Moses officiated as the priest of the Lord until the consecration of Aaron and his sons was completed. Now they enter upon their functions, and the verses recited furnish us with an account of their first services. In reviewing these we notice -

I. THE OFFERINGS.

1. Aaron's offering for himself.

(1) The Jews say this was intended to make atonement for his sin in connection with the golden calf. Possibly this may have been so; for we have no record elsewhere of any formal atonement for that offense. Aaron, doubtless, had many offenses to atone for. The sacrifice of Christ is not only for sins, but also for sin.

(2) Aaron's own hands slew this victim. What a graphic confession of sin was this! What an unequivocal acknowledgment of his deserving to die! Our confession of sin before God should be with deep conviction and reality.

(3) He put the blood upon the horns of the altar. These were fronting the vail, behind which was the ark of the covenant and the glory of the Lord. This putting of the blood with the finger before the face of God was, as it were, pointing it out to him, calling his attention to it. So should the faith of the sinner point out to God's mercy the blood of the cross which satisfies his justice.

(4) Aaron's sons served with him at the altar. They brought the blood to have it sprinkled. This was the confession of their part in the guilt of their father. Guilt is hereditary and relatively distributive (see Numbers 16:32, 33; Joshua 7:24, 25). It was also an expression of their faith in the blood of the common Redeemer.

(5) This offering of Aaron for his own sin before he could offer for the people suggests the imperfection of the Levitical priesthood, and therefore the necessity of the priesthood of the gospel (see Hebrews 5:3; Hebrews 7:26-28; Hebrews 9:7-14).

2. The offerings for the people.

(1) Aaron himself slew also these victims (verses 15, 16). This he did as the representative of the people. Individuals were directed to slay their own victims (comp. Leviticus 1:5, 11; Leviticus 3:4, 8, 13). But these were for the congregation.

(2) The sons of Aaron helped him here also. They "presented unto him the blood, which he sprinkled upon the altar round about." They also brought the fat of the inwards to him (verses 18-20). This was suggestive of the nature of the Levitical priesthood, which was destined to pass from hand to hand. The comparison here is favourable to the priesthood of Christ, which is "unchangeable" (Hebrews 7:23-25).

(3) The breast and shoulder were waved and heaved, and afterwards came to the lot of Aaron and his sons. Here we are taught that it is God's order that "they which preach the gospel should live of the gospel" (see 1 Corinthians 9:13, 14; Matthew 10:10).

II. THE BLESSING.

1. The blessing from the altar (verse 22).

(1) As Aaron, standing upon the altar, pronounced his first blessing upon the people, this shows the Source from whence all blessing springs. Even in heaven, the Great Sacrifice of the altar of Calvary will be the burden of the song of the redeemed (Revelation 5:9-14).

(2) In blessing, Aaron acted as the type of Christ, who, while he moved about upon this earth, which was the altar of his sacrifice, dispensed blessings in a thousand forms. Witness

(a) the beatitudes in the Sermon on the Mount.

(b) The miracles of beneficence.

(c) His official benedictions.

(3) As Aaron, standing upon the altar, lifted up his bands, blessed the people, and then went into the holy place, so Jesus, standing on the Mount of Olives, after lifting up his hands and blessing his disciples, ascended into the holy place of the heavens (comp. Luke 24:50, 51).

2. The blessing from the holy place.

(1) Coming forth from the holy place, Aaron again blessed the people. The words of the benediction are given in Numbers 6:23-27. Between these and those of the apostolic benediction, which sets forth the genius of the gospel, there is remarkable correspondence (see 2 Corinthians 13:14).

(2) In response to this second benediction, "the glory of the Lord appeared unto all the people." We are here reminded how Jesus, before ascending into heaven, encouraged his disciples "not to depart from Jerusalem, but wait for the promise of the Father," and how, "when the day of Pentecost was fully come," that promise was verified.

(3) "And there came a fire cut from before the Lord," etc. (verse 24). This was the emblem of the Holy Spirit, whose baptism, like fire, searches into substances, while water can only wash the surfaces (Matthew 3:11, 12). So in the baptism on the day of Pentecost, tongues of flame sat on the disciples (Acts 2:3).

(4) The consuming of the fat of the inwards on the altar by the sacred fire foreshowed how the body of our sins is destroyed in the sacrifice of Christ, who, "through the Eternal Spirit, offered himself without spot to God" (Hebrews 9:14). It also describes the manner in which the wicked will be treated who persist in their rebellion against God (Psalm 37:20). Those whose sins are not consumed in the fires of love will themselves be consumed in the fires of wrath. - J.A.M.

I. The Urim and the Thummim was something distinct from the twelve stones in the pectoral of the high priest. Evidently the breastplate with its jewels was outward and visible; the Urim and the Thummim were inward, and concealed beneath the ephod, for it is said of the former, "they shall bind the breastplate unto the rings of the ephod, that it may be above the curious girdle of the ephod." With regard to the Urim and the Thummim, on the other hand, it is enjoined "thou shalt put in " (enclose within) "the breastplate the Urim and the Thummim, and they shall be upon" (next) "Aaron's heart when he goeth in before the Lord." Nor is it to be overlocked that, with carefully selected terms, Moses speaks of the stones in the breastplate being "set, or filled in," but the Urim and the Thummim he describes simply as "put in," as if the one had been fixed with elaborate art, the other merely deposited by the hand — dropped in. Nay, it is stated expressly that "Moses put the breastplate upon Aaron," and that, after he had thus put on him the breastplate, all gemmed and finished, "he put in the breastplate the Urim and the Thummim." The artificers, therefore, must have prepared the sacerdotal vestment, even to the stones of the breastplate, whilst Moses provided the Urim and the Thummim.

II. Urim and Thummim are proper names susceptible of a very definite and obvious meaning. "Urim" might have been translated "light," or "manifestation," for it imports "a light or shining thing"; and "Thummim" might have been rendered "truth or perfection," meaning, as it does, "the perfect or the true."

III. If, however, the Urim and the Thummim be not the breastplate of the high priest, and something distinct from the stones thereof; it, likewise, it be entitled to the designations of "light and truth," a "perfect and a shining thing," being thus loftily characterised of God Himself, what else could it mean than the law as given on Sinai, and written by Moses, when he descended from the Mount?

1. It is to be noticed that, when the article is first introduced, Moses refers to it as already in existence, and not as a thing that needed to be prepared. "Thou shalt put within the breastplate the Urim and the Thummim" — all which accords wholly with the idea that the law was meant, it being already in possession of Moses, and known to all the camp.

2. Let it also be taken into consideration that the law received different names according to the light in which it was viewed. It is called " the Ten Commandments" when its moral precepts are numbered. It is designated " the table of covenant " when regarded as the tenure by which Israel held Canaan. It was spoken of as "a commandment" considered as being stamped with Divine authority. It went under the name of "judgment" when adduced as the standard that fixes all moral truth. And it is "a testimony" when meaning a public declaration of what God expects from His creatures. If, however, the law were thus denoted by expressions taken from some of its aspects and properties, there is nothing forced in the supposition that it may also have received the designation of "light and perfection" ("Urim and Thummim") as another formula by which briefly to signify its character as a whole.

IV. And the appellations given both to the breastplate and the Urim and Thummim add probably to this view. The former is entitled "the breastplate of judgment," which can only mean the breastplate including judgment or containing the law. Urim and Thummim are likewise designated as "the judgment," that is, the law of Israel. It enhances the argument to consider that the terms " Urim and Thummim" ("light and perfection") answer precisely to the description God has given of His law: "Thy word is a lamp unto my feet, and a light unto my paths." Nay, "the law of Jehovah is perfect" (Thummim); "the law of Jehovah is pure, enlightening the eyes" (Urim). This explanation invests the practice of consulting the Urim and the Thummim with dignity and reasonableness. Were the Urim and Thummim a mere ornament of skilful jewelry, it would seem not only unmeaning, but a direct encouragement of idolatry to associate it with the revelation of the Divine mind. But let it be admitted that the law is within the sacerdotal robe, and it is at once apparent that the man who consults by Urim and Thummim is only advising with the high priest as to the statutes of Jehovah, and ascertaining their import from him who had been ordained to interpret them. Taking the Urim and the Thummim to mean the law, this article completes the typical character of the sacerdotal apparel, as pointing out the offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of Christ; the golden plate on the forehead signified the royalty of the Saviour; and the Urim and the Thummim, if interpreted to be the law, would shadow forth the Redeemer's prophetic office. The view now taken throws light on several passages of Holy Writ.

1. To hide a law would, according to usual notions, mean anything but showing it reverence and obeying it with anxiety. Yet "Thy law," says David, "have I hid in mine heart, that I might not sin against Thee." The phrase, therefore, is strictly a Jewish one, and can only be explained by the custom now illustrated. The allusion is to the high priest depositing the law within his breastplate for the purpose of being consulted.

2. Throughout the whole of Psalm 40. Christ is shadowed forth in reference to the ancient priesthood, and in the words "I delight to do Thy will, O my God; yea, Thy law is within my heart," the allusion is manifestly to Aaron carrying the law beside his heart within the breastplate. The meaning is, therefore, not simply that Christ is holy. But, first, it is to be understood that, as Priest of the Church, Jesus is prepared to fulfil all that has been typified in the law; and, next, that, as the Prophet of God, He alone can guide and sanctify.

3. The prayer, "O send forth Thy light and Thy truth; let them lead me," is just a request that the Urim and Thummim might be David's guide, so that he may not miss his way to God, or come by a forbidden road. But the Urim and the Thummim being the law, the Psalmist's desire was to approach God in the observance of those rites and in possession of that spirit which the law required.

4. The Jew ever turned to his high priest for information on all religious points, and guidance in all perplexing junctures, knowing that in him was hid a source of light and the means of perfection which could neither fail nor mislead. But the apostle asserts that the High Priest of the Christian profession is also thus gifted and benignant. "In Christ are hid all the treasures of wisdom and knowledge." Within His breast there is a spring of knowledge as exhaustless — a law of holiness as authoritative — a beam of light as pure. He will lead in the paths of truth and holiness all who ask counsel at His lips.

5. It may be asked, To what are the Jewish phylacteries to be traced but to the Urim and Thummim of the high priest? There is a Divine command to bind the law as a bracelet on the hand — on the head, as a frontlet, but the practice of inscribing portions of the law on parchment and depositing them in a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the idea of interpreting literally the order of Moses above alluded to must have arisen from observing what the high priest did with the scroll of the law entire, and a desire to imitate his practice. The view taken suggests some practical lessons.(1) It teaches the sinlessness of Christ; for, let the character of Jesus be surveyed in His type, as bearing the law within His heart, and it must be instantly felt that in One, of whom this was a just and chosen emblem, there could be no unrighteousness.(2) It shews the manner in which Christ executes the office of a Prophet. It is not by creating a new law, or giving direction independent of the law, for then would He not correspond with His type, the high priest, who drew his responses from the will of God written within his inspired scroll. It is by pointing us to the law which bears upon our case, through the influence of His Spirit, and explaining its precepts, and enforcing its sanctions.(3) Let the believer, from this statement, understand more exactly what is required of him in point of character as being a priest of God. God has called him to "the royal priesthood "; He has given him at once the crown of royalty and the mitre of priesthood. He must not, however, exult in this distinction without adverting to the qualifications it infers, but remember that, if a priest to God, he must place the law as a candle within his heart, and fasten on what the apostle, in allusion to the sacerdotal equipage, calls "the breastplate of righteousness."

(J. J. Bonar.)