The Consecration of the Priesthood, Part 1






















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: “
And 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 deathEph 1:13, 14
(
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)

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.


                                                   INDEX  NEXT PAGE