Reading Exodus 29:36-43
Gentle Readers,
Having considered something of the typical teaching connected with the vestments of the priests as described in Exodus 28, we may observe that the next thing which the Holy Spirit brings before us is the consecration of Aaron and his sons, i.e. the ritual belonging to their induction into that sacred office. This is described at length in Exodus 29, a chapter which is rich in spiritual teaching. As, however, almost all of it is found again in Leviticus 8, we shall defer a detailed study thereof—if the Lord wills—until we come to that book.
The two accounts given of the consecration of the priests is like unto the twofold description which we have of the tabernacle and its furniture: first, we are told what Moses was commanded to make; second, we learn what he actually did make. So with the priesthood: in Exodus we learn that this was a blessing which God proposed to bestow upon His redeemed, whereas in Leviticus (the tabernacle having been set up) we see the execution of His purpose—the activities of the priests there being seen. Moreover, as in the actual making of the tabernacle we read, "According to all that the Lord commanded Moses, so the children of Israel made all the work" (Ex. 39:42); in like manner we are told that, in connection with the appointing of the priesthood, "So Aaron and his sons did all things which the Lord commanded by the hand of Moses" (Lev. 8:36).
In order to link up our articles on Exodus 28 with the present one, which deals with the closing verses of chapter 29, and those which follow on chapter 30, we will give a brief outline of the ceremonies which were to be observed at the consecration of the priests. It is striking to note that there were exactly seven things done for them. First, they were taken "from among the children of Israel" (28:1). How plainly this points to the Father choosing His elect out of Adam’s race—the initial step in connection with their salvation—is too obvious to need any enlarging upon. Second, they were brought unto the door of the tabernacle (29:4): the antitype of this is found in 1 Peter 3:18: "For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God." Third, they were washed (29:4): this foreshadowed the believer’s regeneration and sanctification by the Spirit (see John 3:5, Titus 3:5, Ephesians 5:26). Fourth, they were clothed with their official vestments (29:4-9): this symbolized the putting on of Christ. Fifth, they were anointed (29:21): this pointed to the gift of the Spirit to the believer (2 Cor. 1:21; 1 John 2:27). Sixth, their hands were filled (29:24)—compare with this 1 John 1:1-3. Seventh, they were sanctified (29:44): this contemplates our setting apart unto God, see Romans 6:13, 22.
It is indeed striking to see that in the above, Aaron and his sons took no active part at all; from first to last they were passive in the hands of another. They did not minister, but were ministered unto. Much was done for them and to them; but they themselves did nothing. Standing in God’s stead, Moses did all for them. It was by his word that they were chosen and brought. It was by his hands they were washed, clothed and anointed. It was Moses also who brought the bullock for the sin-offering, as "the ram of consecration." So too the application of the blood to the several parts of their bodies was the work of Moses (v. 20). So with the wave-offering: Moses arranged its several parts (v. 22): he it was who "filled their hands"—he gave, they received (v. 24). Finally, it was Moses who received back from their hands and gave again to God what they had first been given (v. 25).
There were however four exceptions, striking and blessed ones; four things which God required Aaron and his sons to do. First, they were to "put their hands upon the head of the bullock" of the sin-offering (29:10), thus identifying themselves with the victim that was to be slain. Typically, this is the saints confessing, "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed" (Isa. 53:5). Second, they were to "put their hands on the head of the ram" (v. 15) which was a burnt-offering unto the Lord. This speaks of the believer’s assurance of his acceptance in the Beloved. Third, they also placed their hands upon the head of the ram of consecration (v. 19). This foreshadowed the saints as set apart to and for God, in and by Christ—"For by one offering He hath perfected forever them that are set apart" (Heb. 10:14). Fourth, they were to eat the flesh of the ram and the shewbread (vv. 32:33). This set forth Christ as the Food of His people: their substance and life. It is as we contemplate and appropriate Christ without, that He is "formed" within us: see Galatians 2:20; 4:19.
A more direct link between the lengthy account furnished in Exodus 29 of the ceremonies connected with the consecration of the priests and the closing verses which form our present portion, is what is said in vv. 35-37: "And thus shalt thou do unto Aaron and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them. And thou shalt offer every day a bullock for a sin-offering for atonement: and thou shalt cleanse the altar, when thou shalt make an atonement for it, and thou shalt anoint it, to sanctify it. Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy; whatsoever toucheth the altar shall be holy."
The fact that these particular ceremonies and the cleansing of the altar were to be repeated and kept up for seven days denotes that Christ’s people are completely consecrated in Him (Col. 2:10), and that their altar is a perfect one. Both the consecration of the priests and the sanctification of the altar must alike be according to all the requirements of a holy God. "Approach now must be at a cleansed, anointed, and hallowed altar. It is the first time in Scripture that we read of a cleansed and anointed altar. Previously, the altar was according to the measure of the one who approached, but now approach must be cleansed from every feature of human imperfection—cleansed in all the efficacy of the sin-offering" (C. A. Coates). In other words, all acceptable worship now must be "in spirit and in truth."
This is the force of that word of Christ’s, "But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is spirit: and they that worship Him must worship Him in spirit and in truth" (John 4:23, 24). The Savior was referring to that great change which would be brought in consequent upon His death. Though such worship shuts out all that is of the flesh, it makes room for all that is of the Spirit and of Christ.
And of what does this cleansed, anointed and sanctified "altar" speak? Clearly of Christ Himself: His blessed person. As we are told in Hebrews 13:10, "We have an altar, whereof they have no right to eat which serve the tabernacle." Christ Himself is altar, sacrifice, and priest. He is "the Altar that sanctifieth the gift" (Matthew 23:19). Hence believers are now told, "By Him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to His name" (Heb. 13:15).
From the parallel Scripture in Leviticus 8 we learn that the Lord’s word to Aaron and his sons, in this same connection, was, "Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not." Upon this Mr. Soltau wrote: "They were to be habituated to abide before the Lord; and they were to realize the value of the sin-offering, as thus enabling them so to abide there. The seven days of their week of consecration may, in type, prefigure the whole of our earthly life: our whole week of service. We are to accustom ourselves to be in the presence of our God. Our life is to be spent there; only we have the privilege of abiding, not at the door, but in the very holiest of all. May we rejoice to use this wondrous liberty of access, and not only ‘draw near,’ but ‘abide under the shadow of the Almighty.’ And what will be our help and power for this? The sin-offering of atonement, constantly realized by the help of the Holy Spirit."
"Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even" (vv. 38, 39). In v. 42 we learn that this offering was called "a continual burnt-offering." That which was placed upon the altar was in perfect accord with its now anointed and hallowed character. The "burnt" offering is the highest type of sacrifice in Scripture. The first reference to it in the Word helps us ascertain its distinctive significance. In Genesis 22:2 we read that the Lord said unto Abraham, "Take now thy son, thine only Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of." That which is to be particularly noted there is the willingness and readiness of Isaac’s conforming to his father’s will. Thus, the central thought in this offering is devotedness. The Hebrew word for burnt-offering literally means, that which "goes up." It might well be designated "the ascending offering." The whole of it, consumed upon the altar, ascended to heaven as a sweet savor.
Leviticus 1 furnishes full details concerning the burnt-offering. There we read, in v. 3, that the offerer should "offer it of his own voluntary will." This offering was really the basis of all the other sacrifices, as may be seen not only from the fact that it is given precedence in Leviticus 1 to 5, but also because the altar itself took its name from this—"the altar of the burnt offering" (Ex. 40:10). It foreshadowed, therefore, the perfect devotedness of the Son to the Father, which was the basis or spring of the whole of His earthly life, ministry, and sacrificial death. He "glorified not Himself." When He spoke or acted it was ever the Father’s honor He sought. He could say, "I came not to do Mine own will, but the will of Him that sent Me." He could say, "I have set the Lord always before Me" (Ps. 16:8). Ephesians 5:2 speaks in the language of this particular type: "Christ also hath loved us, and hath given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor."
"Now this is that which thou shalt offer upon the altar; two lambs of the first year, day by day continually. The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even." Speaking after the manner of men, it was as though God would keep before Him a constant reminder of the devotedness of His blessed Son. Therefore a "lamb." rather than a bullock or ram (which prefigured Christ more in His strength and sufficiency) was appointed—suitably expressing His gentleness, and yieldedness to the will of God. And, too, that which was ever to be kept before His people also was, that which would set forth the Godward aspect of Christ’s work. Though the Lord Jesus came here to atone for the sins of His people, it was only because it was the Father’s will for Him so to do: cf. Hebrews 10:7 with 10:10.
"Inasmuch as the offering before us was perpetual, God laid a foundation thereby on which Israel could stand and be accepted in all its fragrance and savor. It thus becomes no mean type of the position of the believer, revealing the ground of his acceptance in the Beloved; for just as the sweet savor of the continual burnt-offering ever ascended to God on behalf of Israel, so Christ in all His acceptability is ever before His eyes on behalf of His own. We can therefore say, ‘As He is, so are we in this world’ (1 John 4:17), for we are in the Divine presence in all the savor of His sacrifice, and in all the acceptance of His Person" (Ed. Dennett).
Nor should we lose sight of the practical teaching for our own souls in this morning and evening continual burnt-offering. Suitably has this been expressed by another: "God would encourage us to renew in our affections continually the terms on which He is with us. He would have every day to begin and end with a fresh sense of being with God and having God with us, in the sweet odor and acceptance of Christ, He never places His saints on any other ground before Him than that of Christ—the One who has perfectly glorified Him, and done all His will, and in whom He has infinite delight. He never departs from that; He never meets His saints on other or lower ground than that. And He would have the consciousness of it continually renewed on our side."
"And with the one lamb a tenth deal of flour mingled with the fourth part of an hin (about 1/2 gallon) of beaten oil; and the fourth part of an hin of wine for a drink offering. And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savor, an offering made by fire unto the Lord" (vv. 40:41). This was the accompaniment of the burnt-offering. The meal-offering is often spoken of as an appendix to it, thus, as "the burnt-offering and its meal-offering" (Lev. 23:13, 18; Numbers 28:28, 31; 29:3, 6, 9, etc.).
The "meat," or better "meal-offering" is described at length in Leviticus 2. It foreshadowed the holy and perfect humanity through which the Son manifested His devotedness to the Father. Mingled with the meal was the fourth part of an hin of beaten oil. This shadowed forth the mystery of the supernatural birth of Christ, under the operation of the Holy Spirit: as said the angel to Mary, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35). So, too, the whole of Christ’s earthly life and ministry was permeated by the Holy Spirit. It was by the Spirit He was led into the wilderness to be tempted of the Devil (Matthew 4:1), and from the temptation He "returned in the power of the Spirit into Galilee" (Luke 4:14). It was by the Spirit He cast out demons (Matthew 12:28). It was through the Spirit that He offered Himself without spot to God (Heb. 9:14). And, even after His resurrection, it was "through the Spirit" He gave commandments unto the apostles (Acts 1:2).
Accompanying the burnt-offering there was also a drink-offering, which consisted of "the fourth part of an hin of wine." One of the significations of "wine," when it is employed emblematically, is joy—see Judges 9:13; Psalm 104:15. Thus, in our present type, the accompanying drink-offering speaks of the Father’s joy in Christ—"This is My Beloved Son, in whom I am well pleased." But more: it was offered here by the Lord’s people. Therefore it would also express their communion with the joy of God in the perfections and devotion of His Son. God would have us feast on that which delights Him. Beautifully is this brought out in the parable of the prodigal son. When the wanderer had returned in penitence, the Father said, "Bring hither the fatted calf, and kill; and let us eat, and be merry" (Luke 15:23)—figure of the Father and His child rejoicing together in Christ.
Striking are the words, in this connection, of v. 42: "This shall be a continual burnt-offering throughout your generations." Occupation with the devoted Son and His perfect humanity was to be continual, and every morning and evening the types of these were to be presented by Israel to God, accompanied by the fourth part of an hin of wine. Note again the words of v. 41: "And the other lamb thou shalt offer at even, and shalt do thereto according to the meat-offering of the morning, and according to the drink-offering thereof, for a sweet savor, an offering made by fire unto the Lord." Was not this continuous morning-offering the Lord saying to His people of old, "Rejoice in the Lord alway," and was not the repetition in the evening God’s Old Testament "again I say, Rejoice" (Phil. 4:4)!
Gloominess in the Christian is not glorifying unto God. A long-faced believer is no commendation of Christ to those who know Him not. God does not desire His people to be miserable. Did He not move one of His apostles to say, "These things write we unto you, that your joy may be full" (1 John 1:4)? If the Christian is sad and miserable, the fault is entirely his own. The explanation thereof is furnished in the immediate context of the Scripture last quoted: "Our fellowship is with the Father, and with His Son, Jesus Christ" (1 John 1:3). As this fellowship is experimentally maintained, our joy will be "full." Lack of joy, then, is due to lack of fellowship with God.
And how is this to be remedied? Our present type tells us: begin and end each day with a fresh occupation of the heart with Christ, a concentrated meditation upon His excellencies—His devotedness to the Father, His dying love for us. But accompanying this there must be the "oil": it is only by the help and power of the Holy Spirit that we can truly "consider" Christ (Heb. 3:1 cf. John 16:14). And to the extent that we yield to and are filled with the Spirit, and to that extent only, shall we also be filled with joy—note how the "fourth part of an hin of wine" corresponds exactly to the "fourth part of an hin of oil" (v. 40)! To show that this is no mere coincidence, or unimportant detail, let the reader turn to Numbers 15:6, 7 where he will find that though the quantities of the oil and wine are different, yet their proportions are the same! O that "the joy of the Lord" may be our strength (Neh. 8:10).
"This shall be a continual burnt-offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. And there I will meet with the children of Israel and they shall be sanctified by My glory" (vv. 42, 43). That which is so unspeakably blessed here is the Lord’s repeated promise that He would meet with His people. The Hebrew word signifies "to meet as by appointment," and this, in the required manner and place.
"Moses was permitted in grace to meet Jehovah at the mercy-seat (Ex. 25:22); but the people could not pass beyond the door of the tabernacle of the congregation. It was here that the burnt-offering was presented on the brazen altar; and hence this was the meeting-place, on the ground of the sacrifice, between God and Israel. There could be no other possible place; just as now Christ forms the only meeting-place between God and the sinner. It is most important to see this truth—especially for those who are unsaved—that apart from Christ there can be no drawing nigh to God. ‘I am the Way, the Truth, and the Life: no man cometh unto the Father, but by Me’ (John 14:6). Mark well, moreover, that God cannot be approached except on the ground of the sacrifice of Christ. This is the truth foreshadowed in connection with the burnt-offering. If the cross, Christ crucified, be ignored, no relationships can be had with God, excepting those which may exist between a guilty sinner and a holy Judge. But the moment the sinner is led to take his stand upon ‘the sweet savor’ of the sacrifice of God, upon the efficacy of what Christ accomplished by His death, God can meet with him, in grace and love" (Ed. Dennett).
There is also a spiritual application of the blessed promise of vv. 42, 43 to the saints of God today, considered both singly and collectively. There is such a thing as God "meeting" with us in the manifestation of Himself to our hearts—alas, that so many experience this so infrequently. Where there is true soul-occupation with the person and work of Christ, in the power of the Spirit, there is also a making known of Himself (Luke 24:31). So, when the saints assemble for Divine worship, occupied not with their own needs, but with Christ’s excellency—coming not to obtain a blessing, but to offer to God a sacrifice of praise; there is then such a gracious revelation of Himself that we are made to exclaim: "This is none other than the house of God, and this is the gate of heaven" (Gen. 28:17). O to know more of this blessed experience.
"And I will dwell among the children of Israel, and will be their God. And they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God" (vv. 45, 46). As in the previous verses God repeated His promise to "meet" with His worshipping people, so here He says, twice over, "I will dwell among them."
It was for this that Jehovah had delivered His people from Egypt: He could not "dwell" with them there. Nor could He dwell with Israel at all until they had been redeemed. This was something entirely new. God never "dwelt" with Adam, nor with Abraham. In the Song of Redemption (see Exodus 15:1, 13), Israel exclaimed, "Thou shalt bring them in, and plant them in the mountain of Thine inheritance, in the place, O Lord, Thou hast made for Thee to dwell in, the sanctuary" (15:17). To Moses God said, "Let them make Me a sanctuary; that I may dwell among them" (Ex. 25:8). Now, that promise was to be realized on the ground of the efficacy of the burnt-offering. Most blessed is it to mark God’s purpose in thus dwelling in Israel’s midst—"They shall know that I am the Lord their God." Equally precious is the promise which He has given us: "Lo, I am with you alway, unto the end of the age" (Matthew 28:20); and again, "I will never leave thee, nor forsake thee" (Heb. 13:5).
There is no doubt but that, prophetically, our present type looks forward to the second coming of Christ to this earth. Then will it be that "all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob (Rom. 11:26). And again, "Thus speaketh the Lord of hosts, saying, Behold the man whose name is The Branch; and He shall grow up out of His place, and He shall build the temple of the Lord; even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both" (Zech. 6:12, 13). Then will God say, "Sing and rejoice, O daughter of Zion; for, lo I come, and I will dwell in the midst of thee, saith the Lord" (Zech. 2:10). The ultimate fulfillment of our type will be seen on the new earth: "And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them" (Rev. 21:3).
"But there is more than even dwelling with them: there is also relationship—‘I will be their God.’ It is not, be it remarked, what they shall be to Him, though they were His people by His grace; but what He will be to them. ‘Their God’—words fraught with unspeakable blessings. for when God undertakes to become the God of His people, deigns to enter into relationship with them, He assures them that everything they need, whether for guidance, sustenance, defense, succor, yea, everything, is secure for them by what He is to them as their God. It was in view of the blessing of such a wondrous relationship that the Psalmist exclaims. ‘Happy is that people whose God is the Lord’—Psalm 144:15" (Ed. Dennett). So, too, on the new earth it is said: "And they shall be His people, and God Himself shall be with them, and be their God" (Rev. 21:3). May the Lord use to His glory these musings upon this blessed type.
To be continued . . .
Thursday, February 14, 2013
Thursday, February 07, 2013
Doc Notes (Part 52) The Priestly Vestments
Gentle Readers,
I suggest that you may want to read Exodus 28:40-43
"Thy testimonies are wonderful" (Ps. 119:129). The one who first penned these words had a much smaller Bible than we now have. Little more than the Pentateuch had been written in the Psalmist’s time, yet his study of the first five books of Holy Writ moved David to wonderment as he pondered their contents. All that is said of the tabernacle and its priesthood, down to its minutest detail, is indeed "wonderful": wonderful in its depth, for there is much here which none has yet fathomed; wonderful in its freshness, for the Holy Spirit is ever revealing new beauties therein; wonderful in its preciousness, for the one in communion with its Author must say, "More to be desired are they than gold, yea, than much fine gold: sweeter also than honey or the honeycomb" (Ps. 19:10).
There is another and more comprehensive reason why God’s testimonies are "wonderful," and that is, because they are concerned with Him whose name is called "Wonderful" (Isa. 9:6). Said the Lord Jesus, as He came into this world, "Lo I come—in the volume of the Book it is written of Me—to do Thy will O God" (Heb. 10:7). Hence, to the unbelieving Pharisees He said, "Search the Scriptures . . . for they are they which testify of Me." The incarnate Word is the key to the written Word. It is the Person and Work of Christ which gives meaning and blessedness to what is found in the Old Testament types. "And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself" (Luke 24:27).
But it is just because the Scriptures testify of Christ that He alone can expound them to us. Their Divine Inspirer must also be their Interpreter if we are to discern their spiritual import. As we read in Luke 24:45, "Then opened He their understanding, that they might understand the Scriptures." This is our deep need, too, to ask Him to anoint our eyes with eyesalve that we may see (Rev. 3:18). It is only as He does thus anoint our eyes, that we are enabled to discern in many an Old Testament character, ritual, symbol, wondrous and perfect foreshadowments of Himself. Oh that He may, increasingly. instruct both writer and reader.
"Thy testimonies are wonderful," wonderful also in their very arrangement. Again and again in the course of these articles upon Exodus we have called attention to this striking feature. In what is now to be before us, we have still another example. The order of the contents of Exodus 28 is most suggestive and significant. The whole chapter has to do with the priests and their vestments. First, in v. 1, before details are entered into, Aaron and his sons are seen together. This, as already pointed out, typified Christ and His people in their perfect union. Then, in vv. 2 to 39, we have described the robes and insignia of Aaron himself. Finally, in vv. 40-43, reference is made to the vestments of Aaron’s sons. Who can fail to see here the handiwork of God? In all things Christ must have the pre-eminence: first the garments of the high priest are mentioned, then those of the priestly family!
"And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty" (v. 40). It is very striking and most blessed to mark that here we have repeated what was said in v. 2. There, we read how that Jehovah said to Moses, "And thou shalt make holy garments for Aaron thy brother, for glory and for beauty." So here in v. 40 the Lord gave instruction that Aaron’s sons should also have robes made for them for "glory and for beauty." As pointed out in the previous articles, the various garments worn by Aaron, pointed to the inherent, essential and personal excellencies of our great High Priest. That which was prefigured in those worn by Aaron’s sons was the graces with which Christ’s people are endowed, by virtue of their association with Him.
All believers are priests. All Christians have been consecrated to and for Divine service; all have access to God, a place within the heavenly sanctuary. They have been made "kings and priests unto God" (Rev. 10:6). They are a "holy priesthood, to offer up spiritual sacrifices, which are acceptable to God by Christ Jesus" (1 Pet. 2:5). They are also "a royal priesthood" (1 Pet. 2:9), because united to Him who is King of kings. There is no Scriptural warrant at all for a separate priestly class among Christians; all have equal title to draw near to God (Heb. 10:22). Every Christian is a "priest," for he worships in a spiritual temple (Heb. 10:19), he stands at a spiritual altar (Heb. 13:10), he offers a spiritual sacrifice (Heb. 13:15). But to be priests to God necessitates holy garments. Those belonging to Aaron’s "sons" were four in number, each of which we shall consider separately.
1. Their Coats.
"And for Aaron’s sons thou shalt make coats" (v. 40). This receives amplification in Exodus 39:27, where we are told, "And they made coats of fine linen of woven work for Aaron and for his sons." As we have seen in earlier articles, the "fine linen" speaks of the spotless purity and holiness of Christ. "The robing of Aaron’s sons is really the putting on of Christ; and this, in fact, brings them into association with Him; for the church possesses nothing apart from Christ. If believers, for example, are brought into the position of priests, and the enjoyment of priestly privileges, it is in virtue of their connection with Him. He is the Priest, and He it is that makes them priests (see Rev. 1:5, 6). Everything flows from Him. Thus, when Aaron is put into company with his sons, it is not so much that he becomes merged into the priestly family, but rather to teach that all the blessings and privileges of the priestly family are derived from Christ. But in order to do this they must first be invested with robes of glory and for beauty—robes which adorn them with the glory and beauty of Christ" (Ed. Dennett).
More specifically, these spotless linen coats of the priests set forth the righteousness with which the saints are clothed. Our own righteousnesses art as filthy rags (Isa. 64:6). But these have been removed, and in their place the "best robe" of Christ’s righteousness has been placed upon us (Luke 15:22). This is strikingly and blessedly set forth in Zechariah 3: "Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood, before him, saying, Take away the filthy garments from him. And unto him He said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment" (vv. 3, 4). It is because of this that the believer sings, "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Isa. 61:10.)
Of old it was said, "Let thy priests be clothed with righteousness; and let thy saints shout for joy... I will also clothe her priests with salvation" (Ps. 132:9, 16). The answer to this is given in the New Testament, where we are told that God has made Christ to be "unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30); and again, "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21).
"Aaron, as the high priest, appeared in the presence of the Lord in a representative character, personating, we may say, the whole nation of Israel, and upholding it in the glory and beauty required by God; bearing the names of the tribes on his shoulders and breastplate, graven on precious stones. His sons, the priests, stood in no such official dignity, but had access into the holy place and ministered at the altar on behalf of the people; not as representing them, but rather as leaders of their worship, and instructors of them in the holy things of God. They were types of one aspect of the church of God—the heavenly priesthood. In the Revelation, the four and twenty elders have a priestly standing; they form the heavenly council, being ‘elders,’ and therefore also judges. They are seated on ‘thrones’ because kings. They are clothed in white raiment as priests, and they have on their heads crowns of gold, that is, victors’ crowns as chaplets (Rev. 4:4).
"The countless multitude are also seen clothed with white robes; a priestly company serving day and night in the temple (7:9). The Lamb’s wife is seen arrayed in fine linen, clean and white (19:8). We have white raiment also alluded to in Revelation 3:4, 18 and 6:11. Thus the priestly dress of fine linen, and the garments of unsullied whiteness, represent the same thing—spotless righteousness. The standing of the believer in Christ before God not being his own righteousness, but the righteousness of God which is by faith" (H. W. Soltau).
Ere passing from this part of the priests’ vestments, we need to be reminded that our desire and aim concerning our state should ever be an approximation unto our standing. The Christian’s condition in this world ought to correspond to his position before God. Thus, while in Galatians 3:27 it is said, "For as many of you as have been baptized into Christ have put on Christ," in Romans 13:14 we are exhorted "put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." To do this we need to have the heart constantly engaged with Christ, remembering that He has left us "an example, that ye should follow His steps" (1 Pet. 2:21). O to be more engaged with Him who is fairer than the children of men.
2. Their Girdles.
"And thou shalt make for them girdles" (v. 40). With this should be compared what we are told in 39:29, "And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the Lord commanded Moses." Some have thought that because "girdle" is here found in the singular number that the reference must be to that alone which was worn by the high priest. But this is a mistake, his "girdle" is described in 28:8, and it will be seen by a careful comparison with 39:29 that it differed from those worn by the priests in this respect: his had "gold" in it, theirs did not.
It is only by comparing Scripture with Scripture that we can rightly interpret any figure or symbol. Two thoughts are suggested by the "girdle": it is an equipment for service, it is a means of strength. First, we may note Luke 12:35, 36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord." This is an exhortation from Christ for His people to be ready for His return. Here two things are prefaced: they must be active in service and faithful in testimony. As another has said, "The hope of our Lord’s return will not really abide in the heart unless we keep our loins girded, as engaged in the Master’s work, and unless our light shines out before men. An inactive believer is sure to become a worldly-minded one. He will have companionship with men of the world, whose intoxicating pursuits of avarice, ambition, and pleasure deaden their hearts and consciences to all the truth of God. ‘Occupy till I come’ is another precept of the same kind as ‘let your loins be girded.’"
Another New Testament exhortation where this figure of the "girdle" is used occurs in 1 Peter 1:13, "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ." Here believers are addressed as "strangers and pilgrims," passing through the wilderness on their way to the promised inheritance (vv. 1, 4). Two great motives are presented to them: the sufferings of Christ and the glory that shall follow (v. 1). Thus, in order to be constantly pressing onwards we must stay our minds upon Christ, ever contemplating Him in His two characters as the Victim and as the Victor. A man who fails to use the "girdle," allowing his garments to hang loose, is impeded in his movements and progress. Loose thoughts and wandering imaginations must be gathered in, and our hearts and understandings set upon the death, resurrection, and return of Christ, if we would pursue our journey with less distraction.
Ephesians 6 informs us of the nature of our "girdle": "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand, therefore, having your loins girt about with truth"(vv. 13, 14). Here the believer is contemplated in still another character. He is not only a priest to serve God, and a pilgrim journeying to another country, he is also a soldier, called on to "fight the good fight of faith" and to "wrestle" (v. 12). But no matter in what relationship he is viewed, the "girdle" is essential. It is striking to note that the "girdle" is mentioned first in Ephesians 6:14-18, and that here the two separate thoughts suggested in connection therewith are combined. The whole strength of the warrior to stand and wrestle, depends upon the close fitting of his firm girdle. If his outer garments are loose and trailing (carelessness in his ways), or if his loins (the place of strength) be not supported and sustained by God’s truth, Satan will soon overcome him, and instead of "standing"—experimentally maintaining his high calling in Christ—he will be cast down, to sink into the darkness of the world’s delusions; ensnared either by its vanities and glittering honors, or its learned speculations of "vain philosophy" and "science falsely so called."
Our loins are to be "girt about with truth." The "girdle," then, speaks of the Word of God, particularly, all that centers in Christ and proceeds from Him. This is the priest’s equipment for service, the pilgrim’s source of strength, the warrior’s staying power. Additional Scriptures which bring in the thought of strength in connection with the "girdle" are found in Revelation 1:13; 15:16. In the former, Christ is seen, "girt about the breasts with a golden girdle," the symbolic significance of this being, the binding of the ephod of blue—the robe of heavenly peace and love—about His heart, so that in the midst of searching words of reproof and warning, mercies might also proceed from "breasts of consolation." In the latter passage, golden girdles are seen about the breasts of the angels—to whom the vials of wrath are entrusted—indicating that their hearts needed strengthening for their terrible work of judgment. Thus, the "girdles" of the priests tell of that equipment and strength for service which is to he found in Christ.
3. Their Bonnets.
"And bonnets shalt thou make for them, for glory and for beauty" (v. 40). "And goodly bonnets of fine linen" (39:28). "The Hebrew word occurs only four times in the Old Testament, and is exclusively used for the head-dress of the priests. It is derived from a verb signifying ‘elevation,’ often used of a hill. They apparently differed from the mitre of the high priest, in the fact that they were bound round the heads of the priests, which is never said of the mitre. In Exodus 29:9 and Leviticus 8:13 the margin of the A.V. correctly gives ‘bind’ for ‘put.’ They were probably rolls of fine linen, folded like a turban round the head. The word translated ‘goodly’ (Ex. 39:28) is worthy of notice. It is rendered ‘tire’ of the heads (Ezek. 24:17, 23); ‘beauty’ (Isa. 61:3); ‘ornaments’ (Isa. 61:10), and is derived from a verb signifying ‘to beautify or glorify’" (Soltau).
There seems to be two thoughts suggested by these "bonnets," which, though at first glance seem widely dissimilar, are, nevertheless, closely related. From the etymology of the word, they speak of elevation or exaltation. On the other hand, from the general tenor of Scripture, the covering of the head betokens subjection (1 Cor. 11:4-10, etc). The orthodox Jew, to this day, always keeps his head covered in the synagogue; and even in private, when reading God’s Word, he covers his head. How, then, are we to harmonize the two things, so different, suggested by this figure? Thus: the priesthood of believers speaks of the high position to which Divine grace has elevated them—they shall, in Heaven, lead the worship of angels. Yet, are they in subjection to Christ, for He will lead their praise (Ps. 22:22). Even now we are in subjection to the revealed will of God; and this is true dignity or elevation. We serve in the liberty of Christ, but as growing "up into Him in all things which is the Head, even Christ" (Eph. 4: 15), avoiding the things mentioned in Colossians 2:18, which tend unto the "not holding the Head" (Col. 2:19).
"These head-tires of white are said to be ‘goodly’ or ‘ornamental.’ There was nothing of display to attract the common gaze, but like the adorning recommended for Christian women (1 Pet. 3:4, 5) they were types of the meek and quite spirit which in the sight of God is of great price. Like the holy women of old who trusted in God, and thus adorned themselves, in subjection to their own husbands" (Soltau). So these "bonnets" of the priests were for glory and beauty. True, complete subjection to God may be little admired by man, but they are lovely in the sight of Heaven.
4. Their Breeches.
"And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs shall they reach. And they shall be upon Aaron and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute forever unto him and his seed after him" (vv. 42, 43). Before taking up the typical teaching of these verses attention should, perhaps, be called to one point in them which, by a comparison with Leviticus 8:13, brings out the strict and high moral standard which God set before Israel. A careful reader of Leviticus 8:13 will note an omission: Moses was ordered to "put" the coats, girdles, and bonnets upon Aaron’s sons, but he was not told to "put" the "breeches" or trousers on them, even though they were his own nephews. Those, they would put on first, before they came to him to be formally invested with the other garments. They must not appear, even before one of their own sex, in the nude!
Unspeakably blessed is the spiritual purport of the present portion of our type, and most helpfully has it been presented by the one from whom we shall now quote. "The first result of the entrance of sin was to discover to man his nakedness (Gen. 3:7). The feeling of shame, a guilty feeling, crept over his soul; and his attention was immediately directed to some mode of quieting his confidence in this respect, that he might appear unabashed in the presence of his fellow. No thought of his fall as it regarded God, or of his inability to stand in His presence, occurred to him. And so it is to this day. The great object which men propose to themselves, is to quieten their own consciences, and to stand well with their neighbors. To this end they invent a religion. But as soon as we have to do with God, the conscience is convicted, and the guilt and shame which before were quieted, spring up within, and nothing can still the restless, uneasiness of the heart. We become aware that all things are naked and opened to the eyes of Him with whom we have to do. The soul in vain attempts concealment. The still, small voice of God sounds within, and drags the culprit out to stand before Him.
"It is here that a righteousness not our own becomes unspeakably precious to the soul. A covering that both blots out all sin, and forever clothes the sinner with spotless purity, which conceals from the searching eye of God all iniquity, and in so doing completely justifies the sinner before Him: Psalm 32:1, 2" (Soltau). Thus these "linen breeches" speak of that perfect provision which God has made for His people in Christ, that which has made an end of the flesh before Him: "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6).
And what is the practical lesson to be drawn from the "breeches"? This: all that is of the flesh must be kept out of sight in our priestly activities. As another has said, "That which is of the flesh is bad anywhere, but it is most of all out of place in the holy service of God. What could be more dreadful than for such things as vanity, jealousy, emulation, or desire to make something of oneself, to come into what should be spiritual service? All that would be, indeed, ‘the flesh of nakedness’: it is not to be seen" (C. A. Coates). Striking are the words of v. 42: "To cover their nakedness from the loins even to the thighs." The whole strength of nature is to be concealed; that power of indwelling evil, which ever opposes God and seeks to mar our walk, must be covered.
Oh, that Divine grace may enable the writer and each Christian reader to put on, experimentally, the linen coat, girdle, bonnet, and breeches; to draw from Christ that strength which will enable us to "deny ungodliness and worldly lusts, and live soberly, righteously and goldly, in this present world" (Titus 2:12).
To be continued . . .
I suggest that you may want to read Exodus 28:40-43
"Thy testimonies are wonderful" (Ps. 119:129). The one who first penned these words had a much smaller Bible than we now have. Little more than the Pentateuch had been written in the Psalmist’s time, yet his study of the first five books of Holy Writ moved David to wonderment as he pondered their contents. All that is said of the tabernacle and its priesthood, down to its minutest detail, is indeed "wonderful": wonderful in its depth, for there is much here which none has yet fathomed; wonderful in its freshness, for the Holy Spirit is ever revealing new beauties therein; wonderful in its preciousness, for the one in communion with its Author must say, "More to be desired are they than gold, yea, than much fine gold: sweeter also than honey or the honeycomb" (Ps. 19:10).
There is another and more comprehensive reason why God’s testimonies are "wonderful," and that is, because they are concerned with Him whose name is called "Wonderful" (Isa. 9:6). Said the Lord Jesus, as He came into this world, "Lo I come—in the volume of the Book it is written of Me—to do Thy will O God" (Heb. 10:7). Hence, to the unbelieving Pharisees He said, "Search the Scriptures . . . for they are they which testify of Me." The incarnate Word is the key to the written Word. It is the Person and Work of Christ which gives meaning and blessedness to what is found in the Old Testament types. "And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself" (Luke 24:27).
But it is just because the Scriptures testify of Christ that He alone can expound them to us. Their Divine Inspirer must also be their Interpreter if we are to discern their spiritual import. As we read in Luke 24:45, "Then opened He their understanding, that they might understand the Scriptures." This is our deep need, too, to ask Him to anoint our eyes with eyesalve that we may see (Rev. 3:18). It is only as He does thus anoint our eyes, that we are enabled to discern in many an Old Testament character, ritual, symbol, wondrous and perfect foreshadowments of Himself. Oh that He may, increasingly. instruct both writer and reader.
"Thy testimonies are wonderful," wonderful also in their very arrangement. Again and again in the course of these articles upon Exodus we have called attention to this striking feature. In what is now to be before us, we have still another example. The order of the contents of Exodus 28 is most suggestive and significant. The whole chapter has to do with the priests and their vestments. First, in v. 1, before details are entered into, Aaron and his sons are seen together. This, as already pointed out, typified Christ and His people in their perfect union. Then, in vv. 2 to 39, we have described the robes and insignia of Aaron himself. Finally, in vv. 40-43, reference is made to the vestments of Aaron’s sons. Who can fail to see here the handiwork of God? In all things Christ must have the pre-eminence: first the garments of the high priest are mentioned, then those of the priestly family!
"And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty" (v. 40). It is very striking and most blessed to mark that here we have repeated what was said in v. 2. There, we read how that Jehovah said to Moses, "And thou shalt make holy garments for Aaron thy brother, for glory and for beauty." So here in v. 40 the Lord gave instruction that Aaron’s sons should also have robes made for them for "glory and for beauty." As pointed out in the previous articles, the various garments worn by Aaron, pointed to the inherent, essential and personal excellencies of our great High Priest. That which was prefigured in those worn by Aaron’s sons was the graces with which Christ’s people are endowed, by virtue of their association with Him.
All believers are priests. All Christians have been consecrated to and for Divine service; all have access to God, a place within the heavenly sanctuary. They have been made "kings and priests unto God" (Rev. 10:6). They are a "holy priesthood, to offer up spiritual sacrifices, which are acceptable to God by Christ Jesus" (1 Pet. 2:5). They are also "a royal priesthood" (1 Pet. 2:9), because united to Him who is King of kings. There is no Scriptural warrant at all for a separate priestly class among Christians; all have equal title to draw near to God (Heb. 10:22). Every Christian is a "priest," for he worships in a spiritual temple (Heb. 10:19), he stands at a spiritual altar (Heb. 13:10), he offers a spiritual sacrifice (Heb. 13:15). But to be priests to God necessitates holy garments. Those belonging to Aaron’s "sons" were four in number, each of which we shall consider separately.
1. Their Coats.
"And for Aaron’s sons thou shalt make coats" (v. 40). This receives amplification in Exodus 39:27, where we are told, "And they made coats of fine linen of woven work for Aaron and for his sons." As we have seen in earlier articles, the "fine linen" speaks of the spotless purity and holiness of Christ. "The robing of Aaron’s sons is really the putting on of Christ; and this, in fact, brings them into association with Him; for the church possesses nothing apart from Christ. If believers, for example, are brought into the position of priests, and the enjoyment of priestly privileges, it is in virtue of their connection with Him. He is the Priest, and He it is that makes them priests (see Rev. 1:5, 6). Everything flows from Him. Thus, when Aaron is put into company with his sons, it is not so much that he becomes merged into the priestly family, but rather to teach that all the blessings and privileges of the priestly family are derived from Christ. But in order to do this they must first be invested with robes of glory and for beauty—robes which adorn them with the glory and beauty of Christ" (Ed. Dennett).
More specifically, these spotless linen coats of the priests set forth the righteousness with which the saints are clothed. Our own righteousnesses art as filthy rags (Isa. 64:6). But these have been removed, and in their place the "best robe" of Christ’s righteousness has been placed upon us (Luke 15:22). This is strikingly and blessedly set forth in Zechariah 3: "Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood, before him, saying, Take away the filthy garments from him. And unto him He said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment" (vv. 3, 4). It is because of this that the believer sings, "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Isa. 61:10.)
Of old it was said, "Let thy priests be clothed with righteousness; and let thy saints shout for joy... I will also clothe her priests with salvation" (Ps. 132:9, 16). The answer to this is given in the New Testament, where we are told that God has made Christ to be "unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30); and again, "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21).
"Aaron, as the high priest, appeared in the presence of the Lord in a representative character, personating, we may say, the whole nation of Israel, and upholding it in the glory and beauty required by God; bearing the names of the tribes on his shoulders and breastplate, graven on precious stones. His sons, the priests, stood in no such official dignity, but had access into the holy place and ministered at the altar on behalf of the people; not as representing them, but rather as leaders of their worship, and instructors of them in the holy things of God. They were types of one aspect of the church of God—the heavenly priesthood. In the Revelation, the four and twenty elders have a priestly standing; they form the heavenly council, being ‘elders,’ and therefore also judges. They are seated on ‘thrones’ because kings. They are clothed in white raiment as priests, and they have on their heads crowns of gold, that is, victors’ crowns as chaplets (Rev. 4:4).
"The countless multitude are also seen clothed with white robes; a priestly company serving day and night in the temple (7:9). The Lamb’s wife is seen arrayed in fine linen, clean and white (19:8). We have white raiment also alluded to in Revelation 3:4, 18 and 6:11. Thus the priestly dress of fine linen, and the garments of unsullied whiteness, represent the same thing—spotless righteousness. The standing of the believer in Christ before God not being his own righteousness, but the righteousness of God which is by faith" (H. W. Soltau).
Ere passing from this part of the priests’ vestments, we need to be reminded that our desire and aim concerning our state should ever be an approximation unto our standing. The Christian’s condition in this world ought to correspond to his position before God. Thus, while in Galatians 3:27 it is said, "For as many of you as have been baptized into Christ have put on Christ," in Romans 13:14 we are exhorted "put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." To do this we need to have the heart constantly engaged with Christ, remembering that He has left us "an example, that ye should follow His steps" (1 Pet. 2:21). O to be more engaged with Him who is fairer than the children of men.
2. Their Girdles.
"And thou shalt make for them girdles" (v. 40). With this should be compared what we are told in 39:29, "And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the Lord commanded Moses." Some have thought that because "girdle" is here found in the singular number that the reference must be to that alone which was worn by the high priest. But this is a mistake, his "girdle" is described in 28:8, and it will be seen by a careful comparison with 39:29 that it differed from those worn by the priests in this respect: his had "gold" in it, theirs did not.
It is only by comparing Scripture with Scripture that we can rightly interpret any figure or symbol. Two thoughts are suggested by the "girdle": it is an equipment for service, it is a means of strength. First, we may note Luke 12:35, 36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord." This is an exhortation from Christ for His people to be ready for His return. Here two things are prefaced: they must be active in service and faithful in testimony. As another has said, "The hope of our Lord’s return will not really abide in the heart unless we keep our loins girded, as engaged in the Master’s work, and unless our light shines out before men. An inactive believer is sure to become a worldly-minded one. He will have companionship with men of the world, whose intoxicating pursuits of avarice, ambition, and pleasure deaden their hearts and consciences to all the truth of God. ‘Occupy till I come’ is another precept of the same kind as ‘let your loins be girded.’"
Another New Testament exhortation where this figure of the "girdle" is used occurs in 1 Peter 1:13, "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ." Here believers are addressed as "strangers and pilgrims," passing through the wilderness on their way to the promised inheritance (vv. 1, 4). Two great motives are presented to them: the sufferings of Christ and the glory that shall follow (v. 1). Thus, in order to be constantly pressing onwards we must stay our minds upon Christ, ever contemplating Him in His two characters as the Victim and as the Victor. A man who fails to use the "girdle," allowing his garments to hang loose, is impeded in his movements and progress. Loose thoughts and wandering imaginations must be gathered in, and our hearts and understandings set upon the death, resurrection, and return of Christ, if we would pursue our journey with less distraction.
Ephesians 6 informs us of the nature of our "girdle": "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand, therefore, having your loins girt about with truth"(vv. 13, 14). Here the believer is contemplated in still another character. He is not only a priest to serve God, and a pilgrim journeying to another country, he is also a soldier, called on to "fight the good fight of faith" and to "wrestle" (v. 12). But no matter in what relationship he is viewed, the "girdle" is essential. It is striking to note that the "girdle" is mentioned first in Ephesians 6:14-18, and that here the two separate thoughts suggested in connection therewith are combined. The whole strength of the warrior to stand and wrestle, depends upon the close fitting of his firm girdle. If his outer garments are loose and trailing (carelessness in his ways), or if his loins (the place of strength) be not supported and sustained by God’s truth, Satan will soon overcome him, and instead of "standing"—experimentally maintaining his high calling in Christ—he will be cast down, to sink into the darkness of the world’s delusions; ensnared either by its vanities and glittering honors, or its learned speculations of "vain philosophy" and "science falsely so called."
Our loins are to be "girt about with truth." The "girdle," then, speaks of the Word of God, particularly, all that centers in Christ and proceeds from Him. This is the priest’s equipment for service, the pilgrim’s source of strength, the warrior’s staying power. Additional Scriptures which bring in the thought of strength in connection with the "girdle" are found in Revelation 1:13; 15:16. In the former, Christ is seen, "girt about the breasts with a golden girdle," the symbolic significance of this being, the binding of the ephod of blue—the robe of heavenly peace and love—about His heart, so that in the midst of searching words of reproof and warning, mercies might also proceed from "breasts of consolation." In the latter passage, golden girdles are seen about the breasts of the angels—to whom the vials of wrath are entrusted—indicating that their hearts needed strengthening for their terrible work of judgment. Thus, the "girdles" of the priests tell of that equipment and strength for service which is to he found in Christ.
3. Their Bonnets.
"And bonnets shalt thou make for them, for glory and for beauty" (v. 40). "And goodly bonnets of fine linen" (39:28). "The Hebrew word occurs only four times in the Old Testament, and is exclusively used for the head-dress of the priests. It is derived from a verb signifying ‘elevation,’ often used of a hill. They apparently differed from the mitre of the high priest, in the fact that they were bound round the heads of the priests, which is never said of the mitre. In Exodus 29:9 and Leviticus 8:13 the margin of the A.V. correctly gives ‘bind’ for ‘put.’ They were probably rolls of fine linen, folded like a turban round the head. The word translated ‘goodly’ (Ex. 39:28) is worthy of notice. It is rendered ‘tire’ of the heads (Ezek. 24:17, 23); ‘beauty’ (Isa. 61:3); ‘ornaments’ (Isa. 61:10), and is derived from a verb signifying ‘to beautify or glorify’" (Soltau).
There seems to be two thoughts suggested by these "bonnets," which, though at first glance seem widely dissimilar, are, nevertheless, closely related. From the etymology of the word, they speak of elevation or exaltation. On the other hand, from the general tenor of Scripture, the covering of the head betokens subjection (1 Cor. 11:4-10, etc). The orthodox Jew, to this day, always keeps his head covered in the synagogue; and even in private, when reading God’s Word, he covers his head. How, then, are we to harmonize the two things, so different, suggested by this figure? Thus: the priesthood of believers speaks of the high position to which Divine grace has elevated them—they shall, in Heaven, lead the worship of angels. Yet, are they in subjection to Christ, for He will lead their praise (Ps. 22:22). Even now we are in subjection to the revealed will of God; and this is true dignity or elevation. We serve in the liberty of Christ, but as growing "up into Him in all things which is the Head, even Christ" (Eph. 4: 15), avoiding the things mentioned in Colossians 2:18, which tend unto the "not holding the Head" (Col. 2:19).
"These head-tires of white are said to be ‘goodly’ or ‘ornamental.’ There was nothing of display to attract the common gaze, but like the adorning recommended for Christian women (1 Pet. 3:4, 5) they were types of the meek and quite spirit which in the sight of God is of great price. Like the holy women of old who trusted in God, and thus adorned themselves, in subjection to their own husbands" (Soltau). So these "bonnets" of the priests were for glory and beauty. True, complete subjection to God may be little admired by man, but they are lovely in the sight of Heaven.
4. Their Breeches.
"And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs shall they reach. And they shall be upon Aaron and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute forever unto him and his seed after him" (vv. 42, 43). Before taking up the typical teaching of these verses attention should, perhaps, be called to one point in them which, by a comparison with Leviticus 8:13, brings out the strict and high moral standard which God set before Israel. A careful reader of Leviticus 8:13 will note an omission: Moses was ordered to "put" the coats, girdles, and bonnets upon Aaron’s sons, but he was not told to "put" the "breeches" or trousers on them, even though they were his own nephews. Those, they would put on first, before they came to him to be formally invested with the other garments. They must not appear, even before one of their own sex, in the nude!
Unspeakably blessed is the spiritual purport of the present portion of our type, and most helpfully has it been presented by the one from whom we shall now quote. "The first result of the entrance of sin was to discover to man his nakedness (Gen. 3:7). The feeling of shame, a guilty feeling, crept over his soul; and his attention was immediately directed to some mode of quieting his confidence in this respect, that he might appear unabashed in the presence of his fellow. No thought of his fall as it regarded God, or of his inability to stand in His presence, occurred to him. And so it is to this day. The great object which men propose to themselves, is to quieten their own consciences, and to stand well with their neighbors. To this end they invent a religion. But as soon as we have to do with God, the conscience is convicted, and the guilt and shame which before were quieted, spring up within, and nothing can still the restless, uneasiness of the heart. We become aware that all things are naked and opened to the eyes of Him with whom we have to do. The soul in vain attempts concealment. The still, small voice of God sounds within, and drags the culprit out to stand before Him.
"It is here that a righteousness not our own becomes unspeakably precious to the soul. A covering that both blots out all sin, and forever clothes the sinner with spotless purity, which conceals from the searching eye of God all iniquity, and in so doing completely justifies the sinner before Him: Psalm 32:1, 2" (Soltau). Thus these "linen breeches" speak of that perfect provision which God has made for His people in Christ, that which has made an end of the flesh before Him: "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6).
And what is the practical lesson to be drawn from the "breeches"? This: all that is of the flesh must be kept out of sight in our priestly activities. As another has said, "That which is of the flesh is bad anywhere, but it is most of all out of place in the holy service of God. What could be more dreadful than for such things as vanity, jealousy, emulation, or desire to make something of oneself, to come into what should be spiritual service? All that would be, indeed, ‘the flesh of nakedness’: it is not to be seen" (C. A. Coates). Striking are the words of v. 42: "To cover their nakedness from the loins even to the thighs." The whole strength of nature is to be concealed; that power of indwelling evil, which ever opposes God and seeks to mar our walk, must be covered.
Oh, that Divine grace may enable the writer and each Christian reader to put on, experimentally, the linen coat, girdle, bonnet, and breeches; to draw from Christ that strength which will enable us to "deny ungodliness and worldly lusts, and live soberly, righteously and goldly, in this present world" (Titus 2:12).
To be continued . . .
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