There is a sort of double consecration of Aaron for the position of high priest. Firstly, as typifying Christ personally, where it is without blood—simply with water and oil, that is, by the word and Spirit. There was no need of blood in this case, for of course there was no sin. And the same thing took place anti-typically at the Jordan. When our Lord had been baptized, immediately the Holy Ghost (anti-type of the oil) descended upon Him. He was “anointed by the Holy Ghost.” However it is instructive also to see that, though for Himself personally He was independent of atonement, yet He did not take the place of being independent of the Word. He therefore insisted on being baptized when the Baptist himself demurred. In the second phase of the consecration, Aaron is associated with his sons as head of the priestly house, and he identifies himself with them as the Lord does in grace with His disciples in John 17, Psa. 16 etc. Then we find that after they are “washed” (or rather, bathed, submerged) in water, it is necessary, before the oil rests on them, that their garments should be sprinkled with blood, and their right ears, thumbs, and toes touched with it, signifying that whatever they hear, do, or proceed in, should be in relation with the sacrifice and death of Christ and all that it involves. The bathing in water signifies that of which Peter speaks: “through sanctification of the Spirit [by means of 'the water of the word' of course] unto obedience and sprinkling of the blood of Jesus Christ.” It is not here the practical purification of conduct that is in question—that is dealt with elsewhere. But what is meant is that primal and absolute sequestration of the soul from all else to God which is effected directly that His word is received. We see the two aspects of sanctification in Thessalonians; this absolute and final one which is the portion of every Christian: “God hath from the beginning chosen you to salvation through sanctification... and belief..” And that which is relative and progressive; “The very God of peace sanctify you wholly; and your whole spirit, soul and body be preserved blameless.”
All this with Aaron is a shadow, no doubt, “but like a shadow, proves the substance there.” When the commands have been given for the priests to be ordained and for perpetual sacrifices to hallow the sanctuary, the LORD gives His promise to dwell among them, and gives directions for the golden altar to be made. We now reach the culmination of the whole fabric—a mystic fabric which “sprung like some tall palm in majestic silence.” But there was to be a majestic eloquence there too.
For the Golden Altar, with its sacred fire and ascending incense, expresses Worship; and this is the loftiest occupation to which it is possible for a created intelligence to attain. Alas! that we understand so little and care so little to know what it is. Doubtless those mysterious celestial beings, those powers and hierarchies that people the skies and solar systems, have many occupations but none so exalted, so privileged, so honorable and, perhaps we may say, so delightful as worshipping and communing with their Creator. The condemned sinner who passes by the way of the brazen altar arrives here at last, into the very presence of deity, to lift hands made holy by the absolving sacrifice, and face made radiant with the celestial light in adoration of his Redeemer, the triune God, throned amid the mystic cherubim.
Of necessity worship is usually mingled with thanksgiving, prayer and intercession; but the highest worship is that pure adoration which “joys in God” for what He is in Himself, quite distinct from anything that He has done for us:
“ Forth from the last corporeal are we come
Into the heaven, that is unbodied light
Light intellectual replete with love,
Love of true happiness replete with joy.
Joy that transcends all sweetness of delight.”
We see how in the vision the four-and-twenty elders, who cast their crowns before the rainbow-circled throne, assign a reason for their worship: “Thou art worthy, O Lord, to receive glory and honor and power; for Thou hast created all things.” The four “beasts,” or symbolic representatives of mercy and judgment, were saying “Holy, holy, holy, Lord God Almighty, which was and is and is to come.” Then the beasts and the elders worship. the One Who has taken the book, assigning a further reason, “for Thou wast slain and hast redeemed to God by Thy blood out of every kindred and tongue and people and nation....” This leads up to the highest of all forms of worship, where the worshippers even cease to contemplate the effect of divine mercy upon their own destinies, or what divine power has accomplished around them. From the myriads of those assembled choirs rises the anthem of adoration, “Blessing, and honor, and glory, and power be unto Him that sitteth upon the throne and unto the Lamb forever and ever.”
If we knew more of this, we should feel like him of old, “How amiable are Thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD;” (but there was something even beyond that) “my heart and my flesh crieth out for the living God.” Men think it an honor to be allowed to see some merely human being who has accomplished some great achievements: how much greater the honor and delight of being brought into the presence of the Being Who achieved him. When we look on the excellence of some human work, we think with admiration of its author and even desire to meet him and express our appreciation. Can we look upon God's work even in creation without the same desire? Shall I search with the telescope the infinitude of the midnight sky and look with awe upon the ice gathering on the hills of Mars, the great trade winds circling in the Belt of Jupiter, or the whirling debris making another moon on Saturn; and then look down through the microscope and see the myriad forms of sentient life in a drop of water—see them, too, all manifestly made and impelled by the same One Mind—the almost invisible volvox twirling round exactly on the same principle as the most distant sun—can we see all these without longing to come into the presence of Him “Who rounded in His palms those spacious orbs, And bowled them flaming through the dark profound?” And even though we had no mouths to feed, no souls to save, no sins to be forgiven, there is nothing so natural, suited and incumbent as that the soul should long, even faint, for the courts of the Lord, and the heart, yea, and the flesh cry out for the living God; and nothing that can be more delightful than to join the “sevenfold chorus of hallelujahs and harping symphonies” around the throne of the Most High.
Rev. 22:6-216And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13I am Alpha and Omega, the beginning and the end, the first and the last. 14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 20He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:6‑21) is the close. After warnings Christ presents Himself as giving the book. The bride, with the Spirit, bids Him come; and her position toward Him, those that hear, and sinners, is defined. John seals all with his own longing that Christ should come.