The solemn inauguration of Aaron and his sons into their sacred office was to have the utmost possible publicity. This was -

I. A DIVINE INSTRUCTION. The Lord said, "Take Aaron... and gather thou all the congregation together," etc. (verses 1-3). "This is the thing which the Lord commanded to be done" (verse 5).

II. A PROVISION AGAINST POPULAR JEALOUSY. The scene described in Numbers 16 shows only too well how necessary it was to convey to "all the congregation" the truth that Aaron and his sons were divinely appointed to their office. This the more because of the near relationship between Moses and Aaron.

III. A PROVISION FOR POPULAR ESTEEM. It was in the last degree desirable that the people should have an exalted idea of the priesthood, and, more especially, of the high priesthood. Everything which would contribute to this would be of real religious service. It was, therefore, fitting that "all the congregation" should be spectators of the impressive solemnities of the inaugural scene.

IV. A HELPFUL INFLUENCE ON THEIR OWN MINDS. It was of equal importance to the Hebrew commonwealth that the priests themselves should cherish a profound sense of the sacred and elevated character of their work. For any irreverence or neglect of theirs was calculated to involve the community in sin and in disaster (see 1 Samuel 1:17; Malachi 2:8). So solemn and impressive a ceremony as this, in the sight of all the people, would exert a salutary influence on the mind both of father and sons. In ordinary life, piety and publicity are strangers. Devotion shuts itself in the inner chamber (Matthew 6:6), or climbs up into the fold of the mountain (Matthew 14:23). We nourish our holiest thoughts, and form our best resolves, not in the glare of the public gathering, but in the secret place, when alone with God. Nevertheless, there are occasions when we should not shun publicity; when it is not modesty but weakness to do so. When we avow our attachment to our Saviour, and thus "confess him before men" (Matthew 10:32); still more, when we enter upon any responsible office in connection with his Church (e.g., the Christian ministry); and yet more, if we are summoned, as Aaron was, to any post of unusual eminence and responsibility, we do well to take the vows of God upon us before "all the congregation." If not "a thing which the Lord commanded to be done," it is

(1) a Divine suggestion (Acts 6:7; Acts 13:3; 1 Timothy 6:12);

(2) instructive to the people;

(3) helpful to ourselves.

We need all the influences we can gain from every source to incite us to zealous labour, and to strengthen us against temptation. It is right and wise to avail ourselves of all the help we gain from the remembrance that we have confessed Christ our Lord, and pledged ourselves to do his work before "all the congregation," "before many witnesses." - C.

1. There is, first, the selection of the victim. "Behold My servant whom I have chosen," is God's message to us concerning Him; and again, He says, "I have exalted one chosen out of the people"; and, in the New Testament, He is called "the Christ, the chosen of God" (Luke 23:35). The Great Sacrifice, the propitiation for our sins, the lamb for the burnt-offering, is entirely of God's selection. And in this of itself we have the blessed assurance of its suitableness and perfection.

2. There is the transfer of the sinner's sin to this selected victim. Though in one sense this is done by God, through that same eternal purpose by which the victim was selected, yet in another sense, and as a thing brought about, or becoming a fact, in time, it is the sinner that does this when he accepts the sacrifice, and, putting his hand upon it, confesses his sin over it

3. There is the death of the victim. Without that shedding of blood, which is the means of death, and the evidence of its having taken place, is no remission.

4. There is the transfer of this death to the sinner by putting the blood upon him. The sinner's death is first of all transferred to the Surety, who dies as the sinner's substitute. Then the Surety's death is transferred back again to the sinner, and placed to his account as if it had been his own. In confession we transfer our death to the Surety. In believing we transfer His death to ourselves, so that, in the sight of God, it comes to be reckoned truly ours. This transference of the Surety's death to us is that which is set before us by the putting the blood upon us. For blood means death — or life taken away; and the putting of blood upon us is the intimation the death has passed upon us — and that death, none other than the death of the Surety. Put yourself in the position which God asks thee to do; that is, believe the Father's testimony to the death of His Son. The moment that then believest, the blood is sprinkled, the death is transferred, thou art counted as one who hast died, and so paid the penalty — and thou art forgiven, accepted, clean!

5. There is the sinner's new life thus received through death. Made partakers of Christ's resurrection and Christ's life, they go forth to do His will, in the strength of His risen life. It is as resurrection-men that they serve Him, and who are drawing from that resurrection-fountain daily treasures of life, wherewith to labour for Him who died for them and who rose again. If ye then be risen with Christ, seek those things that are above, and make use of your risen life for duty, for temptation, for battle, for trial, for suffering. It will be sufficient for every time of need.

6. There is the entire consecration of the whole man to God, in consequence of His having thus died and risen. That which proclaimed them dead, in consequence of the applied death of the sacrifice, sets them apart for holy purposes in God's house. Thus it is that the death and resurrection of our true ram of consecration, our better sacrifice, operate upon us. They "sanctify" us, as the apostle's expression is, in the Epistle to the Hebrews: "Jesus also, that He might sanctify the people with His own blood, suffered without the gate." The whole man, from head to feet, becomes a sacred thing, dedicated to the service of the living God.

(H. Bonar, D. D.)