Hitherto this book consists of precepts and directions concerning the sacrifices and services of the tabernacle; but here a new section commences, in which the directions are described as carried into effect. This section appropriately commences with the history of the consecration of Aaron and his sons, with whom principally was to rest the carrying out of the laws. The verses before us describe -

I. THE PREPARATIONS FOR THE CEREMONY.

1. These were directed by the Lord.

(1) He had formerly given very particular directions from the summit of Mount Sinai (Exodus 28, 29). In pursuance of these instructions, the holy garments were made and other preparations completed. Note: The leadings of providence should be closely followed.

(2) Now the time has come for carrying the directions of Deity into fuller accomplishment. The tabernacle has been finished and occupied by the presence of God; the laws have been published; and the next thing in order is the consecration of the priests to serve the tabernacle. The Lord is a God of order. In his service "all things" should be done "decently and in order."

2. His directions were given by the hand of Moses.

(1) Moses was instructed to "take Aaron and his sons," etc. (verses 2, 3). These instructions he punctually obeyed (verse 4). In this fidelity Moses was a type of Christ, with these differences:

(a) Moses was faithful "as a servant," Christ "as a Son."

(b) The house of Moses was ceremonial and typical, that of Christ spiritual and living (see Hebrews 3:1-6).

(2) Moses, who was instructed to consecrate Aaron and his sons, had himself no human consecration. He was an extraordinary servant of God. We do not read of the apostles of Christ receiving any baptism of water or ordination by imposition of hands. God can send by whom he pleases and when he pleases, without any human sanction (see Galatians 1:15-19).

3. The congregation was assembled to witness the ceremony.

(1) This was a wise arrangement, to inspire them with proper respect for the servants of God. They were prone enough to say, "Ye take too much upon you, ye sons of Levi." Ministers were publicly ordained in the primitive Church.

(2) The address of Moses to the congregation was brief and to the point: "This is the thing which the Lord commanded to be done" (verse 5). The command, which was given from Sinai, the congregation were acquainted with. The time to carry it out was now given from the sanctuary (Leviticus 1:1). We should look to God for guidance in reference to times and seasons, as well as to the services to be rendered for him.

II. THE BAPTISM OF AARON AND HIS SONS.

1. This was the initiatory rite of the consecration.

(1) It was the first act (verse 6). And as Moses washed Aaron at the door of the tabernacle of the congregation, so was Jesus washed by John at his entrance upon his public ministry (see Matthew 3:16; Matthew 4:1, 17). Like Moses, John also was a Levite.

(2) The sons of Aaron were baptized with him. To them also it was the rite of initiation. So are the sons of Jesus initiated into his discipleship by baptism (see Matthew 28:18-20, margin; Acts 2:41; Acts 10:48). The initiatory office of baptism is also expressed in the phrase "born of water" (John 3:5).

2. It set forth the necessity of purity in the servants of God.

(1) Water, being one of the great purifiers in the kingdom of nature, is used in Scripture as an emblem of the Holy Spirit, the Great Purifier in the kingdom of grace (Isaiah 44:3; John 7:38, 39). Hence a dispute about "baptism" is called a "question about purifying" (John 3:25, 26).

(2) The requisition of baptism declared the necessity of the baptism of the Holy Ghost. This is the source of the spiritual birth in which commences the spiritual life which is the life of heaven.

3. As to the form of this baptism.

(1) The record here is simply that "Moses brought Aaron and his sons and washed them with water" (verse 6). But by reference to Exodus 30, we learn that this washing was done at the laver. In allusion to the ceremonial baptisms of the Law, the baptism of the Spirit under the gospel is described as the "laver of regeneration" (Titus 3:5, 6).

(2) From the same reference in Exodus we learn, further, that the washing of Aaron and his sons extended to their "hands and feet." There is no proof that they were bodily plunged in the laver. We are reminded how Jesus washed his disciples' feet (see John 13:8-10). The Jews have a tradition that a tap was turned on, from which, by the flowing of the water over their hands and feet, the washing was accomplished (see Brown's 'Antiquities,' volume 1, page 148). In baptism, the element should be active and the subject passive, for the thing signified, the Holy Ghost, certainly is not passive (see Acts 2:16-18, 33; Acts 10:44-48). - J.A.M.

I. THERE WAS A DIVINE INSTITUTION AND COMMAND OF GOD, FOR THE OFFERINGS AND SACRIFICES WHICH WERE UNDER THE LAW.

1. An offering in general is anything presented to the Lord to become peculiarly His, and to be typical of Christ and gospel mysteries.

2. The legal offerings were set apart for God, with respect to Christ and His great sacrifice and offering up of Himself unto God for us.

3. Some have distinguished them into three sorts.(1) Such as were offered at the brazen altar, or the altar of burnt-offering, which represented the death and sufferings of Jesus Christ.(2) Such as were offered in the sanctuary, more near to the Holy of Holies, viz., the shewbread and the incense at the altar of incense; which had respect to His intercession for us at the throne of grace, in the virtue and by the merit of that sacrifice which He before had shed and offered up.(3) Such as were offered in the Holy of Holies; which represented the full attainment of the ends of both the former, viz., our full access unto and communion with God through the influence both of the death and oblation as likewise of the prayers and intercession of Christ for us.

4. The sacrifices that were offered at the brazen altar are commonly distributed into two sorts — sacrifices of expiation, and sacrifices of thanksgiving. It is the former sort whereof the text speaks.(1) These propitiatory sacrifices were offerings most holy to the Lord; for atonement, or for appeasing of His wrath; by the destruction of the sacrifice; to shadow forth the true atonement and expiation of sin, by the death of Jesus, and our reconciliation to and communion with God through Him.(2) For further rules of illustration, take these propositions —(a) The institution of sacrifices was presently after the sin and fall of man; but the renewed institution and further direction and regulation of them was by Moses unto Israel.(b) In this renewed institution and regulation of their offerings and sacrifices, there were sundry adjuncts and ceremonies, some whereof were required and some severely forbidden to be added to them, all which were mystical and significant,

1. Adjuncts required. Sacrifices to be offered only at this ore altar. Salt. Music. Incense. Many ceremonious actions,

2. Adjuncts forbidden. In general, any conformity or compliance with the pagans in their rites and ceremonies. In particular, leaven and honey.(c) The occasions upon which they were to be offered,

1. When under guilt of sin.

2. For the obtaining of any needful mercy,

3. To testify their joy and thankfulness for mercies received,

4. In the instituted seasons of them.

II. THE SACRIFICES OF PROPITIATION UNDER THE LAW, may be referred to there six kinds or sorts — burnt-offering, meat-offering, peace-offering, sin-offering, trespass-offering, and offering of consecrations.

1. There were some things in which these all agreed.

(1)They were all offered at the brazen altar.

(2)They were all holy of holinesses.

(3)They were all offerings made by fire.

(4)They were all propitiatory.

2. The difference consisted —

(1)Partly in the different matter of them. An ox or a sheep in some; flowers and wine in others.

(2)Partly in the particular ends and designs and occasions of them.

(3)Principally in the different ceremonies accompanying them.Lessons:

1. Keep close to the rule of Divine institution in matters of worship.

2. See the worth and value of the sacrifice of Jesus Christ, and the necessity of it, fur the justification and salvation of lost sinners.

(S. Mather.)