Set Apart to God's Service--"Be Thou Faithful unto Death"--"Sanctify
Yourselves," and "I Will Sanctify You"--The
Bullocks and Rams of Consecration--The Anointing Oil of Consecration.
consecration of the Priesthood was typical of the consecration
of the human nature of the Lord Jesus and his Body, the Church,
to the will of Jehovah--the obedience of Jesus even unto death,
and the obedience of the members of his Body suffering for righteousness'
sake "even unto death" with him. The whole Body, represented
by Aaron's sons (as well as the Head, represented personally by
Aaron himself), is, by the antitypical sacrifices, being made
during the Gospel age, consecrated for their future work
as kings and priests, to restore and rule and bless mankind. This
consecration signifies the giving up of their ALL to the will
of God in his service. But the extremity of the sacrificers becomes
Jehovah's opportunity; when these priests have consecrated all
they have, all they are, and all they hope for, as human beings,
devoting or sacrificing these to destruction,
<PAGE 40> thus becoming joint-sacrificers
with Jesus their Redeemer, then, in accepting their sacrifices,
Jehovah begets these to a new nature--the spiritual nature.
And not only so, but as a reward for faithfulness he promises
to bestow the highest order of spiritual existence--the divine
nature: and at once they are reckonedly owned as spiritual sons
of God. `Gal. 4:4-7`;
`2 Pet. 1:4`
"Be Thou Faithful Unto Death"
some who consecrate to sacrifice, and thus join the "royal
priesthood," will not reach the future royal service is also
shown in these types, as well as expressly declared in the New
Testament. One class will be "saved so as by fire,"
"coming up through great tribulation," but missing the
prize for which they started out in consecration, because not
sufficiently appreciative of their privilege of sacrificing as
priests--not sufficiently zealous to "suffer with him,"
the High Priest. These we will consider particularly later on,
when examining the sacrifices of the Atonement Day.
class of those who consecrate as priests, which will not gain
the royal blessings promised to these priests, will be
destroyed in the Second Death. These, clearly brought to our notice
by the New Testament (`Heb. 6:4-6`;
`10:28-31`; `1 John 5:16`),
are pictured also in these types or shadows of the Tabernacle
four sons at first represented the under-priesthood, but two of
these were destroyed--corresponding to the two classes above described,
both of which fail, as respects the royal priesthood; one of them
suffering the Second Death, the other saved from it only "so
as by fire"-- tribulation, purgation. And as Aaron and the
two remaining sons were forbidden to make lamentation for their
brethren who were thus cut off, this signifies that all the
<PAGE 41> faithful of the priests will recognize
the justice of the Divine decisions, and will bow to them in humble
submission, saying, "Just and true are thy ways, thou King
of saints." Indeed, it brings a blessing to the faithful,
leading them to greater zeal, saying, "Let us fear lest a
promise being left us of entering into his rest any of us should
seem to come short of it." `Lev. 10:1-7`;
`Rev. 15:3`; `Heb. 4:1`
"Sanctify Yourselves"--and--"I Will Sanctify You"
invitation to the justified believer to consecrate, sanctify,
or set apart himself to the divine service, is an invitation to
sacrifice earthly interests and rights: and the promise
on God's part is that such sacrifices will be holy and acceptable
through the merit of our Redeemer, and that in return he will
accept us as new creatures, begetting us to the new nature by
the holy Spirit of the truth. Thus God sanctifies or sets
apart such as are reckoned holy new creatures.
typical consecration service performed upon the typical priests
shows the two parts of the consecration--our part in surrendering
the human nature and its rights, and God's part in accepting our
sacrifice, and setting us apart and recognizing us as new creatures.
The new spiritual nature was represented in Aaron and his
sons; the earthly nature sacrificed was represented in the bullock
and rams offered on the altar. `Lev. 8:14-33`
bullock for the sin-offering was brought, "and Aaron
and his sons laid their hands upon the head" of it, thus
saying, This sacrifice represents us. From that moment, all that
happened to the bullock, represented what was to be done to Jesus
and to his Body, the Church, as human beings. The bullock was
delivered up to the "Law" (represented by Moses), to
meet its demands against Israel, typical of mankind in general.
To meet the demands of the Law
<PAGE 42> it had to be slain--"And Moses
slew it." He then applied the blood to the horns of the altar.
The "finger" of the "Law" thus pointed
out that the altar of earthly sacrifices was acceptable to God
by reason of the shed blood, (the life given), and that all who
realize the power of the altar (horns are symbols of power) must
first recognize the blood which sanctifies it. The blood
poured at the base of the altar showed that through the blood
of the sacrifice (life given) even the earth was purchased
back from the curse. "Unto the redemption of the purchased
possession." See `Eph. 1:14`.
Moses took the bullock, his hide, flesh, etc., and burnt them
with fire without the "Camp." (`Verse
17`) Thus the humanity of the Christ complete--Head and
Body--is made "a sin-offering," suffering the destruction
to which the world was doomed, and from which, by this sacrifice,
it will ultimately be delivered--the merit being in the
sacrifice of our Lord Jesus, we, his "brethren," being
privileged to fill up a measure of HIS sufferings, as "members
of his Body." (`Col. 1:24`)
But while the humanity of the royal priesthood is destroyed, as
a vile thing in the eyes of the world, as represented by the burning
of the bullock without the "Camp," God accepts the heart
devotion which prompts the sacrifice, which says, "Lo, I
come to do thy will, O God." "I delight to do thy will,
O my God." This was represented by the offering on the altar
of the fat and parts of the inward life-producing organism, as
a "sweet savor" unto the Lord.
features of the same consecration were shown by the two rams mentioned
in `verses 18 and 22`. The first
mentioned was the ram for the burnt-offering. Aaron and his sons
laid their hands upon its head, thus indicating that it represented
them. It was killed; its blood was sprinkled upon the altar; and
Moses "cut the ram into pieces, and washed the inwards and
legs in water," and "burnt the head and the pieces and
the fat." Thus during the entire
A PRIEST - IN LINEN GARMENTS
<PAGE 45> Gospel age Jesus and his Body, the
Church, are being presented, member by member, before God on the
altar, yet all are counted together as one sacrifice. The
Head was laid on the altar first, and since then all who are "dead
with him," and cleansed, as in the type, by the washing of
water --through the Word--are reckoned as laid with the Head upon
the same altar. The burning of the offering on the altar shows
how God accepts the sacrifice, as "a sweet smelling savor."
second ram, "the ram of consecration," showed what effect
the sacrifice will have upon us, as the first showed how God receives
our sacrifice. Aaron and his sons laid their hands upon the head
of the ram of consecration, showing thus that it represented them.
And Moses slew it and took its blood (consecrated life)
and put it upon each separately, thus showing that our consecration
is an individual work. And he put it upon the tip of the right
ear, and upon the thumb of the right hand, and upon the great
toe of the right foot. Thus by our consecration we are enabled
to have the "hearing of faith," and to appreciate
God's promises as none but the consecrated can. Our hands are
consecrated, so that whatsoever our hands find to do we
do it with our might as unto the Lord. Our feet are consecrated,
so that henceforth we "walk not as other Gentiles"
but "walk in newness of life," "walk
by faith," "walk in the spirit," "walk
in the light" and even "as we received Christ, so walk
in him." `Verses 23,24`
choice portions of the ram, its "inwards" and "fat,"
represented our heart sentiments, our best powers. These
were taken in the hands of the priests and "waved"--passed
to and fro before the Lord--representing the fact that a consecrated
offering is not given to the Lord for a moment, a day or a year,
but that we consecrate to continually keep our affections and
powers uplifted, never ceasing until accepted
<PAGE 46> of him as having finished our course.
And Moses took the wave-offering off their hands (the priests
did not lay it down), God's acceptance being shown by fire. So
we, the "royal priests," may not lay down or cease to
offer all our powers in God's service while we have them, nor
until all are consumed in his service, until God shall say, It
is enough--come up higher. When the love ("fat") of
our inmost being is laid upon the altar, it helps to increase
the fire of God's acceptance. The more love there is connected
with our consecration to God, the more quickly will it consume
this "wave-offering," while in their hands, were laid
three cakes from a basketful. This offering was laid by Moses
upon the hands of both the High Priest and the under-priests.
first, an unleavened cake, represented the actual purity of Jesus
as a man, and the imputed purity of the Church as men, as attested
by the Law (Moses)--justification-- for "the righteousness
of the Law is fulfilled in us" so long as we are accepted
members of his Body. (`Rom. 8:4`)
The second unleavened cake, mingled with oil, represented
the indwelling spirit of God--sanctification. The third,
a wafer, represented our hope and faith in the exceeding precious
promises of glory, honor and immortality.
these elements it is impossible for our consecration to be complete,
and hence acceptable; viz., Justification (purity), Sanctification
by the Spirit, through the belief of the truth, and faith in the
anointing oil mingled with the blood of consecration was sprinkled
over them (`verse 30`), teaching
that our consecration is accepted only because we are justified
by the precious blood of our Redeemer; thus we are told that we
are "accepted in the Beloved"--only.
boiling of the flesh of consecration (`verse
31`) was no part of the sacrifice: it was merely the preparing
of the portion which was to be eaten. It was all to be disposed
of (`verse 32`), showing that we
are to be completely and entirely consecrated, and none of our
time and power should be wasted.
seven days of consecration (`verses
33,35`) showed again that we are consecrated to God's service,
not for a part of our time only, but for all of it. Seven, in
Scripture, is a complete number, and signifies all or the
whole of whatever it applies to. ("Seven seals,"
"seven trumpets," "seven plagues," etc.)
`Verse 36` shows the completion of the work of consecration.
never was a time when it was more necessary than it is now that
all who are consecrated as priests should see to it that we "be
dead with him," and our every ability waved before God, that
he may accept and make use of our talents to his glory. Especially
is this a matter of interest to those who understand the Scriptures
to teach that very soon all the members of the Body will
be accepted with the Head, a sweet savor to God; and that
the work of self-sacrifice being then finished, the glorious work
of blessing mankind and fulfilling the Covenant of God will begin.
antitypical consecrating of the antitypical priests is confined
to the present [Gospel] age. It has progressed steadily since
our Lord and Forerunner "offered up himself"-- and will
be complete before this age has fully ended. And if we fail to
be among the priests now, during the time of consecration, we
cannot be of them when they begin their service for the people
in the Kingdom, when these same priests (now despised of men,
but a "sweet savor to God") will have the title of King
added, and will, with their Head, Jesus, rule and bless all nations.
(`Rev. 20:6`) Do we earnestly desire
to be among those who will sing to the
<PAGE 48> praise of our great High Priest,
"Thou hast made us unto our God Kings and Priests, and we
shall reign on the earth"? If so we will be fully consecrated
now, for it is only "If we suffer with him" that "we
shall also reign with him." `2 Tim.
Prayer of the Under-Priests "Victorious High Priest! No more
in garments stained
thou for sacrifice draw near; No more with sin's dread penalty
shalt thou be pained. The great redemption-price is paid, the
soon to bless shalt thou appear! "All-glorious High Priest!
All power in heaven and earth,
grace and love dost thou possess! As rightful King of kings and
Lord of lords, stand forth! While joyful trumps proclaim thy righteous
name and worth,
prostrate hosts thy praise confess.
* * * "O merciful High Priest! O tender Advocate,
penitent's unfailing Friend, Still touched by feeling for our
griefs and low estate! The future work of grace for all anticipate,
now, on us, thy blessing send!"
TABERNACLE SHADOWS OF THE BETTER SACRIFICES