,000 years (Revelation 20:1-3).
Laying on of hands, performed by ordained elders of the church during prayer, signifies an ordination or setting apart. The church, following biblical precedent, uses the laying on of hands for requesting the Holy Spirit after baptism, anointing the sick, ordaining ministers, consecrating marriage vows, blessing little children and requesting special gifts of God
5. What did putting blood on the right ear, right thumb, and right big toe of the priest being ordained mean?
The priest of old required first a blood sacrifice before they could be consecrated. The same holds true for ourselves, but it is not with the offering of bulls or goats, 'But with the precious blood of Christ, as of a Lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you' I Peter 1:19, 20.
As those priests were completely washed in the laver, we must submit to 'the washing of regeneration' Titus 3:5.
After being washed, the priest received an application of the anointing oil. This happens also to us when 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 Saviour' Titus 3:5,6.
As part of the process of preparing Aaron and his sons' for their sacred duties at the sacrificial altar the Torah requires that blood be put on the 'ridge of Aaron's right ear and on the ridges of his sons' ears, and on the thumbs of their right hands, and on the big toes of their right feet...' (Exodus 29:20)
It symbolizes the idea that the priest is to 'attune himself to the divine word and be responsive to it in deed and direction in life', in other words, devote his mind, body and soul to holy work.
Attuning ourselves to the divine word and then being responsive to it in deed and direction in life is as relevant to us today as it was to the priests in the ancient world. Too often we turn a deaf ear to the divine voice calling us, so to speak, to live a more holy life; fail to use our hands for holy, healing, constructive purposes; and wander aimlessly in no particular direction. Unfortunately, we do not have as visceral a ritual as our ancestors had to help us in this task.
6. List the garments of the high priest. List the garments of the priest.
This awesome responsibility required a sanctified person (Exodus 29), the high priest, dressed in 'holy garments'. The uppermost holy garment is apron-like and is called the Ephod. On top of the Ephod there is the square breastplate, with twelve precious stones. On the shoulders are two additional precious stones. The blue garment is called the robe, under which the high priest wore a white fine linen woven tunic. On his head is the white fine linen turban. Round the base of the turban is the crown of gold, saying 'HOLY TO THE LORD'.
All of these garments and items have a wonderful significance. Once we understand what these tell us about the heavenly High Priest, Jesus, we will find a deep-seated thankfulness rising up from within our spirit, and an encouragement to draw near to God with a purified heart in full assurance of faith (Hebrews 13:15; 10:22).
The Ephod (Exodus 28:5-14; 39:2-7)
The Ephod is the apron-like garment worn by the high priest. It was made in four colours: blue, purple, scarlet and the white of the fine linen. These are the same colours that can be seen at the Door to the Outer Court, the Door to the Sanctuary and in the Veil; they refer to Christ as He is revealed in the four gospels. There is an important additional feature of the Ephod, though: gold thread (cut from gold plate) was interwoven with the other colours (Exodus 39:3). Gold is not only precious, it implies 'of God, divine and heavenly'.
In the four colours we see Jesus as He was in His earthly ministry. Jesus has lived as a man on earth, a working man, the carpenter of Nazareth (Mark 6:3); He also knows what is involved when having to rely on others to provide for His living (Luke 8:3). He knows what it means to be tired out (John 4:6), hungry (Matthew 4:2: Mark 6:31), thirsty (John 4:7), pressurised (Mark 1:32-34; 2:2; 5:22-24), tempted (Luke 4:2 Hebrews 2:18), bereaved (John 11:35), desparate in prayer (Luke 22:44 Hebrews 5:7), disappointed by friends in a time of need (Luke 22:45-46), in pain (Matthew 27:26), mocked and spat on (Matthew 27:29-31), He knows what it is to die (Luke 23:46). Because He has passed through all these experiences, and many others also, the four colours tell us He is able to sympathize with us (Hebrews 4:15).
Also embroidered into the Ephod is the gold thread, a beautiful 'type' of Christ's heavenly ministry as great High Priest for His own. He is risen from the dead, He has ascended to heaven and is seated at the right hand of God (I Corinthians 15:3-4; Hebrews 1:3). There, as a merciful and compassionate High Priest, Jesus always lives and prays for His own to help them in their difficulties (Hebrews 2:17). Furthermore, because He is risen from the dead and ascended to heaven, He is also ABLE to do something through His interceding for us (Hebrews 7:25): He aids us (Hebrews 2:16), showing us His mercy and ministering to us the supply of His grace to help in time of need (Hebrews 4:16), especially when we face temptation (Hebrews 2:18).
The Shoulder Stones (Exodus 28:9-12)
On each shoulder-piece of the Ephod was a precious stone. Six names were written on each of the stones, altogether naming the twelve tribes of Israel. Every time the high priest went before God at the Golden Incense Altar, the names of all the people of God were upon His shoulders.
Jesus is the Good Shepherd (John 10:11). He knows His sheep (John 10:14) and goes after each one that is lost in the wilderness (Luke 15:4). Individually, when He finds each sheep that is lost, the Good Shepherd lays them on His shoulder (Luke 15:5-7). The shoulder stones represent the collective good shepherding by the Lord Jesus in millions of lives. He bears them all before God as today in heaven He is interceding for us (Romans 8:34 Hebrews 7:25). The shoulders speak of His strength. How powerful and prevailing His intercession has been in our lives!
The Breastplate (Exodus 28:15-30)
The breastplate was square in its proportions, and also embroidered with gold. Set into the Breastplate in gold were twelve precious stones, one for each of the twelve tribes of Israel. Each stone had the name of the respective tribe engraved upon it. This shows the Good Shepherd knows His sheep so well He calls them each by their own name (John 10:3). The high priest bears the names on the Breastplate 'over His heart' when he goes before the Lord 'as a memorial' (Exodus 28:29), foreshadowing the eternal love of the Lord Jesus for His sheep (John 13:1).
All this is not for those who do not believe. Sadly, they are still outside the Tabernacle, not having yet entered through the Door into the Outer Court. Their names are not yet written on His heart. They are like the rich man in Luke chapter 16:19, whose name is not even known; by contrast, the name of the poor man Lazarus is known even to Abraham (Luke 16:25), despite his sores and beggarly state. Both men had heard the words of Moses and the prophets warning them, but the rich man had not believed, nor would he have believed even if one had risen from the dead (Luke 16:29-31). 'I won't believe something I can't even see' is the common protest of the comfortable. The trouble is, by the time they are confronted with the reality it is often too late: they are dead. So, my friend, when you hear the Shepherd's voice, when He calls you by name, allow Him to lead you: follow Him (John 10:3-4,25-27).
The names known to the high priest are engraved on the stones. This is no passing whim, they cannot be erased: 'I give My sheep eternal life, and they shall never perish; neither shall anyone snatch them out of My hand' (John 10:28). As the high priest goes about the service of the Holy Place, wearing the Breastplate with the engraved names,
he passes the Lampstand and light shines onto the names (the Light of Life, John 8:12),
he approaches the Showbread Table and the names are corresponded with one another in a fellowship of nourishment (the Bread of Life, John 6:35),
he comes before the Golden Incense Altar and bears the names individually and collectively before God, praying that we may be given eternal life, which means to know the only true God in Jesus Christ, the Messiah (John 17:3).
Here in the Holy Place, the emphasis is on life. Jesus the great High Priest has come so that they (the names) may have life, even eternal life, and have it abundantly (John 10:10).
The High Priest must yet bring us into the Holy of Holies for the fullest view and experience of eternal life, though. For us to enter in and have this life abundantly and eternally, the Veil must be removed. It must be rent from top to bottom, by God (see Matthew 27:51). Then we have access through Him (the Veil) inside One Spirit (typified by both the anointed unique high priest and by the anointed Tabernacle, now made into just one room) unto the Father (Ephesians 2:18). Inside the Holy of Holies we find the Ark of the Covenant, containing:
the two tablets containing the 'ten words' (Deuteronomy 10:4, Hebrew), which are the words of eternal life (John 6:68), collectively the Word of Life (I John 1:1),
Aaron's rod that budded (the Resurrection and the Life, John 11:25)
the Golden Pot of 'Hidden' Manna (Manna normally evaporated when the sun came up, but this 'Hidden' Manna was kept before the Lord as a memorial, therefore implying the eternal life given to us by the Bread of God, Jesus John 6:33,58; 17:3).
Jesus our great High Priest carries the names of all His redeemed ones on His strong shoulders. Besides that, all the individual names are brought together in groups, separated only by genealogy and by locality of dwelling (like the tribes of Israel). The collective names are permanently (like each engraved stone of the breastplate) carried on His loving heart. The Breastplate is therefore a foreshadow of the one Church expressed as local churches, one in each place, in God's design.
The Breastplate was folded double to form a pocket. Inside the pocket the Urim and Thummin were kept. Urim means 'lights' and Thummin means 'perfections'. They were probably two jewels. When someone had to make an important decision, the request was made known to the high priest. He would stand before the Lampstand, holding the Urim in one hand and the Thummin in the other. As the light reflected from the Urim and the Thummin onto the stones of the Breastplate, this flash of light provided up to 24 combinations (2 x 12). Since there are 22 letters in the Hebrew alphabet, the flashes of light could produce strings of letters. As God breathed through the Ark, the Veil would move, permitting a breeze to flicker the flames in the Lampstand to momentarily alter the angle of direction of the light onto the Urim and Thummin, and thence to the Breastplate. Thus God was able to communicate directly, but not audibly, to the high priest and answer the enquiry.
The Robe (Exodus 28:31-35)
The Robe was made entirely of blue. It had a hem, attached to which were pommegranate motifs (in blue, purple and scarlet), with golden bells alternating in between the pommegranates. The golden bells were an audible announcement of the high priest's service, a beautiful sound, backed up by beautiful fruits, the pommegranates. This same balance of words and deeds we find in the Lord Jesus (Luke 24:19).
The Turban and the Crown (Exodus 28:36-39)
The Turban was made of white fine linen. Generally, fine white linen signifies righteous deeds (Revelation 19:8). Here the emphasis is on our mind, the covering of our thought processes, 'taking every thought captive to the obedience of Christ' (II Corinthians 10:5) by taking 'the helmet of salvation' (Ephesians 6:17). Our mind is the big problem. When Zechariah saw the vision of Joshua (Zechariah 3:1-5), the Lord began to address the problem of the filthy garments (v3) by putting a clean Turban on his head (v5). Since the Hebrew words for Joshua (Yoshuah) and salvation (yeshuah) are so close, we see here the picture of taking up the helmet of salvation, to deal with our filthy thoughts of unrighteousness.
Attached to the Turban and upon the forehead of the high priest was the Crown, a gold plate on which 'HOLY TO THE LORD' was engraved. This seal of God is legitimately there on the forehead of our Lord Jesus Christ, our great High Priest. But for us, whom He has also made priests (Revelation 1:5-6), there is a clear indication that we are not just to be outwardly dressed up in Christ; He must transform us, by the renewing of our mind that we may prove the will of God: our sanctification (Romans 12:2 & I Thessalonians 4:3). How we need to be renewed in the spirit of our mind, to put on the new man created in righteousness and true holiness (Ephesians 4:23-24)!
Finally ...
'Holy brothers, partakers of the heavenly calling, consider the High Priest, Jesus' (Hebrews 3:1)
'Seeing we have such a great High Priest who has passed through the heavens, Jesus the Son of God, a High Priest who can sympathize with our weaknesses (being tempted in all points as we are, yet without sin), let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need' (Hebrews 4:14-16).
7. Whose names were on the epod and breastplate of the high priest? What was the order of these names? What was the purpose of having the names on the high priest’s breastplate and epod?
Ans:
Rishon The command to light the Menorah. Aaron’s clothes: the Epod.
Sheni Aaron’s clothes: the Breastplate.
Shelishi
Aaron’s clothes: the Robe, the plate and the Mitre. The four garments of a regular Priest.
Revi’i
The ceremony of induction to the priesthood.
Chamishi
Induction continued.
Shishi
The daily offering.
Shevi’i
The altar of incense.
Maftir
Remember what Amalek did to you.
Haftorah
I Samuel: 15;1-34: Saul’s war against the Amalekites.
God is instructing Moses to bring Aaron and his sons to the tabernacle and place these priestly garments on them, and consecrate them in their position as the priests of Israel, all the tribes. 'Consecrate' means to set them in a permanent priestly position, and God is relating to us that this was to be done and passed on from father to son through all generations.
Aaron was set aside or anointed to be the high priest, to wear the breastplate of precious stones representing all the tribes, wearing the mitre, and the holy crown of the high priest.
All of the priests could enter through the first vail, but only the High priest, at this time Aaron, could enter through that second vail into the Holy of holies. The High priest first had to make sacrifices for himself, before he could make the sacrifices for the people. Without the shedding of blood there is no forgiveness of sins. If the blood sacrifice was not accepted by God, then the High priest would be struck dead, and would not come back out of the Holy of holies. In Old Testament times, this event was the most sacred event of the year, and it happened just once a year. However there were also sacrifices daily both in the morning and evening.
Remember we are comparing the old temple and tabernacle with the new Temple or tabernacle, which is Jesus Christ, and the many membered body of Christ. We are comparing how the Old Covenant, or Testament was a shadow or type of the New Covenant that was established by the death and resurrection of our Lord Jesus Christ. Jesus became the bread of life in the New Covenant that was the manna of the Ark of the Covenant in the Old Covenant.
8. What was written on the gold plate on the high priest’s turban? What was the significance of these words? Did the high priest live up to these words (see book of Malachi)?
Ans: The blue garment is called the robe, under which the high priest wore a white fine linen woven tunic. On his head is the white fine linen turban. Round the base of the turban is the crown of gold, saying 'HOLY TO THE LORD'.
All of these garments and items have a wonderful significance. Once we understand what these tell us about the heavenly High Priest, Jesus, we will find a deep-seated thankfulness rising up from within our spirit, and an encouragement to draw near to God with a purified heart in full assurance of faith (Hebrews 13:15; 10:22).
The High Priest must yet bring us into the Holy of Holies for the fullest view and experience of eternal life, though. For us to enter in and have this life abundantly and eternally, the Veil must be removed. It must be rent from top to bottom, by God (see Matthew 27:51). Then we have access through Him (the Veil) inside One Spirit (typified by both the anointed unique high priest and by the anointed Tabernacle, now made into just one room) unto the Father (Ephesians 2:18). Inside the Holy of Holies we find the Ark of the Covenant, containing:
the two tablets containing the 'ten words' (Deuteronomy 10:4, Hebrew), which are the words of eternal life (John 6:68), collectively the Word of Life (I John 1:1),
Aaron's rod that budded (the Resurrection and the Life, John 11:25)
the Golden Pot of 'Hidden' Manna (Manna normally evaporated when the sun came up, but this 'Hidden' Manna was kept before the Lord as a memorial, therefore implying the eternal life given to us by the Bread of God, Jesus John 6:33,58; 17:3).
Jesus our great High Priest carries the names of all His redeemed ones on His strong shoulders. Besides that, all the individual names are brought together in groups, separated only by genealogy and by locality of dwelling (like the tribes of Israel). The collective names are permanently (like each engraved stone of the breastplate) carried on His loving heart. The Breastplate is therefore a foreshadow of the one Church expressed as local churches, one in each place, in God's design.
From Malachi 3:1 surfaces a yet more distant or far fulfillment, i.e., the return of our Lord, the Covenant Messenger, at the Second Advent. For it is here that He will fulfill all the covenants, including the division of the Land according to the Abrahamic Covenant. And Ezekiel 48:11 makes reference to the apostate priests of Malachi's day, as they are compared and contrasted with the faithful priests, the Zadokites. 'This will be for the consecrated priests, the Zadokites, who were faithful in serving me and did not go astray as the Levites did when the Israelites went astray.'
9. What was the purpose of the bells on the high priest’s robe? Why was this important?
Ans: the purpose of the bells were that “his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out.
So, as there were bells to be heard in the earthly Tabernacle, so there must be bells in the heavenly, that also can be heard. And, as the purpose of the bells on earth were to let the people know when the High Priest entered in before the Lord – so we are to know where our High Priest, Jesus Christ, is ministering before His Father, in our behalf, today “into heaven itself, NOW TO APPEAR IN THE PRESENCE OF GOD FOR US” So Jesus left signs, which, when He gave them, where “prophetic,” but when they begin to be fulfilled, they accomplished the same purpose as the bells ringing. Luke 17:22 – 30, Jesus “said unto the disciples…As it was in the days of Noe (Noah), so shall it be also in the days of the Son of man. Likewise also as it was in the days of Lot… Even thus shall it be in the day when the Son of man is revealed.”
10. Who does the book of Hebrews say now fills the role of the high priest? Who does 1 peter 2:9 say fills the role of priests today?
Melchizedek’s greatness did not come from his ancestry; it came straight from God. He appears to us in the story out of nowhere, and we have no earthly idea where he came from or where he ended up. Melchizedek’s earthly ancestry, parentage, progeny, birth and death remain a mystery. The terms 'without father' and 'without mother' were used in ancient times for those without known parentage, for illegitimate children and for those who came from unimportant families.
Christ superiority is seen in the fact that his priestly function was after the order of Melchizedek. It was difficult for the Jews to accept Christ as their high priest because he a priest after the order of Melchizedek and was from the tribe of Judah. Only descendants from the tribe of Levi could serve as high priest according to Old Testament law. As they tracked the genealogy of Jesus Christ they could make no connection to the descendants of Levi. Jesus, like Melchizedek, represented something beyond the Law's requirement of a high priest.
However, Christ’s real superiority over Melchizedek came from his ability to enter the inner sanctuary into God’s presence. The writer says, 'We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.' (6:19-20)
The Superiority of Christ
Hebrews 7:4-10
Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! Now the law requires the descendants of Levi who become priests to collect a tenth from the people-- that is, their brothers-- even though their brothers are descended from Abraham. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser person is blessed by the greater. In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor. (NIV)
Melchizedek’s superior standing over Abraham is witnessed in that the greater person is in a position to bless someone of lesser status. 'This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser person is blessed by the greater.' (7:6-7) Melchizedek's importance is seen in that Abraham paid tithes to him, and he blessed Abraham in the name of the Most High God. Although Abraham was great, we find someone outside of Abraham's descendants greater than Abraham. Although Abraham had received the promises of God, Melchizedek’s standing with God was much higher. Melchizedek was a priest-king.
This actually made the Levitical priesthood inferior to the priesthood of Melchizedek.
Hebrew 7:11-16
If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-- one in the order of Melchizedek, not in the order of Aaron? For when there is a change of the priesthood, there must also be a change of the law. He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. (NIV)
Jesus' priesthood is superior because he is superior to the law. 'If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-- one in the order of Melchizedek, not in the order of Aaron?' (7:11)The Levitical priesthood was given on the basis of the law. One could not attain perfection on the basis of the law. It was not the law that made Christ perfect; it was his perfect obedience that made him superior. If the law could present one perfect, there would be no need of something better. Jesus came in perfect obedience to the law to show us a better way to live.
Christ outranks Melchizedek by virtue of his indestructible life. 'And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.' (7:15-16)The Jews had difficulty recognizing anyone outside of Abraham as great. The writer's point is that there was a priest with a higher ranking than the Levitical priesthood of the Old Testament. Now there is a high priest that out ranks them all as evidenced in his indestructible life when he rose from the dead.
Christ’s priesthood was superior to Melchizedek because God appointed him to his position as high priest. 'And it was not without an oath! Others became priests without any oath, but he became a priest with an oath when God said to him: 'The Lord has sworn and will not change his mind: 'You are a priest forever.'' Because of this oath, Jesus has become the guarantee of a better covenant.' (Hebrews 7:20-22 NIV)
Melchizedek superiority is seen in that he spoke with the authority of God. He had direct access to God's throne. The Levites were born into the role of priest. They also had to take an oath before entering into service. However, Melchizedek' position was appointed by God. Christ was also appointed by God as God made an oath to make him high priest forever. Therefore, his priesthood was much superior to the Levitical priesthood and to Melchizedek. 'For it is declared: 'You are a priest forever, in the order of Melchizedek.'' (Hebrews 7:17 NIV)
Christ's Superior Covenant
'Because of this oath, Jesus has become the guarantee of a better covenant.' The change of priesthood also made it essential to have a new covenant. Christ’s superiority over the Levitical priesthood also gave superior standing to his New Testament. There are several things that guarantee the superiority of Christ's covenant.
Hebrews 7:22-28
Because of this oath, Jesus has become the guarantee of a better covenant. Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Such a high priest meets our need-- one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever. (NIV)
Christ's covenant is superior because his priesthood is permanent. 'Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood.' (7:23-25) Christ lives forever; therefore his covenant is an eternal covenant. It will never grow obsolete with age. Moses and the Levitical priests died, but Jesus lives (7:8). Christ order does not depend on bodily descent, but on an indestructible life (7:16). Death prevents the old order of priesthood from continuing in office, but the new order 'continues for ever' (7:23-24). It is with a much better covenant promising life rather than death.
Christ's covenant is superior because he is able to completely save those who come to him. 'Therefore he is able to save completely those who come to God through him . . .' (7::25) The priest under the Levitical system had to continue to offer up sacrifices for the people, but not so with Christ. He offered one sacrifice for all time, which completely saves all who come to him.
Christ's covenant is superior ' . . . because he always lives to intercede for them.' (7:25) His priesthood is permanent. Old Testament priest were subject to death, but not so with Christ. Christ works day-by-day, hour-by-hour and moment-by-moment on our behalf. His support comes to us the moment we need it. Christ has firsthand experience of our trials. He intercedes compassionately, for he knows exactly what we need.
While Christ was on earth, he interceded for his disciples. How comforting it is to know that his intercession for us continues in heaven. This gives us an enabling confidence to live better lives. Listen to Jesus' words:
Matthew 18:18-20
'I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 'Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them.' (NIV)
Christ's covenant is superior because ' . . . Such a high priest meets our need . . .' (7:26) Too many of us think of salvation as a past event. We fail to see our immediate needs, which results in our failure to realize Christ's ability to help us in the present. The Bible speaks of Christ blood continually cleansing us from our sins (1 John 1:6-10). Forgiveness is an ongoing process for us as long as we live in these sinful bodies. The Law and its sacrifices could never do that.
Christ's covenant is superior because of his purity. 'Such a high priest meets our need-- one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.' (7:26-28) Christ's unstained life made it possible for him to be the sacrifice. Christ covenant is superior because he is holy, blameless and pure, and this sets him apart from sinners in his exalted position in heaven. He has no need to offer sacrifices for himself and then for the sins of his people. 1 Peter 2:9-12
But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. (NIV)
Peter declares the purpose of our calling is to live lives that praise God. Power for living is discovered in lives that praise God. Today, much of our effort goes into revamping our worship services into what we are calling praise services. However, our efforts to praise God are more beneficial when we live lives that praise God. We must let lives seeking to praise God be the motivating factor in our worship services. There can be no worship service of praise without lives lived in praise to God.
If one looks at Exodus, Leviticus, Numbers and Deuteronomy, the Law repeatedly establishes a priesthood for those who are descendants of Levi through Aaron. But now God is changing the priesthood to a line that has never officiated 'at the altar.'
Verse 14 continues, 'For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.' The Mosaic Law never even remotely implied that it would be acceptable for a person from the tribe ofJudah to function as a priest. If there is going to be a new priesthood, the old Law has to be replaced as well.
Clear form of worship and the atmosphere within which it was to take place was part of the revelation of God to the Children of Israel. The tribe of Levi was set aside to serve as priests for God and His people. In Exodus chapters 25 to 27, detailed information is provided about the physical structure of the Temple, including its dimensions. Instructions for the Ark are also given. Internal decor of the Tabernacle, up to and including detail about the priest's vestments, the use of incense, the presence of an altar, the daily offerings, and the use of images are all part of the revelation in The Torah. Among the commands of God (Exodus 25:17ff) are the making of the Ark, two cherubim of gold between which God would 'meet with thee and I will commune with thee from above the mercy-seat, from between the two cherubim.' The original Ark held the Tablets of the Law, and was understood as the mercy seat, the empty throne from which God spoke from between the cherubim to His chosen people.
When Solomon followed his father's wishes and constructed the first Temple in Jerusalem, it likewise followed and continued the revelation of God concerning worship. The First Temple, while small in size, was glorious in construction, and became the center of Jewish worship until its destruction by the Babylonians. It was the place of sacrifice.
The cadence of the spiritual lives of most Jews of the time was the celebration of Holy Feast days with their corresponding offerings. The determination of what constituted the offerings had also been given by God in the instruction in Exodus and Leviticus. These two books provide instructions about the manner in which worship and sacrifice was to occur, and even what was to be sacrificed on specific occasions. In the Temple sacrifice, the offering of an animal to make amends or reparation for the sin of God's people was the center of worship practice. With the construction of the First Temple, liturgical music is described for the first time as an integral part of worship (II Samuel 6, I Chronicles 6:16-17).
Jesus was the first-born (pro„totokos) of his mother (Mt. 1:25; Lk. 2:7), a phrase which allows, but does not demand, that Mary had other, later children (cf. Mk. 6:3; *Brethren of the Lord). As such, Jesus was taken to the Temple by Mary and Joseph to be offered to God (Lk. 2:22-24); since Luke omits mention of a price being paid to redeem the child, he may have intended the incident to be regarded as the dedication of the first-born to the service of God (cf. 1 Sa. 1:11, 22, 28). Jesus is also the first-born of his heavenly Father. He is the first-born of all creation, not in the sense that he himself is a created being, but rather that as God’s Son he was his agent in creation and hence has authority over all created things (Col. 1:15-17). Similarly, he is the first-born in the new creation by being raised first from the dead, and is thus Lord over the church (Col. 1:18; Rev. 1:5). He is thus the first-born in a whole family of children of God who are destined to bear his image (Rom. 8:29). There may be an echo of Ps. 89:27 in Heb. 1:6, where God’s Son is the object of worship by the angels at his coming into the world (whether the incarnation, resurrection or second advent is meant is debatable). Finally, God’s people, both living and dead, can be described as the first-born who are enrolled in heaven, since they share the privileges of the Son (Heb. 12:23).
2. Where and when (time line of the exodus) did the ordination of the first priests take place? Who officiated? Who specified the steps of the ordination?
Before we turn to Leviticus, I want to introduce this series by examining God’s plan for a kingdom of priests. The idea that the office of priest is shared among a large number of believers did not begin with the New Testament. From the time that the Israelites stood before God at Mt Sinai, this was God’s plan.
We see this first of all in Exodus 19:3-6:
3 And Moses went up to God, and the LORD called to him from the mountain, saying, 'Thus you shall say to the house of Jacob and tell the sons of Israel: 4 'You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself. 5 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel.'
God says, 'If you obey my voice and keep My covenant, then you will be a kingdom of priests, a holy nation.' Did they obey his voice and keep God’s covenant? No -- as we've noted before, God knew they could not keep this covenant; he had already planned to send His son to deal with man’s sin. He instituted the entire sacrificial system because of man’s weakness, foreshadowing what Jesus would accomplish on the cross -- meeting our need for acceptance, our need to respond, our need for peace, our need for forgiveness, and our need for reconciliation. The Israelites, like the rest of us, were not able to live up to God’s holy standard -- but God instituted the law as our schoolmaster to bring us to Christ, to show us our need for a savior.
So God’s plan was to establish a kingdom of priests. But the nation of Israel did not and could not fulfill that plan. So God said through the prophet Jeremiah 31:
31 'Behold, days are coming,' declares the LORD, 'when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them, 'declares the LORD. 33 'But this is the covenant which I will make with the house of Israel after those days,' declares the LORD, 'I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.
In this new covenant, by writing the law on the hearts of his people, God would fulfill the plan laid out in Exodus 19, the plan to establish a kingdom of priests. Peter declares the fulfillment of this plan in chapter 2 of his first letter, beginning in verse 4 (by the way, this passage also shows that Peter understood that he himself was NOT the rock on which the church would be built):
4 ¶ As you come to him, the living Stone-- rejected by men but chosen by God and precious to him-- 5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says: 'See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.' 7 Now to you who believe, this stone is precious. But to those who do not believe, 'The stone the builders rejected has become the capstone,' 8 and, 'A stone that causes men to stumble and a rock that makes them fall.' They stumble because they disobey the message-- which is also what they were destined for. 9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
Peter tells us in verse 5 that we are being built up as a 'spiritual house for a holy priesthood,' and then in verse 9 he quotes directly the Greek translation of Ex 19:6: We are (right now! this is not future tense, but present!) We are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession. God’s plan expressed at Mt Sinai and prophesied through Jeremiah has been fulfilled: Now God has a kingdom of priests.
John echoes this theme in Revelation chapters 1 and 5. Verses 4-6 of chapter one constitute John’s greeting to the recipients of this letter, the seven churches in Asia. He concludes that greeting by saying, 'To him who loves us and released us from our sins by His blood -- and He has made us to be a kingdom, priests to His God and Father.'
Note he did not say: 'He has made SOME of us.' or 'He has selected from among us certain ones to be priests to God.' All of us are priests.
So God from the beginning intended to create a kingdom of priests, a holy nation for his own possession. The Israelites thought that they could become that nation by obedience to the law, but they never did and never could. The purpose of the law was to show us our inability to be holy and righteous before God, to show us that we can only become holy and blameless by throwing ourselves on the mercy of God -- as David did in Psalm 51. We, like David, need for God to create in us a clean heart, we need God to wash us and make us clean, we need God to put His Spirit in us and to write his law in our hearts. And when God sanctifies us, when God saves us by the blood of Jesus, we become a kingdom of priests, dedicated to His service.
So, if you are saved by the blood of Jesus, you are a saint and you are a priest.
So we are priests: who now is the high priest? The book of Hebrews makes this very clear: Jesus himself is our 'merciful and faithful high priest (2:17).' He is 'our great high priest who has passed through the heavens (4:14). 'He is able to save completely those who come to God through him, because he always lives to intercede for them. (7:25)'
Therefore, we need no superpriests or human high priests today; Jesus accomplished everything necessary for our forgiveness and salvation. Indeed, the primary purpose of the Jewish high priest was to foreshadow Jesus himself.
So all believers are priests, with Jesus as our high priest. We will use these insights to help us interpret these five chapters on the priesthood in Leviticus. Statements about the priests in general are symbolically true of all Christians; statements about the high priest alone are symbolically true of Jesus.
The Consecration of Priests
Let’s turn now, at long last, to Leviticus 8, and see how God brings out these truths.
1 ¶ Then the LORD spoke to Moses, saying, 2 'Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering, and the two rams and the basket of unleavened bread; 3 and assemble all the congregation at the doorway of the tent of meeting.'
Let’s make seven, brief observations about what is going on here:
First, note that this is all done at the Lord's command. God is speaking through Moses, God is in control of this entire process. God chooses who will be priests, and he ordains the way their consecration shall proceed. The selection and consecration of the priests is God's work, through the agency of Moses, from beginning to end.
Second, note that God picks a particular man and his sons to serve as priests. No one else was allowed to assume that role. God didn't have Moses say, 'OK, we need a priesthood. Any volunteers out there?' God didn't instruct Moses to put an ad in the paper, then have all applicants fill out forms, answer questions, and perform a trial sacrifice for Moses to evaluate. God didn't have Moses attempt to pick those who would be best for the job. No. God simply chose Aaron and his sons.
Why did God choose them? Because they were the best people around? Well, as we shall see in the weeks ahead, Aaron's sons violate God's instructions two chapters hence, with terrible consequences. If God were choosing priests based on their foreseen faithfulness, some other family might have been better.
All we can really say is that God chose them because he chose them. And other Israelites might have been dismayed: 'Why didn't God choose me! I would have been a better priest than Nadab!' From a human point of view, that might be correct; there may have been others who, in some sense, were better qualified. But God's kingdom is not a meritocracy. God is sovereign. He chooses his priests.
Hundreds of years later, Paul would elaborate on this point when writing to a group of priests:
26 Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth.27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. . . . 29 so that no one may boast before him. (1 Cor 1)
Third, God tells Moses to bring the garments. Next week we will look into these garments in more detail, as they are described thoroughly later in the chapter. But note now that clothing is used many places in Scripture as a symbol for our character, or a symbol of our position before God. God provides the clothing for the priests just as he provides our righteousness; and the priests are to take care to dress themselves according to God's plan.
Fourth, God has Moses bring oil. In our discussion of the present or grain offering, we noted that oil in Scripture is a symbol for the Holy Spirit. When Samuel anoints David as king, he pours oil on his head, indicating that God's Spirit was now indwelling David. The priests have a sacred task to perform, and they cannot do it without the Spirit working within them. So the oil is a necessary part of their ordination.
Fifth, they brought all the requirements for the sacrifices. We have studied these sacrifices in detail already. God particularly notes the need for a sin offering, for these priests were not perfect. They too had failed. As we stated, God did not choose them because they were perfect, or even better than their fellows. So their sins need to be covered, before they can act as God's representatives in assuring others that they too can receive forgiveness for sins.
So the priests need to sacrifice a sin offering for themselves, and then to sacrifice offerings for the congregation at large. But remember from the earlier chapters that the priests also eat many of the offerings. The priests are to feed on God and His word, to nourish themselves with Him, to fill themselves with Him.
Sixth, note that God tells Moses to bring all the people together: young, old, male, female, rich, poor. This consecration of the priesthood was vital for all to see; everyone's participation was required.
Finally, note the place of the assembly: At the tent of meeting, at the tabernacle. This tent is the symbol of God in their midst, the symbol of God dwelling among them. The priests are to be a living representation of God living among them, so their ordination takes place at the tabernacle.
3. List the steps of the ordination service for the priesthood. How long did this service last?
Priests bore two major responsibilities for God’s people. First, they served as teachers of the commands of the LORD (Lev 10:11). They were charged with instructing Israel in the ways of holiness. God’s people were called to reflect God’s character to the world. Parents were responsible for instruction of children (Deut 6), but the priesthood was responsible for all of God’s people. Remember that Israel’s holiness was a key component of its witness to the world. Second, the priests were responsible for maintaining the proper worship of God. In the context of Leviticus, this involved the sacred rituals of the tabernacle or tent of meeting (Exod 25-31, 35-40). The most important of the priestly duties in terms of worship was the proper handling of the sacrificial system (Lev 1-7). The sacrificial system served to maintain the presence of God with God’s people (Exod 40:34-38). To illustrate the servant role of the priesthood the Scriptures do not narrate the ordination of the priesthood until after the Tabernacle has been completed (Exod 40:33-38) and the instructions for sacrifices given (Lev 1-7).
In verses 2-3, God commands that Aaron, his sons, and the assembly of all Israel gather at the entrance of the tent of meeting or tabernacle (Exod 25-31, 35-40). Along with these persons, Moses is to bring the materials necessary for the ordination service of Aaron and his sons as priests. This included the garments that had been prepared by skilled designers (Exod 28:3). The garments worn by the priests were a breastpiece of gold, an ephod, a robe, a tunic, and a sash. All of these were crafted with gold and with exquisite yarns and linens of blue, purple, and scarlet (Exod 28:4-5). Moses also was ordered to bring a bull two rams, and cakes of unleavened bread for the sacrifices that would be made as part of the service.
Aaron and his sons were the family who served as priests for God’s people. The priesthood was not open to persons outside of this lineage. Later in Num 25:10-13, the LORD announces a covenant with Phinehas (grandson of Aaron) that promises the priesthood to his descendants.
Verses 4-5 illustrate faithful obedience to the words of the LORD. Moses acts just as the LORD commanded him. This language recurs in vv. 9 and 13. It highlights the proper response to the LORD: the LORD commands → God’s people act in faithful obedience. The precise following of the LORD’s instructions is a safeguard for the community. The danger of disobedience in terms of the priesthood is illustrated by the story of Aaron’s son’s Nadab and Abihu (Lev 10:1-3). The celebration of the ordination of the priesthood is still ongoing and Aaron’s oldest two sons offer “unauthorized fire” before the LORD. For this offense, they are consumed by fire on the spot. Faithful obedience to God’s expressed will was not optional.
The gathering of the assembly for the ordination of Aaron and his sons served as a visible reminder that the priesthood emerges from the whole people of God for the sake of the people of God. God is the initiator and creator of the priesthood, but God’s people are the object of its service and blessing. The priesthood exists under the call of God to serve God’s people in its mission to serve as a holy nation before the nations. Moses reminds God’s people that the creation of a priesthood is part of the will of God for God’s people.
Leviticus 8:6-13
The last half of our Scripture lesson begins to narrate the ordination service. These verses describe the washing and dressing of Aaron and his sons in their new priestly garments (Exod 28) and the consecration of the Tabernacle where they would serve. The entire service of ordination which lasted seven days is narrated in Leviticus 8:6-35. The service is rich with multi-sensory elements. It is striking that it is void of words. The actions and visible impact are the message. The gathered congregation would see clothing of Aaron and his sons in the exquisite priestly garments, watch the ceremonial washing, observe and smell the sacrifices of the rams and bull—they would experience the God-ordained commissioning of the priesthood for service.
The ordination begins with a ceremonial washing of Aaron and his sons (v. 6). Washing represented the need to be clean before the LORD (Exod 29:4). The priests were required to wash their hands and feet each time that they entered the tabernacle (Exod 30:17-21). The ceremonial washing of the outside of the person represented the internal cleansing of heart. This act is also a reminder of the humanness of an ordained person. They are as fallible and in need of God’s grace as any other person.
Verses 7-13 narrate the dressing of the priests. Official uniforms serve to stress the office over the person. The exquisiteness of the garments is also a symbol of the importance and authority of the office that they represent. In our modern world, elaborate formal clothing is found only in formal ceremonies involving clergy, faculties, or royalty. The garments of the priesthood were designed to highlight the importance and authority of the priests as persons who served in the LORD’s tabernacle. The persons wearing the priestly garments were serving as high-priests of the LORD. They were the mediators between the holiness of the LORD and the people of God as a whole. Their garb was a visible reminder of this high calling.
Moses began by dressing Aaron. Aaron had been the mouthpiece for Moses from the beginning of the mission to deliver God’s people from Egypt (4:27-31). Aaron served ceremonially as the head of the priesthood. The priesthood in ancient Israel is often referred to as the Aaronide priesthood.
Moses placed the tunic, sash, robe and ephod on Aaron. Moses then attached the breastpiece to Aaron and placed the Urim and Thummim in the breastpiece. The Urim and Thummim were a sacred means of discerning God’s will in decision-making (Exod 28:30 cf. Num 27:21, Deut 33:8, 1 Sam 28:6). They were most likely dice or lots. The priest would ask the LORD a question and use the Urim and Thummim to receive an answer. By the post-exilic period (538 B.C. onward), it appears that they had fallen out of use.
Now Moses moves to anoint the Tabernacle and its furnishing with oil (Exod 30:22-33, 40:9-11). Annointing oil was used to consecrate or set apart people and items into the service of the LORD. Israel’s kings were also anointed with oil (1 Sam 10:1-10 and 16:13). The anointing of even inanimate objects emphasizes the sacredness of the Tabernacle. It would be the place where the presence of the LORD would abide in the midst of God’s people (Exod 40:34-38). Such an extraordinary reality required careful preparation and attention to detail. The holiness of the LORD had to be respected at all times.
After anointing all of the Tabernacle’s furnishings, Moses anoints Aaron to consecrate him as high priest. Aaron’s other sons are then brought forward. Their priestly garb is not as elaborate as Aaron’s—they do not wear an ephod, breastplate or sacred diadem.
Ans:
4. What did the laying hands on the head of the animal being sacrificed by the priest represent?
The goat that represented Jesus Christ was offered as a sin offering, typifying His taking our sins upon Himself as an innocent substitute sacrifice. The other goat, representing Satan, was called the azazel. The high priest laid his hands upon the Azazel goat's head, confessing the sins of the people. The goat, now bearing those sins, was driven into the wilderness. After Christ's return, Satan will bear his own guilt and be completely removed from man's presence, being bound for 1,000 years (Revelation 20:1-3).
Laying on of hands, performed by ordained elders of the church during prayer, signifies an ordination or setting apart. The church, following biblical precedent, uses the laying on of hands for requesting the Holy Spirit after baptism, anointing the sick, ordaining ministers, consecrating marriage vows, blessing little children and requesting special gifts of God
5. What did putting blood on the right ear, right thumb, and right big toe of the priest being ordained mean?
The priest of old required first a blood sacrifice before they could be consecrated. The same holds true for ourselves, but it is not with the offering of bulls or goats, 'But with the precious blood of Christ, as of a Lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you' I Peter 1:19, 20.
As those priests were completely washed in the laver, we must submit to 'the washing of regeneration' Titus 3:5.
After being washed, the priest received an application of the anointing oil. This happens also to us when 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 Saviour' Titus 3:5,6.
As part of the process of preparing Aaron and his sons' for their sacred duties at the sacrificial altar the Torah requires that blood be put on the 'ridge of Aaron's right ear and on the ridges of his sons' ears, and on the thumbs of their right hands, and on the big toes of their right feet...' (Exodus 29:20)
It symbolizes the idea that the priest is to 'attune himself to the divine word and be responsive to it in deed and direction in life', in other words, devote his mind, body and soul to holy work.
Attuning ourselves to the divine word and then being responsive to it in deed and direction in life is as relevant to us today as it was to the priests in the ancient world. Too often we turn a deaf ear to the divine voice calling us, so to speak, to live a more holy life; fail to use our hands for holy, healing, constructive purposes; and wander aimlessly in no particular direction. Unfortunately, we do not have as visceral a ritual as our ancestors had to help us in this task.
6. List the garments of the high priest. List the garments of the priest.
This awesome responsibility required a sanctified person (Exodus 29), the high priest, dressed in 'holy garments'. The uppermost holy garment is apron-like and is called the Ephod. On top of the Ephod there is the square breastplate, with twelve precious stones. On the shoulders are two additional precious stones. The blue garment is called the robe, under which the high priest wore a white fine linen woven tunic. On his head is the white fine linen turban. Round the base of the turban is the crown of gold, saying 'HOLY TO THE LORD'.
All of these garments and items have a wonderful significance. Once we understand what these tell us about the heavenly High Priest, Jesus, we will find a deep-seated thankfulness rising up from within our spirit, and an encouragement to draw near to God with a purified heart in full assurance of faith (Hebrews 13:15; 10:22).
The Ephod (Exodus 28:5-14; 39:2-7)
The Ephod is the apron-like garment worn by the high priest. It was made in four colours: blue, purple, scarlet and the white of the fine linen. These are the same colours that can be seen at the Door to the Outer Court, the Door to the Sanctuary and in the Veil; they refer to Christ as He is revealed in the four gospels. There is an important additional feature of the Ephod, though: gold thread (cut from gold plate) was interwoven with the other colours (Exodus 39:3). Gold is not only precious, it implies 'of God, divine and heavenly'.
In the four colours we see Jesus as He was in His earthly ministry. Jesus has lived as a man on earth, a working man, the carpenter of Nazareth (Mark 6:3); He also knows what is involved when having to rely on others to provide for His living (Luke 8:3). He knows what it means to be tired out (John 4:6), hungry (Matthew 4:2: Mark 6:31), thirsty (John 4:7), pressurised (Mark 1:32-34; 2:2; 5:22-24), tempted (Luke 4:2 Hebrews 2:18), bereaved (John 11:35), desparate in prayer (Luke 22:44 Hebrews 5:7), disappointed by friends in a time of need (Luke 22:45-46), in pain (Matthew 27:26), mocked and spat on (Matthew 27:29-31), He knows what it is to die (Luke 23:46). Because He has passed through all these experiences, and many others also, the four colours tell us He is able to sympathize with us (Hebrews 4:15).
Also embroidered into the Ephod is the gold thread, a beautiful 'type' of Christ's heavenly ministry as great High Priest for His own. He is risen from the dead, He has ascended to heaven and is seated at the right hand of God (I Corinthians 15:3-4; Hebrews 1:3). There, as a merciful and compassionate High Priest, Jesus always lives and prays for His own to help them in their difficulties (Hebrews 2:17). Furthermore, because He is risen from the dead and ascended to heaven, He is also ABLE to do something through His interceding for us (Hebrews 7:25): He aids us (Hebrews 2:16), showing us His mercy and ministering to us the supply of His grace to help in time of need (Hebrews 4:16), especially when we face temptation (Hebrews 2:18).
The Shoulder Stones (Exodus 28:9-12)
On each shoulder-piece of the Ephod was a precious stone. Six names were written on each of the stones, altogether naming the twelve tribes of Israel. Every time the high priest went before God at the Golden Incense Altar, the names of all the people of God were upon His shoulders.
Jesus is the Good Shepherd (John 10:11). He knows His sheep (John 10:14) and goes after each one that is lost in the wilderness (Luke 15:4). Individually, when He finds each sheep that is lost, the Good Shepherd lays them on His shoulder (Luke 15:5-7). The shoulder stones represent the collective good shepherding by the Lord Jesus in millions of lives. He bears them all before God as today in heaven He is interceding for us (Romans 8:34 Hebrews 7:25). The shoulders speak of His strength. How powerful and prevailing His intercession has been in our lives!
The Breastplate (Exodus 28:15-30)
The breastplate was square in its proportions, and also embroidered with gold. Set into the Breastplate in gold were twelve precious stones, one for each of the twelve tribes of Israel. Each stone had the name of the respective tribe engraved upon it. This shows the Good Shepherd knows His sheep so well He calls them each by their own name (John 10:3). The high priest bears the names on the Breastplate 'over His heart' when he goes before the Lord 'as a memorial' (Exodus 28:29), foreshadowing the eternal love of the Lord Jesus for His sheep (John 13:1).
All this is not for those who do not believe. Sadly, they are still outside the Tabernacle, not having yet entered through the Door into the Outer Court. Their names are not yet written on His heart. They are like the rich man in Luke chapter 16:19, whose name is not even known; by contrast, the name of the poor man Lazarus is known even to Abraham (Luke 16:25), despite his sores and beggarly state. Both men had heard the words of Moses and the prophets warning them, but the rich man had not believed, nor would he have believed even if one had risen from the dead (Luke 16:29-31). 'I won't believe something I can't even see' is the common protest of the comfortable. The trouble is, by the time they are confronted with the reality it is often too late: they are dead. So, my friend, when you hear the Shepherd's voice, when He calls you by name, allow Him to lead you: follow Him (John 10:3-4,25-27).
The names known to the high priest are engraved on the stones. This is no passing whim, they cannot be erased: 'I give My sheep eternal life, and they shall never perish; neither shall anyone snatch them out of My hand' (John 10:28). As the high priest goes about the service of the Holy Place, wearing the Breastplate with the engraved names,
he passes the Lampstand and light shines onto the names (the Light of Life, John 8:12),
he approaches the Showbread Table and the names are corresponded with one another in a fellowship of nourishment (the Bread of Life, John 6:35),
he comes before the Golden Incense Altar and bears the names individually and collectively before God, praying that we may be given eternal life, which means to know the only true God in Jesus Christ, the Messiah (John 17:3).
Here in the Holy Place, the emphasis is on life. Jesus the great High Priest has come so that they (the names) may have life, even eternal life, and have it abundantly (John 10:10).
The High Priest must yet bring us into the Holy of Holies for the fullest view and experience of eternal life, though. For us to enter in and have this life abundantly and eternally, the Veil must be removed. It must be rent from top to bottom, by God (see Matthew 27:51). Then we have access through Him (the Veil) inside One Spirit (typified by both the anointed unique high priest and by the anointed Tabernacle, now made into just one room) unto the Father (Ephesians 2:18). Inside the Holy of Holies we find the Ark of the Covenant, containing:
the two tablets containing the 'ten words' (Deuteronomy 10:4, Hebrew), which are the words of eternal life (John 6:68), collectively the Word of Life (I John 1:1),
Aaron's rod that budded (the Resurrection and the Life, John 11:25)
the Golden Pot of 'Hidden' Manna (Manna normally evaporated when the sun came up, but this 'Hidden' Manna was kept before the Lord as a memorial, therefore implying the eternal life given to us by the Bread of God, Jesus John 6:33,58; 17:3).
Jesus our great High Priest carries the names of all His redeemed ones on His strong shoulders. Besides that, all the individual names are brought together in groups, separated only by genealogy and by locality of dwelling (like the tribes of Israel). The collective names are permanently (like each engraved stone of the breastplate) carried on His loving heart. The Breastplate is therefore a foreshadow of the one Church expressed as local churches, one in each place, in God's design.
The Breastplate was folded double to form a pocket. Inside the pocket the Urim and Thummin were kept. Urim means 'lights' and Thummin means 'perfections'. They were probably two jewels. When someone had to make an important decision, the request was made known to the high priest. He would stand before the Lampstand, holding the Urim in one hand and the Thummin in the other. As the light reflected from the Urim and the Thummin onto the stones of the Breastplate, this flash of light provided up to 24 combinations (2 x 12). Since there are 22 letters in the Hebrew alphabet, the flashes of light could produce strings of letters. As God breathed through the Ark, the Veil would move, permitting a breeze to flicker the flames in the Lampstand to momentarily alter the angle of direction of the light onto the Urim and Thummin, and thence to the Breastplate. Thus God was able to communicate directly, but not audibly, to the high priest and answer the enquiry.
The Robe (Exodus 28:31-35)
The Robe was made entirely of blue. It had a hem, attached to which were pommegranate motifs (in blue, purple and scarlet), with golden bells alternating in between the pommegranates. The golden bells were an audible announcement of the high priest's service, a beautiful sound, backed up by beautiful fruits, the pommegranates. This same balance of words and deeds we find in the Lord Jesus (Luke 24:19).
The Turban and the Crown (Exodus 28:36-39)
The Turban was made of white fine linen. Generally, fine white linen signifies righteous deeds (Revelation 19:8). Here the emphasis is on our mind, the covering of our thought processes, 'taking every thought captive to the obedience of Christ' (II Corinthians 10:5) by taking 'the helmet of salvation' (Ephesians 6:17). Our mind is the big problem. When Zechariah saw the vision of Joshua (Zechariah 3:1-5), the Lord began to address the problem of the filthy garments (v3) by putting a clean Turban on his head (v5). Since the Hebrew words for Joshua (Yoshuah) and salvation (yeshuah) are so close, we see here the picture of taking up the helmet of salvation, to deal with our filthy thoughts of unrighteousness.
Attached to the Turban and upon the forehead of the high priest was the Crown, a gold plate on which 'HOLY TO THE LORD' was engraved. This seal of God is legitimately there on the forehead of our Lord Jesus Christ, our great High Priest. But for us, whom He has also made priests (Revelation 1:5-6), there is a clear indication that we are not just to be outwardly dressed up in Christ; He must transform us, by the renewing of our mind that we may prove the will of God: our sanctification (Romans 12:2 & I Thessalonians 4:3). How we need to be renewed in the spirit of our mind, to put on the new man created in righteousness and true holiness (Ephesians 4:23-24)!
Finally ...
'Holy brothers, partakers of the heavenly calling, consider the High Priest, Jesus' (Hebrews 3:1)
'Seeing we have such a great High Priest who has passed through the heavens, Jesus the Son of God, a High Priest who can sympathize with our weaknesses (being tempted in all points as we are, yet without sin), let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need' (Hebrews 4:14-16).
7. Whose names were on the epod and breastplate of the high priest? What was the order of these names? What was the purpose of having the names on the high priest’s breastplate and epod?
Ans:
Rishon The command to light the Menorah. Aaron’s clothes: the Epod.
Sheni Aaron’s clothes: the Breastplate.
Shelishi
Aaron’s clothes: the Robe, the plate and the Mitre. The four garments of a regular Priest.
Revi’i
The ceremony of induction to the priesthood.
Chamishi
Induction continued.
Shishi
The daily offering.
Shevi’i
The altar of incense.
Maftir
Remember what Amalek did to you.
Haftorah
I Samuel: 15;1-34: Saul’s war against the Amalekites.
God is instructing Moses to bring Aaron and his sons to the tabernacle and place these priestly garments on them, and consecrate them in their position as the priests of Israel, all the tribes. 'Consecrate' means to set them in a permanent priestly position, and God is relating to us that this was to be done and passed on from father to son through all generations.
Aaron was set aside or anointed to be the high priest, to wear the breastplate of precious stones representing all the tribes, wearing the mitre, and the holy crown of the high priest.
All of the priests could enter through the first vail, but only the High priest, at this time Aaron, could enter through that second vail into the Holy of holies. The High priest first had to make sacrifices for himself, before he could make the sacrifices for the people. Without the shedding of blood there is no forgiveness of sins. If the blood sacrifice was not accepted by God, then the High priest would be struck dead, and would not come back out of the Holy of holies. In Old Testament times, this event was the most sacred event of the year, and it happened just once a year. However there were also sacrifices daily both in the morning and evening.
Remember we are comparing the old temple and tabernacle with the new Temple or tabernacle, which is Jesus Christ, and the many membered body of Christ. We are comparing how the Old Covenant, or Testament was a shadow or type of the New Covenant that was established by the death and resurrection of our Lord Jesus Christ. Jesus became the bread of life in the New Covenant that was the manna of the Ark of the Covenant in the Old Covenant.
8. What was written on the gold plate on the high priest’s turban? What was the significance of these words? Did the high priest live up to these words (see book of Malachi)?
Ans: The blue garment is called the robe, under which the high priest wore a white fine linen woven tunic. On his head is the white fine linen turban. Round the base of the turban is the crown of gold, saying 'HOLY TO THE LORD'.
All of these garments and items have a wonderful significance. Once we understand what these tell us about the heavenly High Priest, Jesus, we will find a deep-seated thankfulness rising up from within our spirit, and an encouragement to draw near to God with a purified heart in full assurance of faith (Hebrews 13:15; 10:22).
The High Priest must yet bring us into the Holy of Holies for the fullest view and experience of eternal life, though. For us to enter in and have this life abundantly and eternally, the Veil must be removed. It must be rent from top to bottom, by God (see Matthew 27:51). Then we have access through Him (the Veil) inside One Spirit (typified by both the anointed unique high priest and by the anointed Tabernacle, now made into just one room) unto the Father (Ephesians 2:18). Inside the Holy of Holies we find the Ark of the Covenant, containing:
the two tablets containing the 'ten words' (Deuteronomy 10:4, Hebrew), which are the words of eternal life (John 6:68), collectively the Word of Life (I John 1:1),
Aaron's rod that budded (the Resurrection and the Life, John 11:25)
the Golden Pot of 'Hidden' Manna (Manna normally evaporated when the sun came up, but this 'Hidden' Manna was kept before the Lord as a memorial, therefore implying the eternal life given to us by the Bread of God, Jesus John 6:33,58; 17:3).
Jesus our great High Priest carries the names of all His redeemed ones on His strong shoulders. Besides that, all the individual names are brought together in groups, separated only by genealogy and by locality of dwelling (like the tribes of Israel). The collective names are permanently (like each engraved stone of the breastplate) carried on His loving heart. The Breastplate is therefore a foreshadow of the one Church expressed as local churches, one in each place, in God's design.
From Malachi 3:1 surfaces a yet more distant or far fulfillment, i.e., the return of our Lord, the Covenant Messenger, at the Second Advent. For it is here that He will fulfill all the covenants, including the division of the Land according to the Abrahamic Covenant. And Ezekiel 48:11 makes reference to the apostate priests of Malachi's day, as they are compared and contrasted with the faithful priests, the Zadokites. 'This will be for the consecrated priests, the Zadokites, who were faithful in serving me and did not go astray as the Levites did when the Israelites went astray.'
9. What was the purpose of the bells on the high priest’s robe? Why was this important?
Ans: the purpose of the bells were that “his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out.
So, as there were bells to be heard in the earthly Tabernacle, so there must be bells in the heavenly, that also can be heard. And, as the purpose of the bells on earth were to let the people know when the High Priest entered in before the Lord – so we are to know where our High Priest, Jesus Christ, is ministering before His Father, in our behalf, today “into heaven itself, NOW TO APPEAR IN THE PRESENCE OF GOD FOR US” So Jesus left signs, which, when He gave them, where “prophetic,” but when they begin to be fulfilled, they accomplished the same purpose as the bells ringing. Luke 17:22 – 30, Jesus “said unto the disciples…As it was in the days of Noe (Noah), so shall it be also in the days of the Son of man. Likewise also as it was in the days of Lot… Even thus shall it be in the day when the Son of man is revealed.”
10. Who does the book of Hebrews say now fills the role of the high priest? Who does 1 peter 2:9 say fills the role of priests today?
Melchizedek’s greatness did not come from his ancestry; it came straight from God. He appears to us in the story out of nowhere, and we have no earthly idea where he came from or where he ended up. Melchizedek’s earthly ancestry, parentage, progeny, birth and death remain a mystery. The terms 'without father' and 'without mother' were used in ancient times for those without known parentage, for illegitimate children and for those who came from unimportant families.
Christ superiority is seen in the fact that his priestly function was after the order of Melchizedek. It was difficult for the Jews to accept Christ as their high priest because he a priest after the order of Melchizedek and was from the tribe of Judah. Only descendants from the tribe of Levi could serve as high priest according to Old Testament law. As they tracked the genealogy of Jesus Christ they could make no connection to the descendants of Levi. Jesus, like Melchizedek, represented something beyond the Law's requirement of a high priest.
However, Christ’s real superiority over Melchizedek came from his ability to enter the inner sanctuary into God’s presence. The writer says, 'We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.' (6:19-20)
The Superiority of Christ
Hebrews 7:4-10
Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! Now the law requires the descendants of Levi who become priests to collect a tenth from the people-- that is, their brothers-- even though their brothers are descended from Abraham. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser person is blessed by the greater. In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor. (NIV)
Melchizedek’s superior standing over Abraham is witnessed in that the greater person is in a position to bless someone of lesser status. 'This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser person is blessed by the greater.' (7:6-7) Melchizedek's importance is seen in that Abraham paid tithes to him, and he blessed Abraham in the name of the Most High God. Although Abraham was great, we find someone outside of Abraham's descendants greater than Abraham. Although Abraham had received the promises of God, Melchizedek’s standing with God was much higher. Melchizedek was a priest-king.
This actually made the Levitical priesthood inferior to the priesthood of Melchizedek.
Hebrew 7:11-16
If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-- one in the order of Melchizedek, not in the order of Aaron? For when there is a change of the priesthood, there must also be a change of the law. He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. (NIV)
Jesus' priesthood is superior because he is superior to the law. 'If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-- one in the order of Melchizedek, not in the order of Aaron?' (7:11)The Levitical priesthood was given on the basis of the law. One could not attain perfection on the basis of the law. It was not the law that made Christ perfect; it was his perfect obedience that made him superior. If the law could present one perfect, there would be no need of something better. Jesus came in perfect obedience to the law to show us a better way to live.
Christ outranks Melchizedek by virtue of his indestructible life. 'And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.' (7:15-16)The Jews had difficulty recognizing anyone outside of Abraham as great. The writer's point is that there was a priest with a higher ranking than the Levitical priesthood of the Old Testament. Now there is a high priest that out ranks them all as evidenced in his indestructible life when he rose from the dead.
Christ’s priesthood was superior to Melchizedek because God appointed him to his position as high priest. 'And it was not without an oath! Others became priests without any oath, but he became a priest with an oath when God said to him: 'The Lord has sworn and will not change his mind: 'You are a priest forever.'' Because of this oath, Jesus has become the guarantee of a better covenant.' (Hebrews 7:20-22 NIV)
Melchizedek superiority is seen in that he spoke with the authority of God. He had direct access to God's throne. The Levites were born into the role of priest. They also had to take an oath before entering into service. However, Melchizedek' position was appointed by God. Christ was also appointed by God as God made an oath to make him high priest forever. Therefore, his priesthood was much superior to the Levitical priesthood and to Melchizedek. 'For it is declared: 'You are a priest forever, in the order of Melchizedek.'' (Hebrews 7:17 NIV)
Christ's Superior Covenant
'Because of this oath, Jesus has become the guarantee of a better covenant.' The change of priesthood also made it essential to have a new covenant. Christ’s superiority over the Levitical priesthood also gave superior standing to his New Testament. There are several things that guarantee the superiority of Christ's covenant.
Hebrews 7:22-28
Because of this oath, Jesus has become the guarantee of a better covenant. Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Such a high priest meets our need-- one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever. (NIV)
Christ's covenant is superior because his priesthood is permanent. 'Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood.' (7:23-25) Christ lives forever; therefore his covenant is an eternal covenant. It will never grow obsolete with age. Moses and the Levitical priests died, but Jesus lives (7:8). Christ order does not depend on bodily descent, but on an indestructible life (7:16). Death prevents the old order of priesthood from continuing in office, but the new order 'continues for ever' (7:23-24). It is with a much better covenant promising life rather than death.
Christ's covenant is superior because he is able to completely save those who come to him. 'Therefore he is able to save completely those who come to God through him . . .' (7::25) The priest under the Levitical system had to continue to offer up sacrifices for the people, but not so with Christ. He offered one sacrifice for all time, which completely saves all who come to him.
Christ's covenant is superior ' . . . because he always lives to intercede for them.' (7:25) His priesthood is permanent. Old Testament priest were subject to death, but not so with Christ. Christ works day-by-day, hour-by-hour and moment-by-moment on our behalf. His support comes to us the moment we need it. Christ has firsthand experience of our trials. He intercedes compassionately, for he knows exactly what we need.
While Christ was on earth, he interceded for his disciples. How comforting it is to know that his intercession for us continues in heaven. This gives us an enabling confidence to live better lives. Listen to Jesus' words:
Matthew 18:18-20
'I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 'Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them.' (NIV)
Christ's covenant is superior because ' . . . Such a high priest meets our need . . .' (7:26) Too many of us think of salvation as a past event. We fail to see our immediate needs, which results in our failure to realize Christ's ability to help us in the present. The Bible speaks of Christ blood continually cleansing us from our sins (1 John 1:6-10). Forgiveness is an ongoing process for us as long as we live in these sinful bodies. The Law and its sacrifices could never do that.
Christ's covenant is superior because of his purity. 'Such a high priest meets our need-- one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.' (7:26-28) Christ's unstained life made it possible for him to be the sacrifice. Christ covenant is superior because he is holy, blameless and pure, and this sets him apart from sinners in his exalted position in heaven. He has no need to offer sacrifices for himself and then for the sins of his people. 1 Peter 2:9-12
But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. (NIV)
Peter declares the purpose of our calling is to live lives that praise God. Power for living is discovered in lives that praise God. Today, much of our effort goes into revamping our worship services into what we are calling praise services. However, our efforts to praise God are more beneficial when we live lives that praise God. We must let lives seeking to praise God be the motivating factor in our worship services. There can be no worship service of praise without lives lived in praise to God.
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