_THE PRIESTHOOD._

What, then, are the central ideas connected with the inst.i.tution of a priesthood?

Regarding it in the broadest way, and as a purely human inst.i.tution, we may trace it back to the eternal conflict in the breast of man between two mighty tendencies-the thirst for G.o.d and the dread of Him, a strong instinct of approach and a repelling sense of unworthiness.

In every age and climate, man prays. If any curious inquirer into savage habits can point to the doubtful exception of a tribe seemingly without a ritual, he will not really show that religion is one with superst.i.tion; for they who are said to have escaped its grasp are never the most advanced and civilised among their fellows upon that account,-they are the most savage and debased, they are to humanity what the only people which has formally renounced G.o.d is fast becoming among the European races.

Certainly history cannot exhibit one community, progressive, energetic and civilised, which did not feel that more was needful and might be had than its own resources could supply, and stretch aloft to a Supreme Being the hands which were so deft to handle the weapon and the tool.

Certainly all experience proves that the foundations of national greatness are laid in national piety, so that the practical result of worship, and of the belief that G.o.d responds, has not been to dull the energies of man, but to inspire him with the self-respect befitting a confidant of deity, and to brace him for labours worthy of one who draws, from the sense of Divine favour, the hope of an infinite advance.

And yet, side by side with this spiritual gravitation, there has always been recoil and dread, such as was expressed when Moses hid his face because he was afraid to look upon G.o.d.

Now, it is not this apprehension, taken alone, which proves man to be a fallen creature: it is the combination of the dread of G.o.d with the desire of Him. Why should we shrink from our supreme Good, except as a sick man turns away from his natural food? He is in an unnatural and morbid state of body, and we of soul.

Thus divided between fear and attraction, man has fallen upon the device of commissioning some one to represent him before G.o.d. The priest on earth has come by the same road with so many other mediators-angel and demiG.o.d, saint and virgin.

At first it has been the secular chief of the family, tribe or nation, who has seemed least unworthy to negotiate as well with heaven as with centres of interest upon earth. But by degrees the duty has everywhere been transferred into professional hands, patriarch and king recoiling, feeling the inconsistency of his earthly duties with these sacred ones, finding his hands to be too soiled and his heart too heavily weighted with sin for the tremendous Presence into which the family or the tribe would press him. And yet the union of the two functions might be the ideal; and the sigh of all truly enlightened hearts might be for a priest sitting upon his throne, a priest after the order of Melchizedek.

But thus it came to pa.s.s that an official, a clique, perhaps a family, was chosen from among men in things pertaining to G.o.d, and the inst.i.tution of the priesthood was perfected.

Now, this is the very process which is recognised in Scripture; for these two conflicting forces were altogether sound and right. Man ought to desire G.o.d, for Whom he was created, and Whose voice in the garden was once so welcome: but also he ought to shrink back from Him, afraid now, because he is conscious of his own nakedness, because he has eaten of the forbidden fruit.

Accordingly, as the nation is led out from Egypt, we find that its intercourse with heaven is at once real and indirect. The leader is virtually the priest as well, at whose intercession Amalek is vanquished and the sin of the golden calf is pardoned, who entered the presence of G.o.d and received the law upon their behalf, when they feared to hear His voice lest they should die, and by whose hand the blood of the covenant was sprinkled upon the people, when they had sworn to obey all that the Lord had said (xvii. 11, x.x.xii. 30, xx. 19, xxiv. 8).

Soon, however, the express command of G.o.d provided for an orthodox and edifying transfer of the priestly function from Moses to his brother Aaron. Some such division of duties between the secular chief and the religious priest would no doubt have come, in Israel as elsewhere, as soon as Moses disappeared; but it might have come after a very different fashion, a.s.sociated with heresy and schism. Especially would it have been demanded why the family of Moses, if the chieftainship must pa.s.s away from it, could not retain the religious leadership. We know how cogent such a plea would have appeared; for, although the transfer was made publicly and by his own act, yet no sooner did the nation begin to split into tribal subdivisions, amid the confused efforts of each to conquer its own share of the inheritance, than we find the grandson of Moses securely establishing himself and his posterity in the apostate and semi-idolatrous worship of Shechem (Judg. xviii. 30, R.V.).

And why should not this ill.u.s.trious family have been chosen?

Perhaps because it was so ill.u.s.trious. A priesthood of that great line might seem to have earned its office, and to claim special access to G.o.d, like the heathen priests, by virtue of some special desert.

Therefore the honour was transferred to the far less eminent line of Aaron, and that in the very hour when he was lending his help to the first great apostacy, the type of the many idolatries into which Israel was yet to fall. So, too, the whole tribe of Levi was in some sense consecrated, not for its merit, but because, through the sin of its founder, it lacked a place and share among its brethren, being divided in Jacob and scattered in Israel by reason of the ma.s.sacre of Shechem (Gen. xlix. 7).

Thus the nation, conscious of its failure to enjoy intercourse with heaven, found an authorised expression for its various and conflicting emotions. It was not worthy to commune with G.o.d, and yet it could not rest without Him. Therefore a spokesman, a representative, an amba.s.sador, was given to it. But he was chosen after such a fashion as to shut out any suspicion that the merit of Levi had prevailed where that of Israel at large had failed. It was not because Levi executed vengeance on the idolaters that he was chosen, for the choice was already made, and made in the person of Aaron, who was so far from blameless in that offence.

And perhaps this is the distinguishing peculiarity of the Jewish priest among others: that he was chosen from among his brethren, and simply as one of them; so that while his office was a proof of their exclusion, it was also a kind of sacrament of their future admission, because he was their brother and their envoy, and entered not as outshining but as representing them, their forerunner for them entering. The almond rod of Aaron was dry and barren as the rest, until the miraculous power of G.o.d invested it with blossoms and fruit.

Throughout the ritual, the utmost care was taken to inculcate this double lesson of the ministry. Into the Holy Place, whence the people were excluded, a whole family could enter. But there was an inner shrine, whither only the high priest might penetrate, thus reducing the family to a level with the nation; "the Holy Ghost this signifying, that the way into the Holy Place hath not yet been made manifest, while as the first tabernacle (the outer shrine-ver. 6) was yet standing" (Heb.

ix. 8).

Thus the people felt a deeper awe, a broader separation. And yet, when the sole and only representative who was left to them entered that "shrine, remote, occult, untrod," they saw that the way was not wholly barred against human footsteps: the lesson suggested was far from being that of absolute despair,-it was, as the Epistle to the Hebrews said, "Not yet." The prophet Zechariah foresaw a time when the bells of the horses should bear the same consecrating legend that shone upon the forehead of the priest: HOLY UNTO THE LORD (Zech. xiv. 20).

It is important to observe that the only book of the New Testament in which the priesthood is discussed dwells quite as largely upon the difference as upon the likeness between the Aaronic and the Messianic priest. The latter offered but one Sacrifice for sins, the former offered for himself before doing so for the people (Heb. x. 12). The latter was a royal Priest, and of the order of a Canaanite (Heb. vii.

14), thus breaking down all the old system at one long-predicted blow-for if He were on earth He could not so much as be a priest at all (Heb. viii. 4)-and with it all the old racial monopolies, all cla.s.s distinctions, being Himself of a tribe as to which Moses spake nothing concerning priests (Heb. vii. 14). Every priest standeth, but this priest hath for ever sat down, and even at the right hand of G.o.d (Heb.

x. 11, 12).

In one sense this priesthood belongs to Christ alone. In another sense it belongs to all who are made one with Him, and therefore a kingly priesthood unto G.o.d. But nowhere in the New Testament is the name by which He is designated bestowed upon any earthly minister by virtue of his office. The presbyter is never called _sacerdos_. And perhaps the heaviest blow ever dealt to popular theology was the misapplying of the New Testament epithet (elder, presbyter or priest) to designate the sacerdotal functions of the Old Testament, and those of Christ which they foreshadowed. It is not the word "priest" that is at fault, but some other word for the Old Testament official which is lacking, and cannot now be supplied.

CHAPTER XXIX.

_THE CONSECRATION SERVICES._

xxix.

The priest being now selected, and his raiment so provided as that it shall speak of his office and its glory, there remains his consecration.

In our day there is a disposition to make light of the formal setting apart of men and things for sacred uses. If G.o.d, we are asked, has called one to special service, is not that enough? What more can earth do to commission the chosen of the sky? But the plain answer which we ought to have the courage to return is that this is not at all enough.

For G.o.d Himself had already called Paul and Barnabas when He said to such folk as Simeon Niger and Lucius of Cyrene and Manaen, "Separate Me Barnabas and Saul for the work whereunto I have called them" (Acts xiii.

14). And these obscure people not only laid their hands upon the great apostle, but actually sent him forth. Now, if he was not exempted from the need of an orderly commission by the marvellous circ.u.mstances of his call, by his apostleship not of man, by the explicit announcement that he was a chosen vessel to bear the sacred name before kings and peoples, it is startling to be told of some shallow modern evangelist, who works for no Church and submits to no discipline, that he can dispense with the sanction of human ordination because he is so clearly sent of heaven.

The example of the Old Testament will no doubt be brushed aside as if the religion which Jesus learned and honoured were a mere human superst.i.tion. Or else it would be natural to ask, Is it because the offices and functions of Judaism were more formal, more perfunctory than ours, that a greater spiritual grace went with their appointments than with the laying on of hands in the Christian Church, a rite so clearly sanctioned in the New Testament?

It is written of Joshua that Moses was to lay his hands upon him, because already the Spirit was in him; and of Timothy that he had unfeigned faith, and that prophecies went before concerning him (Num.

xxvii. 18; 1 Tim. i. 18; 2 Tim. i. 5). But in neither dispensation did special grace fail to accompany the official separation to sacred office: Joshua was full of the Spirit of Wisdom, for Moses had laid his hands upon him; and Timothy was bidden to stir into flame that gift of G.o.d which was in him through the laying on of the Apostle's hands (Deut x.x.xiv. 9; 2 Tim. i. 6).

Accordingly there is great stress laid upon the orderly inst.i.tution of the priest. And yet, to make it plain that his authority is only "for his brethren," Moses, the chief of the nation, is to officiate throughout the ceremony of consecration. He it is who shall offer the sacrifices upon the altar, and sprinkle the blood, not upon the first day only, but throughout the ceremonies of the week.

In the first place certain victims must be held in readiness-a bullock and two rams; and with these must be brought in one basket unleavened bread, and unleavened cakes made with oil, and unleavened wafers on which oil is poured. Then, at the door of the tent of the meeting of man with G.o.d, a ceremonial washing must follow, in a laver yet to be provided. Here the a.s.sertion that purity is needed, and that it is not inherent, is too plain to be dwelt upon.

But such details as the a.s.suming of the existence of a laver, for which no directions have yet been given (and presently also of the anointing oil, the composition of which is still untold), deserve notice. They are much more in the manner of one who is working out a plan, seen already by his mental vision, but of which only the salient and essential parts have been as yet stated, than of any priest of the latter days, who would first have completed his catalogue of the furniture, and only then have described the ceremonies in which he was accustomed to see all this apparatus take its appointed place.

What we actually find is quite natural to a creative imagination, striking out the broad design of the work and its uses first, and then filling in the outlines. It is not natural at a time when freshness and inspiration have departed, and squared timber, as we are told, has taken the place of the living tree.

The priest, when cleansed, was next to be clad in his robes of office, with the mitre on his head, and upon the mitre the golden plate, with its inscription, which is here called, as the culminating object in all his rich array, "the holy crown" (ver. 6).

And then he was to be anointed. Now, the use of oil, in the ceremony of invest.i.ture to office, is peculiar to revealed religion. And whether we suppose it to refer to the oil in a lamp, invisible, yet the secret source of all its illuminating power, or to that refreshment and renovated strength bestowed upon a weary traveller when his head is anointed with oil, in either case it expresses the grand doctrine of revealed religion-that no office may be filled in one's own strength, but that the inspiring help of G.o.d is offered, as surely as responsibilities are imposed. "The Spirit of the Lord G.o.d is upon Me, because He hath anointed Me."

With these three ceremonies-ablution, robing and anointing-the first and most personal section of the ritual ended. And now began a course of sacrifices to G.o.d, advancing from the humblest expression of sin, and appeal to heaven to overlook the unworthiness of its servant, to that which best exhibited conscious acceptance, enjoyment of privilege, admission to a feast with G.o.d. The bullock was a sin-offering: the word is literally _sin_, and occurs more than once in the double sense: "let him offer for his _sin_ which he hath _sinned_ a young bullock ... for a _sin(-offering)_" (Lev. iv. 3, v. 6, etc.). And this is the explanation of the verse which has perplexed so many: "He made Him to be sin for us, Who knew no sin" (2 Cor. v. 21). The doctrine that pardon comes not by a cheap and painless overlooking of transgression, as a thing indifferent, but by the transfer of its consequences to a victim divinely chosen, could not easily find clearer expression than in this word. And it was surely a sobering experience, and a wholesome one, when Aaron, in his glorious robes, sparkling with gems, and bearing on his forehead the legend of his holy calling, laid his hand, beside those of his children and successors, upon the doomed creature which was made sin for him. The gesture meant confession, acceptance of the appointed expiation, submission to be freed from guilt by a method so humiliating and admonitory. There was no undue exaltation in the mind of any priest whose heart went with this "remembrance of sins."

The bullock was immediately slain at the door of "the tent of meeting"; and to show that the shedding of his blood was an essential part of the rite, part of it was put with the finger on the horns of the altar, and the remainder was poured out at the base. Only then might the fat and the kidney be burned upon the altar; but it is never said of any sin-offering, as presently of the burnt-offering and the peace-offerings, that it is "a sweet savour before Jehovah" (vers. 18, 25)-a phrase which is only once extended to a trespa.s.s-offering for a purely unconscious lapse (Lev. iv. 31). The sin-offering is, at the best, a deplorable necessity. And therefore the notion of a gift, welcome to Jehovah, is carefully shut out: no portion of such an offering may go to maintain the priests: all must be burned "with fire without the camp; it is a sin-offering" (ver. 14). Rightly does the Epistle to the Hebrews emphasize this fact: "The bodies of those beasts whose blood is brought into the Holy Place ... as an offering for sin"

are burned without the camp. The bodies of other sacrifices were not reckoned unfit for food.[40] And so there is a striking example of humility, as well as an instructive coincidence, in the fact that Jesus suffered without the gate, being the true Sin-offering, "that He might sanctify the people through His own blood" (Heb. xiii. 11, 12).

Thus, by sacrifice for sin, the priest is rendered fit to offer up to G.o.d the symbol of a devoted life. Again, therefore, the hands of Aaron and his sons are laid upon the head of the ram, because they come to offer what represents themselves in another sense than that of expiation-a sweet savour now, an offering made by fire unto Jehovah (ver. 18). And to show that it is perfectly acceptable to Him, the whole ram shall be burnt upon the altar, and not now without the camp: "it is a burnt-offering unto the Lord." Such is the appointed way of G.o.d with man-first expiation, then devotion.

The third animal was a "peace-offering" (ver. 28). This is wrongly explained to mean an offering by which peace is made, for then there could be no meaning in what went before. It is the offering of one who is now in a state of peace with G.o.d, and who is therefore himself, in many cases, allowed to partake of what he brings. But on this occasion some quite peculiar ceremonies were introduced, and the ram is called by a strange name-"the ram of consecration." When Aaron and his sons have again declared their connection with the animal by laying their hands upon it, it is slain. And then the blood is applied to the tip of their right ear, the thumb of their right hand, and the great toe of their right foot, that the ear may hearken, and the best energies obey, and their life become as that of the consecrated animal, their bodies being presented, a living sacrifice, holy, acceptable to G.o.d. Then the same blood, with the oil which spoke of heavenly anointing, was sprinkled upon them and upon their official robes, and all were hallowed. Then the fattest and richest parts of the animal were taken, with a loaf, a cake, and a wafer from the basket, and placed in the hands of Aaron and his sons. This was their formal invest.i.ture with official rights; although not yet performing service, it was as priests that they received these; and their hands, swayed by those of Moses, solemnly waved them before the Lord in formal presentation, after which the pieces were consumed by fire. The breast was likewise waved, and became the perpetual property of Aaron and his sons-although on this occasion it pa.s.sed from their hands to be the portion of Moses, who officiated. The remainder of the flesh, seethed in a holy place, belonged to Aaron and his sons. No stranger (of another family) might eat it, and what was left until morning should be consumed by fire, that is to say, destroyed in a manner absolutely clean, seeing no corruption.

For seven days this rite of consecration was repeated; and every day the altar also was cleansed, rendering it most holy, so that whatever touched it was holy.

Thus the people saw their representative and chief purified, accepted and devoted. Thenceforward, when they too brought their offerings, and beheld them presented (in person or through his subordinates) by the high priest with holiness emblazoned upon his brow, they gained hope, and even a.s.surance, since one so consecrated was bidden to present their intercession; and sometimes they saw him pa.s.s into secret places of mysterious sanct.i.ty, bearing their tribal name on his shoulder and his bosom, while the chime of golden bells announced his movements, ministering there for them.

But the nation as a whole, with which this historical book is chiefly interested, saw in the high priest the means of continually rendering to G.o.d the service of its loyalty. Every day began and closed with the burnt-offering of a lamb of the first year, along with a meal-offering of fine flour and oil, and a drink-offering of wine. This would be a sweet savour unto G.o.d, not after the carnal fashion in which sceptics have interpreted the words, but in the same sense in which the wicked are a smoke in His nostrils from a continually burning fire.

And where this offering was made, the Omnipresent would meet with them.

There He would convey His mind to His priest. There also He would meet with all the people-not occasionally, as amid the more impressive but less tolerable splendours of Sinai, but to dwell among them and be their G.o.d. And they should know that all this was true, and also that for this He led them out of Egypt: "I am Jehovah their G.o.d."

FOOTNOTES: