The Consecration of the Priesthood is found in Leviticus Chapter 8:1-36
NOTE: It will be noted that similarities exist between Exodus Chapter 29 and Leviticus Chapter 8 in regards to the consecration of the priesthood, the difference is merely that the first deals specifically with the instructions for the consecration of the priesthood and the latter to the carrying out of those instructions.
“And the LORD spoke unto Moses, saying, Take 1) Aaron, and 2) his sons, 3) the garments, and 4) the anointing oil, and 5) a bullock for the Sin-Offering, and 6) two rams, and 7) a Basket of unleavened bread.” (Lev 8:1, 2)
Those who aspire to become members of the antitypical priesthood of God, ought carefully and prayerfully to study this picture and its seven parts, to see if their own consecration is therein set forth. Seven is itself a symbol of perfection and completeness, as if God were here showing forth the perfection and completeness of the consecration of those “called”—and that those “called” are just as much a part of the consecration ritual as those elements wherewith and whereby they are sanctified.
It should be noted that Moses in this ritual typifies and represents God, our heavenly Father. As Moses consecrated the typical priesthood, so God, himself, during this Gospel age has been setting apart—consecrating his antitypical priesthood, Christ Jesus (the High Priest), and the Church (the under-priesthood). Neither Aaron, nor his sons, could have consecrated themselves, save perhaps in the sense of responding to the call of Moses. The same is true of the antitypical priesthood; for does not the Apostle Paul declare: “...no man takes this honor unto himself, but he that is called of God, as was Aaron.” (Heb 5:4)
“And gather all the congregation together at the door of the tabernacle of meeting.” (Lev 8:3)
“Unless but a few representatives of the twelve tribes of Israel are meant, it stands to reason that gathering “all the congregation together unto the door of the Tabernacle” would have been a physical impossibility. We are inclined to think that this phrase means as much of the congregation of Israel as possible, and who literally stood in front of the door of the Court—the entrance gate—and from which could perceive what was taking place within the Court, by the door of the Tabernacle of the Congregation!
In a sense, and by accommodation, we may consider those of the world of mankind (the eventual Israel—the world) who during this Gospel age are privileged to “witness” (observe) the consecration of the antitypical priesthood, as being the counterpart of that congregation which gathered “unto the door of the Tabernacle of the Congregation,” to witness the consecration of the typical priesthood.”
In regards to the foregoing we are not thoroughly convinced of its validity, there being another way of perceiving this and that is that the congregation to which the LORD was referring was NOT the children of Israel, but rather merely Aaron and his four sons alone, this congregation of five souls along with the bullock and the two rams (eight souls in all) were what were gathered before the door of the tabernacle. Nor are we in agreement that it was the entrance curtain or door to the courtyard that was being referred to here, but rather the “First Vail” of the Tabernacle proper.
Our reason for assuming this to be the case is for two reasons, 1) there is no support for the thought that the entrance curtain to the courtyard was ever drawn back or opened to the public. This curtain as we have come to understand it represents Christ Jesus as the only means of access to the Father, the “door”, the “gate”, and that only by passing through this entrance by means of faith in Christ and a consecration to righteousness may we even hope to approach the Father, and 2) if we follow the narrative of the consecration of the priest it is stated that the final step of the consecration of the priesthood is that they were to remain within the tabernacle for seven days until the completion of their consecration, at the “door of the tabernacle” (that is in the “Holy” on the inside of the “First Vail” or door to the tabernacle) it is in the “Holy” representing the spirit begotten condition that we remain until our consecration vows are fulfilled completed, the number seven representing perfection and or completion.
“And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.” (Exod 29:4)
“In order to fitly represent Jesus who was ‘holy, harmless, undefiled and separate from sinners’ Aaron the typical Priest, had to be washed. This was done by Moses (Lev 8:6) Jesus came from the hands of God, pure and holy, as did Aaron figuratively from the hands of Moses.” “The washing of Aaron’s sons also signifies the coming forth from the hands of God of a class of under priest, purified and cleansed. However unlike Jesus, these were not originally clean having been born in sin and ‘brought forth in iniquity’ (Psa 51:5) There was none righteous, no not one! These then were justified-made right in the sight of God, not through or by any deeds of their own, but by God himself, and this through an inspired faith.”
Continued with next post.
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NOTE: It will be noted that similarities exist between Exodus Chapter 29 and Leviticus Chapter 8 in regards to the consecration of the priesthood, the difference is merely that the first deals specifically with the instructions for the consecration of the priesthood and the latter to the carrying out of those instructions.
Those who aspire to become members of the antitypical priesthood of God, ought carefully and prayerfully to study this picture and its seven parts, to see if their own consecration is therein set forth. Seven is itself a symbol of perfection and completeness, as if God were here showing forth the perfection and completeness of the consecration of those “called”—and that those “called” are just as much a part of the consecration ritual as those elements wherewith and whereby they are sanctified.
It should be noted that Moses in this ritual typifies and represents God, our heavenly Father. As Moses consecrated the typical priesthood, so God, himself, during this Gospel age has been setting apart—consecrating his antitypical priesthood, Christ Jesus (the High Priest), and the Church (the under-priesthood). Neither Aaron, nor his sons, could have consecrated themselves, save perhaps in the sense of responding to the call of Moses. The same is true of the antitypical priesthood; for does not the Apostle Paul declare: “...no man takes this honor unto himself, but he that is called of God, as was Aaron.” (Heb 5:4)
“And gather all the congregation together at the door of the tabernacle of meeting.” (Lev 8:3)
“Unless but a few representatives of the twelve tribes of Israel are meant, it stands to reason that gathering “all the congregation together unto the door of the Tabernacle” would have been a physical impossibility. We are inclined to think that this phrase means as much of the congregation of Israel as possible, and who literally stood in front of the door of the Court—the entrance gate—and from which could perceive what was taking place within the Court, by the door of the Tabernacle of the Congregation!
In a sense, and by accommodation, we may consider those of the world of mankind (the eventual Israel—the world) who during this Gospel age are privileged to “witness” (observe) the consecration of the antitypical priesthood, as being the counterpart of that congregation which gathered “unto the door of the Tabernacle of the Congregation,” to witness the consecration of the typical priesthood.”
In regards to the foregoing we are not thoroughly convinced of its validity, there being another way of perceiving this and that is that the congregation to which the LORD was referring was NOT the children of Israel, but rather merely Aaron and his four sons alone, this congregation of five souls along with the bullock and the two rams (eight souls in all) were what were gathered before the door of the tabernacle. Nor are we in agreement that it was the entrance curtain or door to the courtyard that was being referred to here, but rather the “First Vail” of the Tabernacle proper.
Our reason for assuming this to be the case is for two reasons, 1) there is no support for the thought that the entrance curtain to the courtyard was ever drawn back or opened to the public. This curtain as we have come to understand it represents Christ Jesus as the only means of access to the Father, the “door”, the “gate”, and that only by passing through this entrance by means of faith in Christ and a consecration to righteousness may we even hope to approach the Father, and 2) if we follow the narrative of the consecration of the priest it is stated that the final step of the consecration of the priesthood is that they were to remain within the tabernacle for seven days until the completion of their consecration, at the “door of the tabernacle” (that is in the “Holy” on the inside of the “First Vail” or door to the tabernacle) it is in the “Holy” representing the spirit begotten condition that we remain until our consecration vows are fulfilled completed, the number seven representing perfection and or completion.
“And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.” (Exod 29:4)
“In order to fitly represent Jesus who was ‘holy, harmless, undefiled and separate from sinners’ Aaron the typical Priest, had to be washed. This was done by Moses (Lev 8:6) Jesus came from the hands of God, pure and holy, as did Aaron figuratively from the hands of Moses.” “The washing of Aaron’s sons also signifies the coming forth from the hands of God of a class of under priest, purified and cleansed. However unlike Jesus, these were not originally clean having been born in sin and ‘brought forth in iniquity’ (Psa 51:5) There was none righteous, no not one! These then were justified-made right in the sight of God, not through or by any deeds of their own, but by God himself, and this through an inspired faith.”
Continued with next post.
Back to Index
