“And the LORD spoke unto Moses, saying, Take [1] Aaron, and [2] his sons, [3] the garments, and [4] the anointing oil, and [5] a bullock for the Sin-Offering, and [6] two rams, and [7] a Basket of unleavened bread.” (Lev 8:1, 2)

Those who aspire to become members of the antitypical priesthood of God, ought carefully and prayerfully to study this picture and its seven parts, to see if their own consecration is therein set forth. Seven is itself a symbol of perfection and completeness, as if God were here showing forth the perfection and completeness of the consecration of those “called”—and that those “called” are just as much a part of the consecration ritual as those elements wherewith and whereby they are sanctified.

It should be noted that Moses in this ritual typifies and represents God, our heavenly Father. As Moses consecrated the typical priesthood, so God, himself, during this Gospel age has been setting apart—consecrating his antitypical priesthood, Christ Jesus (the High Priest), and the Church (the under-priesthood). Neither Aaron, nor his sons, could have consecrated themselves, save perhaps in the sense of responding to the call of Moses. The same is true of the antitypical priesthood; for does not the Apostle Paul declare that: “… no man takes this honor unto himself, but he that is called of God, as was Aaron.” (Heb 5:4) “Notes on the Tabernacle”, Page 487

“And gather all the congregation together at the door of the tabernacle of meeting.” (Lev 8:3)

“Unless but a few representatives of the twelve tribes of Israel are meant, it stands to reason that gathering “all the congregation together unto the door of the Tabernacle” would have been a physical impossibility. We are inclined to think that this phrase means as much of the congregation of Israel as possible, and who literally stood in front of the door of the Court—the entrance gate—and from which could perceive what was taking place within the Court, by the door of the Tabernacle of the Congregation!

In a sense, and by accommodation, we may consider those of the world of mankind (the eventual Israel—the world) who during this Gospel age are privileged to “witness” (observe) the consecration of the antitypical priesthood, as being the counterpart of that congregation which gathered “unto the door of the Tabernacle of the Congregation,” to witness the consecration of the typical priesthood.” (“Notes on the Tabernacle”, Page 491)

In regards to the foregoing we are not thoroughly convinced of its validity, there being another way of perceiving this and that is that the congregation to which the LORD was referring was NOT the children of Israel, but rather merely Aaron and his four sons alone, this congregation of five souls along with the bullock and the two rams were what were gathered before the door of the tabernacle. Nor are we in agreement that it was the entrance curtain or door to the courtyard that was being referred to here, but rather the “First Vail” of the Tabernacle proper.

Our reason for assuming this to be the case is for two reasons, 1) there is no support for the thought that the entrance curtain to the courtyard was ever drawn back or opened to the public. This curtain as we have come to understand it represents Christ Jesus as the only means of access to the Father, the “door”, the “gate”, and that only by passing through this entrance by means of faith in Christ and a consecration to righteousness may we even hope to approach the Father, and 2) if we follow the narrative of the consecration of the priest it is stated that the final step of the consecration of the priesthood is that they were to remain within the tabernacle for seven days until the completion of their consecration, at the “door of the tabernacle” (that is in the “Holy” on the inside of the “First Vail” or door to the tabernacle) it is in the “Holy” representing the spirit begotten condition that we remain until our consecration vows are fulfilled completed, the number seven representing perfection and or completion.

NOTE: You may note that similarities exist between Exodus Chapter 29 and Leviticus Chapter 8 in regards to the consecration of the priesthood, the difference is merely that the first deals specifically with the instructions for the consecration of the priesthood and the latter to the carrying out of those instructions.

“And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.” (Exod 29:4)

“In order to fitly represent Jesus who was ‘holy, harmless, undefiled and separate from sinners’ Aaron the typical Priest, had to be washed. This was done by Moses (Lev 8:6) Jesus came from the hands of God, pure and holy, as did Aaron figuratively from the hands of Moses.”

“The washing of Aaron’s sons also signifies the coming forth from the hands of God of a class of under priest, purified and cleansed. However unlike Jesus, these were not originally clean having been born in sin and ‘brought forth in iniquity’ (Psa 51:5) There was none righteous, no not one! These then were justified-made right in the sight of God, not through or by any deeds of their own, but by God himself, and this through an inspired faith.” (“Notes on the Tabernacle”, Pages 493 and 495)

“Then you shall take the garments (the Holy Garments), put the tunic on Aaron and the robe of the ephod, the ephod, and the breastplate, and grid him with the intricately woven band of the ephod. You shall put the turban (the “mitre”) on his head, and put the holy crown on the turban.” (Exod 29:5, 6)

“In the type Aaron was arrayed in the ‘Glorious Garments’ before he had even offered a single sacrifice either for himself or for the people.

What might this have meant?

We believe that God intended here to show forth that Aaron at this time received these garments merely as the earnest of his inheritance. Really these ‘Glorious Garments’ as yet were Aaron’s only by possession though not by ownership! Not until at the end of the Day of Atonement, after having offered himself for the people did these garments become his as a matter of ownership (See Lev 16:23 ,24). So too at the time of our begettal we receive the earnest of our inheritance, but the full inheritance awaits us only after we have faithfully carried out our covenant of sacrifice, ‘even unto death’ Eph 1:13, 14;Rev 2:10 (N.O.T.T. Pages. 497, 498)

“And you shall take the anointing oil and pour it on his (Aaron’s) head, and anoint him.” (Exod 29:7)

“Under the law, the anointing was the ceremony by which the priest were installed in their service, they were anointed to their office with a peculiar ointment called the ‘Holy Anointing Oil’, used upon none but the priest, and unlawful for anyone else to have or to make (Exod 30:25-33, 38). This oil typified the Holy Spirit of adoption whereby we, the real ‘Royal Priesthood’, are sealed as sons of God. Only the consecrated ones, the priest, are ever to be thus anointed.” (T 28)

Neither the Levites in the courtyard, presently typifying all who are approaching God at this time through faith in His son, Jesus Christ (believers in general), nor those in the camp typifying the world have received the spirit of adoption have been begotten of the Holy Spirit as many have been erroneously taught by the professing church.

“The anointing oil was poured only upon the head of the High Priest. The under-priests were not anointed individually. They were recognized as members of the high priest’s body, and received their anointing only in him as their head, hence also the antitypical priest are merely partakers of the Spirit of Christ, and only those who are in Christ Jesus are partakers of the anointing which seal’s all those who will be recognized as the heirs of God’s promises, and joint-heirs with Jesus Christ their Lord.” Eph 1:13, 14; 4:30 (T 37)

Thus it is that any claims by any who have not been joined to the body of Christ by means of a full consecration and or covenant arrangement with the Father (Psa 50:5), claims of being either anointed or of being in any way under the guidance of the Holy Spirit in any form or fashion is false, and any teachings of such individuals should be avoided or at least suspect.

“The oil ‘ran down… to the skirts of his (the High Priest’s) garments’ (Psa 133:2), thus representing how all the members of Christ’s body are to be partakers of the same anointing after their head. ‘The anointing which you have received of him abides in you.” (1 John 2:27)

This oil began to reach the body on the Day of Pentecost and flowed on down through this gospel age, anointing all who are truly baptized into Christ, constituting them, with their head, kings and priest unto God, to reign a thousand years. Rev 20:6 (T 37)

“Then shall you bring his sons [forth], and put tunics on them.” (Exod 29:8)

“The under-priests were robed in linen garments and wore griddles (sashes), their robes represented the righteousness of Jesus, imputed to them, and their griddles represented them as servants of righteousness. The High Priest wore very similar garments during the time of sacrificing (The Day of Atonement) and later put on the glorious garments after making atonement.” (T 36)

The under-priest each wore a “Bonnet” or “Turban”, covering their heads, to indicate that they were not the head of the priesthood, but merely members of the body. God gave Jesus ‘to be the head over all things to the church, which is his body’ (Eph 1:22, 23) It is for this reason that Paul insists that a woman’s head should be covered, as indicating that she is not the head, the husband and the wife being typical (a type or picture) of Jesus and his bride, the Church of the First Born.

We will continue with the consecration of the priesthood with our next post.