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Exodus: chapter 29Sanctification and anointing
For their consecration they were all washed. Aaron and his sons
together always represent the church, not as gathered in a body (a
thing hidden in the Old Testament), but in varied positions sustained
individually before God. There is only one sanctification for
all — divine life. Christ is the spring and the expression of
it. We are made partakers of it, but it is one.* Both He that
sanctifieth and they who are sanctified are all of one. But Aaron is
first anointed separately without sacrifice, without blood. But his
sons are then brought and with him are sprinkled with blood upon the
ear, the thumb of the right hand, the great toe of the right foot;** obedience, action, and walk, being measured and guarded, both
through the price, and according to the perfection of the blood of
Christ. And then they were sprinkled with blood and with the oil of
consecration, that is to say, set apart by the blood and by the
unction of the Holy Ghost. The washing is the Spirit's work in the
sanctifying power of the word; the anointing, His personal presence
and energy in intelligence and power — God working in us.
Cleansed by the blood and sealed by the SpiritAnd it is important to remark here that the seal of the Holy Ghost follows on the sprinkling with the blood, not on the washing with the water. That was needed. We must be born again, but it is not that cleansing which, by itself, puts us in a state God can seal: the blood of Christ does. We are thereby perfectly cleansed as white as snow, and the Spirit comes as the witness of God's estimate of the value of that blood-shedding. Hence, too, all were sprinkled with Aaron The blood of Christ, and the Holy Ghost have set us in association with Christ, where He is according to the acceptableness of that perfect sacrifice (it was the ram of consecration), and the presence, liberty, and power of the Holy Ghost. All the sacrifices offered for the priestsAll the sacrifices were offered. That for sin, the burnt-offering of a sweet-smelling savour, the ram of consecration (which had the character of a peace-offering), accompanied by the meat-offering. These sacrifices have been explained elsewhere, and I only recall their import: Christ made sin for us, bearing our sins in His own body on the tree; first need of the soul, the sin-offering; Christ obedient unto death, devoting Himself to the glory of His Father — but according to God's nature, and the existence of sin, and that in us — and to us as belonging to the Father, the burnt-offering; the communion of God, of the Saviour, of the worshipper, and of the whole church, the peace-offering; and Christ devoted in holiness of life upon the earth, but proved even to death, the meat-offering. Aaron's sons associated with their headIt is to be observed that, when Aaron and his sons were sprinkled and anointed, the sons were anointed with him, and their garments also, and not he with them. Everything is connected with the Head. Aaron and his sons ate the things with which the atonement had been made. Such is our portion in Christ, the food of God whereby we dwell in Christ and Christ in us. The dwelling of God sanctified by His glory
Then, connected with this priesthood, comes the perpetual
sweet-smelling savour of the burnt-offering, in which the people
present themselves before God — sweet-smelling savour which is
found there, as it were in the midst of the people, according to the
efficacy of which they stand in His presence round about. There God
met the people. With the mediator He met above the ark without veil,
and gave him commandment for the people according to His own
perfection. Here He puts Himself on a level with the people, though
speaking with the mediator. The dwelling of God in the midst of the
people is sanctified by His glory. The tabernacle, the altar, the
priests, are sanctified, and He dwells in the midst of the people
surrounding Him. For this purpose had He brought them out of Egypt
(ver. 46): a blessed picture of how, in a far higher and better way,
God dwells in the midst of us.* He never dwelt with
man, we may moreover remark, till redemption was accomplished: not
with Adam innocent, nor with Abraham, or others; but, so soon as
redemption is accomplished, He says, "They shall know that I am
Jehovah their God, who brought them forth out of the land of Egypt,
that I may dwell among them" (Ex. 29:46). |
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