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 Contents
1. Cover Page

2. About This eBook

3. Title Page

4. Copyright Page

5. Credits
6. Contents at a Glance

7. Table of Contents

8. About the Author

9. About the Technical Reviewer

10. Dedication

11. Acknowledgments

12. We Want to Hear from You!

13. Reader Services

14. Introduction

15. Chapter 1. Introduction to Computer Security

1. Introduction

2. How Seriously Should You Take Threats to Network Security?

3. Identifying Types of Threats

4. Assessing the Likelihood of an Attack on Your Network

5. Basic Security Terminology

6. Concepts and Approaches

7. How Do Legal Issues Impact Network Security?

8. Online Security Resources

9. Summary

10. Test Your Skills

16. Chapter 2. Networks and the Internet

 1. Introduction

2. Network Basics

3. How the Internet Works

4. History of the Internet

5. Basic Network Utilities

6. Other Network Devices

7. Advanced Network Communications Topics

8. Summary

9. Test Your Skills

17. Chapter 3. Cyber Stalking, Fraud, and Abuse

1. Introduction
2. How Internet Fraud Works

3. Identity Theft

4. Cyber Stalking

5. Protecting Yourself Against Cybercrime

6. Summary

7. Test Your Skills

18. Chapter 4. Denial of Service Attacks

1. Introduction

2. DoS Attacks
3. Illustrating an Attack

4. Common Tools Used for DoS Attacks

5. DoS Weaknesses

6. Specific DoS Attacks

7. Real-World Examples of DoS Attacks

8. How to Defend Against DoS Attacks

9. Summary

10. Test Your Skills

19. Chapter 5. Malware

1. Introduction

2. Viruses
 3. Trojan Horses

4. The Buffer-Overflow Attack

5. Spyware
6. Other Forms of Malware

7. Detecting and Eliminating Viruses and Spyware

8. Summary

9. Test Your Skills

20. Chapter 6. Techniques Used by Hackers

1. Introduction

2. Basic Terminology

3. The Reconnaissance Phase

4. Actual Attacks

5. Malware Creation

6. Penetration Testing

7. The Dark Web

8. Summary

9. Test Your Skills

21. Chapter 7. Industrial Espionage in Cyberspace

1. Introduction

2. What Is Industrial Espionage?

3. Information as an Asset

4. Real-World Examples of Industrial Espionage

5. How Does Espionage Occur?

6. Protecting Against Industrial Espionage

7. The Industrial Espionage Act

8. Spear Phishing

9. Summary

10. Test Your Skills

22. Chapter 8. Encryption

1. Introduction

2. Cryptography Basics
 3. History of Encryption

4. Modern Cryptography Methods

5. Public Key (Asymmetric) Encryption

6. PGP

7. Legitimate Versus Fraudulent Encryption Methods

8. Digital Signatures

9. Hashing
10. MAC and HMAC

11. Steganography

12. Cryptanalysis

13. Cryptography Used on the Internet

14. Quantum Computing Cryptography

15. Summary

16. Test Your Skills

23. Chapter 9. Computer Security Technology

1. Introduction

2. Virus Scanners

3. Firewalls

4. Antispyware

5. IDSs
6. Digital Certificates

7. SSL/TLS

8. Virtual Private Networks

9. Wi-Fi Security
10. Summary

11. Test Your Skills

24. Chapter 10. Security Policies

1. Introduction
2. What Is a Policy?

3. Defining User Policies

4. Defining System Administration Policies

 5. Defining Access Control

6. Development Policies

7. Standards, Guidelines, and Procedures

8. Disaster Recovery

9. Important Laws

10. Summary

11. Test Your Skills

25. Chapter 11. Network Scanning and Vulnerability Scanning

1. Introduction

2. Basics of Assessing a System

3. Securing Computer Systems

4. Scanning Your Network

5. Getting Professional Help

6. Summary

7. Test Your Skills

26. Chapter 12. Cyber Terrorism and Information Warfare

1. Introduction

2. Actual Cases of Cyber Terrorism

3. Weapons of Cyber Warfare

4. Economic Attacks
5. Military Operations Attacks

6. General Attacks

7. Supervisory Control and Data Acquisitions (SCADA)

8. Information Warfare
9. Actual Cases

10. Future Trends

11. Defense Against Cyber Terrorism

12. Terrorist Recruiting and Communication

13. TOR and the Dark Web

14. Summary

15. Test Your Skills

27. Chapter 13. Cyber Detective

1. Introduction

2. General Searches
3. Court Records and Criminal Checks

4. Usenet

5. Summary

6. Test Your Skills

28. Chapter 14. Introduction to Forensics

1. Introduction

2. General Guidelines

3. Finding Evidence on the PC

4. Finding Evidence in System Logs

5. Getting Back Deleted Files

6. Operating System Utilities

7. The Windows Registry

8. Mobile Forensics: Cell Phone Concepts

9. The Need for Forensic Certification

10. Expert Witnesses

11. Additional Types of Forensics

12. Summary
13. Test Your Skills

29. Chapter 15. Cybersecurity Engineering

1. Introduction

2. Defining Cybersecurity Engineering

3. SecML

4. Summary

5. Test Your Skills

30. Glossary
31. Appendix A. Resources

1. General Computer Crime and Cyber Terrorism

2. General Knowledge
 3. Cyber Stalking

4. Identity Theft

5. Port Scanners and Sniffers

6. Password Crackers

7. Countermeasures

8. Cyber Investigation Tools

9. General Tools
10. Virus Research

32. Appendix B. Answers to the Multiple Choice Questions

1. Chapter 1

2. Chapter 2
3. Chapter 3

4. Chapter 4

5. Chapter 5

6. Chapter 6
7. Chapter 7

8. Chapter 8

9. Chapter 9

10. Chapter 10

11. Chapter 11
12. Chapter 12

13. Chapter 13

14. Chapter 14

15. Chapter 15
33. Index

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Computer Security
Fundamentals
Fourth Edition

Dr. Chuck Easttom

Computer Security Fundamentals, Fourth
Edition

Copyright © 2020 by Pearson Education, Inc.

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present evil world" may not be merely a matter of cold principle, but
an affectionate separation, because the object of our affections is
not here. May the Lord deliver us from the influence of that
consecrated, prudential selfishness so common at the present time,
which would not be without religiousness, but is the enemy of the
cross of Christ. What we want, in order to make a successful stand
against this terrible form of evil, is not peculiar views, or special
principles, or curious theories, or cold intellectual accuracy: we want
a deep-toned devotedness to the Person of the Son of God, a whole-
hearted consecration of ourselves—body, soul, and spirit—to His
service, an earnest longing for His glorious advent. These, my
reader, are the special wants of the times in which you and I live.
Will you not, then, join in uttering, from the very depths of your
heart, the cry, "O Lord, revive Thy work!"—"Accomplish the number
of Thine elect!"—"Hasten Thy kingdom!"—"Come, Lord Jesus,
come!"
 CHAPTER V. 14-VI. 7
These verses contain the doctrine of the trespass-offering, of which
there were two distinct kinds, namely, trespass against God, and
trespass against man. "If a soul commit a trespass, and sin through
ignorance, in the holy things of the Lord, then shall he bring for his
trespass unto the Lord a ram without blemish out of the flocks, with
thy estimation by shekels of silver, after the shekel of the sanctuary,
for a trespass-offering." Here we have a case in which a positive
wrong was done, in the holy things which pertained unto the Lord;
and, albeit this was done "through ignorance," yet could it not be
passed over. God can forgive all manner of trespass, but He cannot
pass over a single jot or tittle. His grace is perfect, and therefore He
can forgive all: His holiness is perfect, and therefore He cannot pass
over any thing. He cannot sanction iniquity, but He can blot it out;
and that, moreover, according to the perfection of His grace, and
according to the perfect claims of His holiness.
It is a very grave error to suppose that, provided a man acts up to
the dictates of his conscience, he is all right and safe. The peace
which rests upon such a foundation as this will be eternally
destroyed when the light of the judgment-seat shines in upon the
conscience. God could never lower His claim to such a level. The
balances of the sanctuary are regulated by a very different scale
from that afforded by the most sensitive conscience. We have had
occasion to dwell upon this point before, in the notes on the sin-
offering. It cannot be too strongly insisted upon. There are two
things involved in it,—first, a just perception of what the holiness of
God really is; and secondly, a clear sense of the ground of a
believer's peace in the divine presence.
Whether it be a question of my condition or my conduct—my nature
or my acts—God alone can be the Judge of what suits Himself, and
of what befits His holy presence. Can human ignorance furnish a
plea when divine requirements are in question? God forbid. A wrong
has been done "in the holy things of the Lord," but man's conscience
has not taken cognizance of it. What then? Is there to be nothing
more about it? Are the claims of God to be thus lightly disposed of?
Assuredly not. This would be subversive of every thing like divine
relationship. The righteous are called to give thanks at the
remembrance of God's holiness. (Ps. xcvii. 12.) How can they do
this? Because their peace has been secured on the ground of the full
vindication and perfect establishment of that holiness. Hence, the
higher their sense of what that holiness is, the deeper and more
settled must be their peace. This is a truth of the most precious
nature. The unregenerate man could never rejoice in the divine
holiness. His aim would be to lower that holiness, if he could not
ignore it altogether. Such an one will console himself with the
thought that God is good, God is gracious, God is merciful; but you
will never find him rejoicing in the thought that God is holy. He has
unholy thoughts respecting God's goodness, His grace, and His
mercy. He would fain find in those blessed attributes an excuse for
his continuing in sin.
On the contrary, the renewed man exults in the holiness of God. He
sees the full expression thereof in the cross of the Lord Jesus Christ.
It is that holiness which has laid the foundation of his peace; and
not only so, but he is made a partaker of it, and he delights in it,
while he hates sin with a perfect hatred. The instincts of the divine
nature shrink from it, and long after holiness. It would be impossible
to enjoy true peace and liberty of heart if one did not know that all
the claims connected with "the holy things of the Lord" had been
perfectly met by our divine Trespass-offering. There would ever be
springing up in the heart the painful sense that those claims had
been slighted, through our manifold infirmities and shortcomings.
Our very best services, our holiest seasons, our most hallowed
exercises, may present something of trespass "in the holy things of
the Lord"—"something that ought not to be done." How often are
our seasons of public worship and private devotion infringed upon
and marred by barrenness and distraction! Hence it is that we need
the assurance that our trespasses have all been divinely met by the
precious blood of Christ. Thus, in the ever-blessed Lord Jesus, we
find One who has come down to the full measure of our necessities
as sinners by nature, and trespassers in act. We find in Him the
perfect answer to all the cravings of a guilty conscience, and to all
the claims of Infinite Holiness, in reference to all our sins and all our
trespasses; so that the believer can stand, with an uncondemning
conscience and emancipated heart, in the full light of that holiness
which is too pure to behold iniquity or look upon sin.
"And he shall make amends for the harm that he hath done in the
holy thing, and shall add the fifth part thereto, and give it unto the
priest; and the priest shall make an atonement for him with the ram
of the trespass-offering, and it shall be forgiven him." (Chap. v. 16.)
In the addition of "the fifth part," as here set forth, we have a
feature of the true Trespass-offering which, it is to be feared, is but
little appreciated. When we think of all the wrong and all the
trespass which we have done against the Lord, and, further, when
we remember how God has been wronged of His rights in this
wicked world, with what interest can we contemplate the work of
the cross as that wherein God has not merely received back what
was lost, but whereby He is an actual gainer. He has gained more by
redemption than ever He lost by the fall. He reaps a richer harvest of
glory, honor, and praise in the fields of redemption than ever He
could have reaped from those of creation. "The sons of God" could
raise a loftier song of praise around the empty tomb of Jesus than
ever they raised in view of the Creator's accomplished work. The
wrong has not only been perfectly atoned for, but an eternal
advantage has been gained by the work of the cross. This is a
stupendous truth. God is a gainer by the work of Calvary. Who could
have conceived this? When we behold man, and the creation of
which he was lord, laid in ruins at the feet of the enemy, how could
we conceive that, from amid those ruins, God should gather richer
and nobler spoils than any which our unfallen world could have
yielded? Blessed be the name of Jesus for all this! It is to Him we
owe it all. It is by His precious cross that ever a truth so amazing, so
divine, could be enunciated. Assuredly, that cross involves a
mysterious wisdom "which none of the princes of this world knew;
for had they known it, they would not have crucified the Lord of
glory." (1 Cor. ii. 8.) No marvel, therefore, that around that cross,
and around Him who was crucified thereon, the affections of
patriarchs, prophets, apostles, martyrs, and saints have ever
entwined themselves. No marvel that the Holy Ghost should have
given forth that solemn, but just, decree, "If any man love not the
Lord Jesus Christ, let him be Anathema Maran-atha." (1 Cor. xvi. 22.)
Heaven and earth shall echo forth a loud and an eternal amen to
this anathema. No marvel that it should be the fixed and immutable
purpose of the divine mind, that "at the name of Jesus every knee
should bow, of things in heaven, and things in earth, and things
under the earth; and that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father." (Phil. ii. 10, 11.)
The same law in reference to "the fifth part" obtained in the case of
a trespass committed against a man, as we read, "If a soul sin, and
commit a trespass against the Lord,[17] and lie unto his neighbor in
that which was delivered him to keep, or in fellowship, or in a thing
taken away by violence, or hath deceived his neighbor; or have
found that which was lost, and lieth concerning it, and sweareth
falsely; in any of all these that a man doeth, sinning therein: then it
shall be, because he hath sinned, and is guilty, that he shall restore
that which he took violently away, or the thing which he hath
deceitfully gotten, or that which was delivered him to keep, or the
lost thing which he found, or all that about which he hath sworn
falsely; he shall even restore it in the principal, and shall add the
fifth part more thereto, and give it unto him to whom it
appertaineth, in the day of his trespass-offering." (Chap. vi. 2-5.)
Man, as well as God, is a positive gainer by the cross. The believer
can say, as he gazes upon that cross, Well, it matters not how I have
been wronged—how I have been trespassed against—how I have
been deceived—what ills have been done to me, I am a gainer by
the cross. I have not merely received back all that was lost, but
much more beside.
Thus, whether we think of the injured or the injurer, in any given
case, we are equally struck with the glorious triumphs of
redemption, and the mighty practical results which flow from that
gospel which fills the soul with the happy assurance that "all
trespasses" are "forgiven," and that the root from whence those
trespasses have sprung has been judged. "The gospel of the glory of
the blessed God" is that which alone can send forth a man into the
midst of a scene which has been the witness of his sins, his
trespasses, and his injurious ways—can send him back to all who in
any wise have been sufferers by his evil doings, furnished with
grace, not only to repair the wrongs, but far more, to allow the full
tide of practical benevolence to flow forth in all his ways—yea, to
love his enemies, to do good to them that hate him, and to pray for
them that despitefully use him and persecute him. Such is the
precious grace of God that acts in connection with our great
Trespass-offering! such are its rich, rare, and refreshing fruits!
What a triumphant answer to the caviler who could say, "Shall we
continue in sin, that grace may abound?" Grace not merely cuts up
sin by the roots, but transforms the sinner from a curse, into a
blessing—from a moral plague, into a channel of divine mercy—from
an emissary of Satan, into a messenger of God—from a child of
darkness, into a son of the light—from a self-indulgent pleasure-
hunter, into a self-denying lover of God—from a slave of vile, selfish
lusts, into a willing-hearted servant of Christ—from a cold, narrow-
hearted miser, into a benevolent minister to the need of his fellow-
man. Away, then, with the oft-repeated taunts, "Are we to do
nothing?"—"That is a marvelously easy way to be
saved."—"According to this gospel, we may live as we list." Let all
who utter such language behold yonder thief transformed into a
liberal donor, and let them be silent forever. (See Eph. iv. 28.) They
know not what grace means; they have never felt its sanctifying and
elevating influences. They forget that, while the blood of the
trespass-offering cleanses the conscience, the law of that offering
sends the trespasser back to the one whom he has wronged, with
"the principal" and "the fifth" in his hand. Noble testimony this, both
to the grace and righteousness of the God of Israel! Beauteous
exhibition of the results of that marvelous scheme of redemption,
whereby the injurer is forgiven, and the injured becomes an actual
gainer! If the conscience has been set to rights, by the blood of the
cross, in reference to the claims of God, the conduct must be set to
rights, by the holiness of the cross, in reference to the claims of
practical righteousness. These things must never be separated; God
has joined them together, and let not man put them asunder. The
hallowed union will never be dissolved by any mind which is
governed by pure gospel morality. Alas! it is easy to profess the
principles of grace, while the practice and power thereof are
completely denied,—it is easy to talk of resting in the blood of the
Trespass-offering, while "the principal" and "the fifth" are not
forthcoming. This is vain, and worse than vain. "He that doeth not
righteousness is not of God." (1 John iii. 10.)
Nothing can be more dishonoring to the pure grace of the gospel
than the supposition that a man may belong to God while his
conduct and character exhibit not the fair traces of practical holiness.
"Known unto God are all His works," no doubt; but He has given us,
in His holy Word, those evidences by which we can discern those
that belong to Him. "The foundation of God standeth sure, having
this seal, 'The Lord knoweth them that are His.' And, 'Let every one
that nameth the name of Christ depart from iniquity.'" (2 Tim. ii. 19.)
We have no right to suppose that an evil-doer belongs to God. The
holy instincts of the divine nature are shocked by the mention of
such a thing. People sometimes express much difficulty in
accounting for such and such evil practices on the part of those
whom they cannot help regarding in the light of Christians. The
Word of God settles the matter so clearly and so authoritatively, as
to leave no possible ground for any such difficulty.—"In this the
children of God are manifest, and the children of the devil:
whosoever doeth not righteousness is not of God, neither he that
loveth not his brother." It is well to remember this, in this day of
laxity and self-indulgence. There is a fearful amount of easy,
uninfluential profession abroad, against which the genuine Christian
is called upon to make a firm stand, and bear a severe testimony—a
testimony resulting from the steady exhibition of "the fruits of
righteousness which are by Jesus Christ unto the glory and praise of
God." It is most deplorable to see so many going along the beaten
path—the well-trodden highway of religious profession, and yet
manifesting not a trace of love or holiness in their conduct. Christian
reader, let us be faithful; let us rebuke, by a life of self-denial and
genuine benevolence, the self-indulgence and culpable inactivity of
evangelical, yet worldly, profession. May God grant unto all His true-
hearted people abundant grace for these things!
Let us now proceed to compare the two classes of trespass-offering;
namely, the offering on account of trespass "in the holy things of the
Lord," and that which had reference to a trespass committed in the
common transactions and relations of human life. In so doing, we
shall find one or two points which demand our attentive
consideration.
And first, the expression, "if a soul sin through ignorance," which
occurs in the former, is omitted in the latter. The reason of this is
obvious. The claims which stand connected with the holy things of
the Lord must pass infinitely beyond the reach of the most elevated
human sensibility. Those claims may be continually interfered with—
continually trespassed upon, and the trespasser not be aware of the
fact. Man's consciousness can never be the regulator in the
sanctuary of God. This is an unspeakable mercy. God's holiness
alone must fix the standard when God's rights are in question.
On the other hand, the human conscience can readily grasp the full
amount of a human claim, and can readily take cognizance of any
interference with such claim. How often may we have wronged God,
in His holy things, without ever taking a note of it in the tablet of
conscience—yea, without having the competency to detect it. (See
Mal. iii. 8.) Not so, however, when man's rights are in question. The
wrong which the human eye can see, and the human heart feel, the
human conscience can take notice of. A man, "through ignorance" of
the laws which governed the sanctuary of old, might commit a
trespass against those laws without being aware of it, until a higher
light had shone in upon his conscience; but a man could not
"through ignorance" tell a lie, swear falsely, commit an act of
violence, deceive his neighbor, or find a lost thing and deny it. These
were all plain and palpable acts, lying within the range of the most
sluggish sensibility. Hence it is that the expression, "through
ignorance" is introduced in reference to "the holy things of the
Lord," and omitted in reference to the common affairs of men. How
blessed it is to know that the precious blood of Christ has settled all
questions, whether with respect to God or man—our sins of
ignorance or our known sins! Here lies the deep and settled
foundation of the believer's peace. The cross has divinely met ALL.
Again, when it was a question of trespass "in the holy things of the
Lord," the unblemished sacrifice was first introduced; and afterward,
"the principal" and "the fifth." This order was reversed when it was a
question of the common affairs of life. (Comp. chap. v. 15, 16 with
chap. vi. 4-7.) The reason of this is equally obvious. When the divine
rights were infringed, the blood of atonement was made the great
prominent matter; whereas when human rights were interfered with,
restitution would naturally assume the leading place in the mind. But
inasmuch as the latter involved the question of the soul's relation
with God as well as the former, therefore the sacrifice is introduced,
though it be last in order. If I wrong my fellow-man, that wrong will
undoubtedly interfere with my communion with God; and that
communion can only be restored on the ground of atonement. Mere
restitution would not avail; it might satisfy the injured man, but it
could not form the basis of restored communion with God. I might
restore "the principal" and add "the fifth" ten thousand times over,
and yet my sin remain, for "without shedding of blood is no
remission." (Heb. ix. 22.) Still, if it be a question of injury done to my
neighbor, then restitution must first be made.—"If thou bring thy gift
to the altar, and there rememberest that thy brother hath aught
against thee, leave there thy gift before the altar, and go thy way;
first be reconciled to thy brother, and then come and offer thy gift."
(Matt. v. 23, 24.)[18]
There is far more involved in the divine order prescribed in the
trespass-offering than might at first sight appear. The claims which
arise out of our human relations must not be disregarded; they must
ever get their proper place in the heart. This is distinctly taught in
the trespass-offering. When an Israelite had, by an act of trespass,
deranged his relation with Jehovah, the order was, sacrifice and
restitution: when he had, by an act of trespass, deranged his
relation with his neighbor, the order was, restitution and sacrifice.
Will any one undertake to say this is a distinction without a
difference? Does the change of the order not convey its own
appropriate, because divinely appointed, lesson? Unquestionably.
Every point is pregnant with meaning, if we will but allow the Holy
Ghost to convey that meaning to our hearts, and not seek to grasp it
by the aid of our poor vain imaginings. Each offering conveys its own
characteristic view of the Lord Jesus and His work, and each is
presented in its own characteristic order; and, we may safely say, it
is at once the business and the delight of the spiritual mind to
apprehend both the one and the other. The very same character of
mind which would seek to make nothing of the peculiar order of
each offering, would also set aside the idea of a peculiar phase of
Christ in each. It would deny the existence of any difference
between the burnt-offering and the sin-offering, and between the
sin-offering and the trespass-offering, and between any or all of
these and the meat-offering or the peace-offering. Hence, it would
follow that the first seven chapters of the book of Leviticus are all a
vain repetition, each successive chapter going over the same thing.
Who could cede aught so monstrous as this? What Christian mind
could suffer such an insult to be offered to the sacred page? A
German rationalist or neologian may put forth such vain and
detestable notions, but those who have been divinely taught that "all
scripture is given by inspiration of God," will be led to regard the
various types, in their specific order, as so many variously-shaped
caskets, in which the Holy Ghost has treasured up, for the people of
God, "the unsearchable riches of Christ." There is no tedious
repetition, no redundancy. All is rich, divine, heavenly variety; and all
we need is to be personally acquainted with the great Antitype, in
order to enter into the beauties and seize the delicate touches of
each type. Directly the heart lays hold of the fact that it is Christ we
have in each type, it can hang with spiritual interest over the most
minute details, it sees meaning and beauty in every thing, it finds
Christ in all. As, in the kingdom of nature, the telescope and the
microscope present to the eye their own special wonders, so with
the Word of God; whether we look at it as a whole, or scrutinize
each clause, we find that which elicits the worship and thanksgiving
of our hearts.
Christian reader, may the name of the Lord Jesus ever be more
precious to our hearts! Then shall we value every thing that speaks
of Him—every thing that sets Him forth—every thing affording a
fresh insight into His peculiar excellency and matchless beauty.

Note.—The remainder of chapter vi, together with the whole of

chapter vii, is occupied with the law of the various offerings, to
which reference has already been made. There are, however, some
points presented in the law of the sin-offering and the trespass-
offering which may be noticed ere we leave this copious section of
our book.
In none of the offerings is Christ's personal holiness more strikingly
presented than in the sin-offering. "Speak unto Aaron and to his
sons, saying, This is the law of the sin-offering: In the place where
the burnt-offering is killed shall the sin-offering be killed before the
Lord: it is most holy.... Whatsoever shall touch the flesh thereof shall
be holy.... All the males among the priests shall eat thereof: it is
most holy." (Chap. vi. 25-29.) So also in speaking of the meat-
offering, "It is most holy, as is the sin-offering, and as the trespass-
offering." This is most marked and striking. The Holy Ghost did not
need to guard with such jealousy the personal holiness of Christ in
the burnt-offering; but lest the soul should, by any means, lose sight
of that holiness while contemplating the place which the blessed
One took in the sin-offering, we are again and again reminded of it
by the words, "It is most holy." Truly edifying and refreshing it is to
behold the divine and essential holiness of the Person of Christ
shining forth in the midst of Calvary's profound and awful gloom.
The same point is observable "in the law of the trespass-offering."
(See chap. vii. 1, 6.) Never was the Lord Jesus more fully seen to be
"the Holy One of God" than when He was "made sin" upon the
cursed tree. The vileness and blackness of that with which He stood
identified on the cross, only served to show out more clearly that He
was "most holy." Though a sin-bearer, He was sinless; though
enduring the wrath of God, He was the Father's delight; though
deprived of the light of God's countenance, He dwelt in the Father's
bosom. Precious mystery! Who can sound its mighty depths? How
wonderful to find it so accurately shadowed forth in "the law of the
sin-offering"!
Again, my reader should seek to apprehend the meaning of the
expression, "All the males among the priests shall eat thereof." The
ceremonial act of eating the sin-offering or the trespass-offering was
expressive of full identification; but to eat the sin-offering—to make
another's sin one's own, demanded a higher degree of priestly
energy, such as was expressed in "the males among the priests."
"And the Lord spake unto Aaron, 'Behold, I also have given thee the
charge of Mine heave-offerings of all the hallowed things of the
children of Israel; unto thee have I given them by reason of the
anointing, and to thy sons, by an ordinance forever. This shall be
thine of the most holy things, reserved from the fire: every oblation
of theirs, every meat-offering of theirs, and every sin-offering of
theirs, and every trespass-offering of theirs, which they shall render
unto Me, shall be most holy for thee and for thy sons. In the most
holy place shalt thou eat it; every male shall eat it: it shall be holy
unto thee. And this is thine; the heave-offering of their gift, with all
the wave-offerings of the children of Israel: I have given them unto
thee, and to thy sons and to thy daughters with thee, by a statute
forever: every one that is clean in thy house shall eat of it." (Numb.
xviii. 8-11.)
It demanded a larger measure of priestly energy to eat of the sin or
trespass-offering than merely to partake of the heave and wave-
offerings of gift. The "daughters" of Aaron could eat of the latter:
none but the "sons" could eat of the former. In general, "the male"
expresses a thing according to the divine idea; "the female,"
according to human development. The former gives you the thing in
full energy; the latter, in its imperfections. How few of us have
sufficient priestly energy to enable us to make another's sin or
trespass our own! The blessed Lord Jesus did this perfectly. He
made His people's sins His own, and bore the judgment thereof, on
the cross. He fully identified Himself with us, so that we may know,
in full and blessed certainty, that the whole question of sin and
trespass has been divinely settled. If Christ's identification was
perfect, then the settlement was perfect likewise; and that it was
perfect, the scene enacted at Calvary declares. All is accomplished.
The sin, the trespasses, the claims of God, the claims of man—all
have been eternally settled; and now, perfect peace is the portion of
all who, by grace, accept as true the record of God. It is as simple as
God could make it, and the soul that believes it is made happy. The
peace and happiness of the believer depend wholly upon the
perfection of Christ's sacrifice. It is not a question of his mode of
receiving it, his thoughts about it, or his feelings respecting it; it is
simply a question of his crediting, by faith, the testimony of God as
to the value of the sacrifice. The Lord be praised for His own simple
and perfect way of peace! May many troubled souls be led by the
Holy Spirit into an understanding thereof?
We shall here close our meditations upon one of the richest sections
in the whole canon of inspiration. It is but little we have been
enabled to glean from it. We have hardly penetrated below the
surface of an exhaustless mine. If, however, the reader has, for the
first time, been led to view the offerings as so many varied
exhibitions of the great Sacrifice, and if he is led to cast himself at
the feet of the great Teacher, to learn more of the living depths of
these things, I cannot but feel that an end has been gained for
which we may well feel deeply thankful.
 CHAPTERS VIII. & IX.
Having considered the doctrine of sacrifice, as unfolded in the first
seven chapters of this book, we now approach the subject of
priesthood. The two subjects are intimately connected. The sinner
needs a sacrifice; the believer needs a priest. We have both the one
and the other in Christ, who, having offered Himself without spot to
God, entered upon the sphere of His priestly ministry in the
sanctuary above. We need no other sacrifice, no other priest: Jesus
is divinely sufficient. He imparts the dignity and worth of His own
Person to every office He sustains, and to every work He performs.
When we see Him as a sacrifice, we know that we have in Him all
that a perfect sacrifice could be; and when we see Him as a priest,
we know that every function of the priesthood is perfectly
discharged by Him. As a sacrifice, He introduces His people into a
settled relationship with God; and as a priest, He maintains them
therein, according to the perfectness of what He is. Priesthood is
designed for those who already stand in a certain relationship with
God. As sinners, by nature and by practice, we are "brought nigh to
God by the blood of the cross;" we are brought into an established
relationship with Him; we stand before Him as the fruit of His own
work. He has put away our sins in such a manner as suits Himself,
so that we might be before Him to the praise of His name, as the
exhibition of what He can accomplish through the power of death
and resurrection.
But though so fully delivered from every thing that could be against
us—though so perfectly accepted in the Beloved—though so
complete in Christ—though so highly exalted, yet are we, in
ourselves, while down here, poor feeble creatures, ever prone to
wander, ready to stumble, exposed to manifold temptations, trials,
and snares. As such, we need the ceaseless ministry of our "great
High-Priest," whose very presence in the sanctuary above maintains
us in the full integrity of that place and relationship in which,
through grace, we stand. "He ever liveth to make intercession for
us." (Heb. vii. 25.) We could not stand for a moment down here if
He were not living for us up there. "Because I live, ye shall live also."
(John xiv. 19.) "For if, when we were enemies, we were reconciled to
God by the death of His Son, much more, being reconciled, we shall
be saved by His life." (Rom. v. 10.) The "death" and the "life" are
inseparably connected in the economy of grace. But, be it observed,
the life comes after the death. It is Christ's life as risen from the
dead, and not His life down here, that the apostle refers to in the
last-quoted passage. This distinction is eminently worthy of my
reader's attention. The life of our blessed Lord Jesus while down
here was, I need hardly remark, infinitely precious; but He did not
enter upon His sphere of priestly service until He had accomplished
the work of redemption. Nor could He have done so, inasmuch as "it
is evident that our Lord sprang out of Juda, of which tribe Moses
spake nothing concerning priesthood." (Heb. vii. 14.) "For every
high-priest is ordained to offer gifts and sacrifices: wherefore it is of
necessity that this Man have somewhat also to offer. For if He were
on earth, He should not be a priest, seeing that there are priests
that offer gifts according to the law." (Heb. viii. 3, 4.) "But Christ
being come a high-priest of good things to come, by a greater and
more perfect tabernacle, not made with hands, that is to say not of
this building; neither by the blood of goats and calves, but by His
own blood He entered in once into the holy place, having obtained
eternal redemption.... For Christ is not entered into the holy places
made with hands, which are the figures of the true; but into heaven
itself, now to appear in the presence of God for us." (Heb. ix. 11, 12,
24.)
Heaven, not earth, is the sphere of Christ's priestly ministry; and on
that sphere He entered when He had offered Himself without spot to
God. He never appeared as a priest in the temple below. He ofttimes
went up to the temple to teach, but never to sacrifice or burn
incense. There never was any one ordained of God to discharge the
functions of the priestly office on earth save Aaron and his sons. "If
He were on earth, He should not be a priest." This is a point of
much interest and value in connection with the doctrine of
priesthood. Heaven is the sphere, and accomplished redemption the
basis, of Christ's priesthood. Save in the sense that all believers are
priests (1 Pet. ii. 5.), there is no such thing as a priest upon earth.
Unless a man can show his descent from Aaron—unless he can trace
his pedigree up to that ancient source, he has no right to exercise
the priestly office. Apostolic succession itself, could it be proved,
would be of no possible value here, inasmuch as the apostles
themselves were not priests, save in the sense above referred to.
The feeblest member of the household of faith is as much a priest as
the apostle Peter himself. He is a spiritual priest,—he worships in a
spiritual temple, he stands at a spiritual altar, he offers a spiritual
sacrifice, he is clad in spiritual vestments. "Ye also, as lively stones,
are built up a spiritual house, a holy priesthood, to offer up spiritual
sacrifices, acceptable to God by Jesus Christ." (1 Pet. ii. 5.) "By Him,
therefore, let us offer the sacrifice of praise to God continually, that
is, the fruit of our lips, giving thanks to His name. But to do good
and to communicate forget not, for with such sacrifices God is well
pleased." (Heb. xiii. 15, 16.)
If one of the direct descendants of the house of Aaron were
converted to Christ, he would enter upon an entirely new character
and ground of priestly service. And be it observed, that the passages
just quoted present the two great classes of spiritual sacrifice which
the spiritual priest is privileged to offer. There is the sacrifice of
praise to God, and the sacrifice of benevolence to man. There is a
double stream continually going forth from the believer who is living
in the realization of his priestly place—a stream of grateful praise
ascending to the throne of God, and a stream of active benevolence
flowing forth to a needy world. The spiritual priest stands with one
hand lifted up to God in the presentation of the incense of grateful
praise, and the other opened wide to minister, in genuine
beneficence, to every form of human need. Were these things more
distinctly apprehended, what hallowed elevation and what moral
grace would they not impart to the Christian character! Elevation,
inasmuch as the heart would ever be lifted up to the infinite Source
of all that is capable of elevating; moral grace, inasmuch as the
heart would ever be kept open to all demands upon its sympathies.
The two things are inseparable. Immediate occupation of heart with
God must, of necessity, elevate and enlarge; but, on the other hand,
if one walks at a distance from God, the heart will become groveling
and contracted. Intimacy of communion with God—the habitual
realization of our priestly dignity, is the only effectual remedy for the
downward and selfish tendencies of the old nature.
Having said thus much on the subject of priesthood in general, both
as to its primary and secondary aspects, we shall proceed to
examine the contents of the eighth and ninth chapters of the book
of Leviticus.
"And the Lord spake unto Moses, saying, 'Take Aaron and his sons
with him, and the garments, and the anointing oil, and a bullock for
the sin-offering, and two rams, and a basket of unleavened bread;
and gather thou all the congregation together unto the door of the
tabernacle of the congregation.' And Moses did as the Lord
commanded him; and the assembly was gathered together unto the
door of the tabernacle of the congregation." There is special grace
unfolded here. The whole assembly is convened at the door of the
tabernacle of the congregation, in order that all might have the
privilege of beholding the one who was about to be intrusted with
the charge of their most important interests. In the twenty-eighth
and twenty-ninth of Exodus we are taught the same general truth
with respect to the vestments and sacrifices connected with the
priestly office; but in Leviticus, the the congregation is introduced,
and allowed to look on at every movement in the solemn and
impressive service of consecration. The humblest member of the
assembly had his own place. Each one—the lowest as well as the
highest—was permitted to gaze upon the person of the high-priest,
upon the sacrifice which he offered, and upon the robes which he
wore. Each one had his own peculiar need, and the God of Israel
would have each to see and know that his need was fully provided
for by the varied qualifications of the high-priest who stood before
him. Of these qualifications the priestly robes were the apt typical
expression. Each portion of the dress was designed and adapted to
set forth some special qualification in which the assembly as a
whole, and each individual member, would, of necessity, be deeply
interested. The coat, the girdle, the robe, the ephod, the
breastplate, the Urim and the Thummim, the mitre, the holy crown—
all told out the varied virtues, qualifications, and functions of the one
who was to represent the congregation and maintain the interests
thereof in the divine presence.
Thus it is the believer can, with the eye of faith, behold his great
High-Priest in the heavens, and see in Him the divine realities of
which the Aaronic vestments were but the shadows. The Lord Jesus
Christ is the holy One, the anointed One, the mitred One, the girded
One. He is all these, not in virtue of outward garments to be put on
or off, but in virtue of the divine and eternal graces of His Person,
the changeless efficacy of His work, and the imperishable virtue of
His sacred offices. This is the special value of studying the types of
the Mosaic economy. The enlightened eye sees Christ in all. The
blood of the sacrifice and the robe of the high-priest both point to
Him—both were designed of God to set Him forth. If it be a question
of conscience, the blood of the sacrifice meets it, according to the
just claims of the sanctuary. Grace has met the demand of holiness.
And then, if it be a question of the need connected with the
believer's position down here, he can see it all divinely answered in
the official robes of the high-priest.
And here let me say, there are two ways in which to contemplate the
believer's position—two ways in which that position is presented in
the Word, which must be taken into account ere the true idea of
priesthood can be intelligently laid hold of. The believer is
represented as being part of a body of which Christ is the Head. This
body, with Christ its Head, is spoken of as forming one man,
complete in every respect. It was quickened with Christ, raised with
Christ, and in Christ seated in the heavens. It is one with Him,
complete in Him, accepted in Him, possessing His life, and standing
in His favor before God. All trespasses are blotted out. There is no
spot. All is fair and lovely beneath the eye of God. (See 1 Cor. xii. 12,
13; Eph. ii. 5-10; Col. ii. 6-15; 1 John iv. 17.)
Then, again, the believer is contemplated as in the place of need,
weakness, and dependence down here in this world. He is ever
exposed to temptation, prone to wander, liable to stumble and fall.
As such, he continually stands in need of the perfect sympathy and
powerful ministrations of the High-Priest, who ever appears in the
presence of God in the full value of His Person and work, and who
represents the believer and maintains his cause before the throne.
Now, my reader should ponder both these aspects of the believer, in
order that he may see, not only what a highly exalted and privileged
place he occupies with Christ on high, but also what ample provision
there is for him in reference to his every need and weakness here
below. This distinction might further be developed in this way:—The
believer is represented as being of the Church, and in the kingdom.
As the former, heaven is his place, his home, his portion, the seat of
his affections: as the latter, he is on earth, in the place of trial,
responsibility, and conflict. Hence, therefore, priesthood is a divine
provision for those who though being of the Church, and belonging
to heaven, are nevertheless in the kingdom, and walking on the
earth. This distinction is a very simple one, and, when apprehended,
explains a vast number of passages of Scripture in which many
minds encounter considerable difficulty.[19]
In looking into the contents of the chapters which lie open before
us, we may remark three things put prominently forward, namely,
the authority of the Word, the value of the blood, the power of the
Spirit. These are weighty matters—matters of unspeakable
importance—matters which must be regarded by every Christian as
unquestionably vital and fundamental.
And, first, as to the authority of the Word, it is of the deepest
interest to see that in the consecration of the priests, as well as in
the entire range of the sacrifices, we are brought immediately under
the authority of the Word of God.—"And Moses said unto the
congregation, 'This is the thing which the Lord commanded to be
done.'" (Chap. viii. 5.) And again, "Moses said, 'This is the thing
which the Lord commanded that ye should do: and the glory of the
Lord shall appear unto you.'" (Chap. ix. 6.) Let these words sink
down into our ears; let them be carefully and prayerfully pondered:
they are priceless words.—"This is the thing which the Lord
commanded." He did not say, This is the thing which is expedient,
agreeable, or suitable; neither did he say, This is the thing which has
been arranged by the voice of the fathers, the decree of the elders,
or the opinion of the doctors. Moses knew nothing of such sources
of authority. To him there was one holy, elevated, paramount source
of authority, and that was, the Word of Jehovah, and he would bring
every member of the assembly into direct contact with that blessed
source. This gave assurance to the heart, and fixedness to all the
thoughts. There was no room left for tradition, with its uncertain
sound, or for man, with his doubtful disputations. All was clear,
conclusive, and authoritative. Jehovah had spoken; and all that was
needed was to hear what He had said, and obey. Neither tradition
nor expediency has any place in the heart that has learnt to prize, to
reverence, and to obey the Word of God.
And what was to be the result of this strict adherence to the Word of
God? A truly blessed result indeed.—"The glory of the Lord shall
appear unto you." Had the Word been disregarded, the glory would
not have appeared. The two things were intimately connected. The
slightest deviation from "Thus saith Jehovah" would have prevented
the beams of the divine glory from appearing to the congregation of
Israel. Had there been the introduction of a single rite or ceremony
not enjoined by the Word, or had there been the omission of aught
which that Word commanded, Jehovah would not have manifested
His glory. He could not sanction by the glory of His presence the
neglect or rejection of His Word. He can bear with ignorance and
infirmity, but He cannot sanction neglect or disobedience.
Oh that all this were more solemnly considered, in this day of
tradition and expediency! I would, in earnest affection, and in the
deep sense of personal responsibility to my reader, exhort him to
give diligent heed to the importance of close—I had almost said
severe—adherence and reverent subjection to the Word of God. Let
him try every thing by that standard, and reject all that comes not
up to it,—let him weigh every thing in that balance, and cast aside
all that is not full weight,—let him measure every thing by that rule,
and refuse all deviation. If I could only be the means of awakening
one soul to a proper sense of the place which belongs to the Word
of God, I should feel I had not written my book for naught or in vain.
Reader, pause, and, in the presence of the Searcher of hearts, ask
yourself this plain, pointed question: Am I sanctioning by my
presence, or adopting in my practice, any departure from, or neglect
of, the Word of God? Make this a solemn, personal matter before the
Lord. Be assured of it, it is of the very deepest moment—the very
last importance. If you find that you have been in any wise
connected with, or involved in, aught that wears not the distinct
stamp of divine sanction, reject it at once and forever. Yes, reject it,
though arrayed in the imposing vestments of antiquity, accredited by
the voice of tradition, and putting forward the almost irresistible plea
of expediency. If you cannot say, in reference to every thing with
which you stand connected, "This is the thing which the Lord hath
commanded," then away with it unhesitatingly, away with it forever.
Remember these words, "As He hath done this day, so the Lord hath
commanded to do." Yes, remember the "as" and the "so;" see that
you are connecting them in your ways and associations, and let
them never be separated.
"So Aaron and his sons did all things which the Lord commanded by
the hand of Moses." (Chap. viii. 36.) "And Moses and Aaron went
into the tabernacle of the congregation, and came out, and blessed
the people: and the glory of the Lord appeared unto all the people.
And there came a fire out from before the Lord, and consumed upon
the altar the burnt-offering and the fat; which, when all the people
saw, they shouted and fell on their faces." (Chap. ix. 23, 24.) Here
we have an "eighth day" scene—a scene of resurrection-glory.
Aaron, having offered the sacrifice, lifted up his hands in priestly
benediction upon the people; and then Moses and Aaron retire into
the tabernacle, and disappear, while the whole assembly is seen in
waiting outside. Finally, Moses and Aaron, representing Christ in His
double character as Priest and King, come forth, and bless the
people; the glory appears in all its splendor, the fire consumes the
sacrifice, and the entire congregation falls prostrate in worship
before the presence of the Lord of all the earth.
Now, all this was literally enacted at the consecration of Aaron and
his sons; and, moreover, all this was the result of strict adherence to
the Word of Jehovah. But ere I turn from this branch of the subject,
let me remind the reader that all that these chapters contain is but
"a shadow of good things to come." This, indeed, holds good in
reference to the entire Mosaic economy. (Heb. x. 1.) Aaron and his
sons together represent Christ and His priestly house; Aaron alone
represents Christ in His sacrificial and intercessory functions; Moses
and Aaron together represent Christ as King and Priest; "the eighth
day" represents the day of resurrection-glory, when the congregation
of Israel shall see the Messiah, seated as a Royal Priest upon His
throne, and when the glory of Jehovah shall fill the whole earth, as
the waters cover the sea. These sublime truths are largely unfolded
in the Word, they glitter like gems of celestial brilliancy all along the
inspired page; but lest they should, to any reader, wear the
suspicious aspect of novelty, I shall refer him to the following direct
Scripture proofs; viz., Num. xiv. 21; Isaiah ix. 6, 7; xi.; xxv. 6-12;
xxxii. 1, 2; xxxv.; xxxvii. 31, 32; xl. 1-5; liv.; lix. 16-21; lx.-lxvi.;
passim, Jer. xxiii. 5-8; xxx. 10-24; xxxiii. 6-22; Ezek. xlviii. 35; Dan.
vii. 13, 14; Hos. xiv. 4-9; Zeph. iii. 14-20; Zech. iii. 8-10; vi. 12, 13;
xiv.
Let us now consider the second point presented in our section,
namely, the efficacy of the blood. This is unfolded with great
fullness, and put forward in great prominence. Whether we
contemplate the doctrine of sacrifice or the doctrine of priesthood,
we find the shedding of blood gets the same important place. "And
he brought the bullock for the sin-offering; and Aaron and his sons
laid their hands upon the head of the bullock for the sin-offering.
And he slew it; and Moses took the blood, and put it upon the horns
of the altar round about with his finger, and purified the altar, and
poured the blood at the bottom of the altar, and sanctified it, to
make reconciliation upon it." (Chap. viii. 14, 15.) "And he brought
the ram for the burnt-offering; and Aaron and his sons laid their
hands upon the head of the ram. And he killed it; and Moses
sprinkled the blood upon the altar round about." (Ver. 18, 19.) "And
he brought the other ram, the ram of consecration; and Aaron and
his sons laid their hands upon the head of the ram. And he slew it;
and Moses took of the blood of it, and put it upon the tip of Aaron's
right ear, and upon the thumb of his right hand, and upon the great
toe of his right foot. And he brought Aaron's sons, and Moses put of
the blood upon the tip of their right ear, and upon the thumbs of
their right hands, and upon the great toes of their right feet; and
Moses sprinkled the blood upon the altar round about." (Ver. 22-24.)
The import of the various sacrifices has been, in some degree,
developed in the opening chapters of this volume; but the passages
just quoted serve to show the prominent place which the blood
occupies in the consecration of the priests. A blood-stained ear was
needed to hearken to the divine communications, a blood-stained
hand was needed to execute the services of the sanctuary, and a
blood-stained foot was needed to tread the courts of the Lord's
house. All this is perfect in its way. The shedding of blood was the
grand foundation of all sacrifice for sin, and it stood connected with
all the vessels of the ministry and with all the functions of the
priesthood. Throughout the entire range of Levitical service, we
observe the value, the efficacy, the power, and the wide application
of the blood. "Almost all things are by the law purged with blood."
(Heb. ix. 22.) Christ has entered, by His own blood, into heaven
itself. He appears on the throne of the Majesty in the heavens in the
value of all that He has accomplished on the cross. His presence on
the throne attests the worth and acceptableness of His atoning
blood. He is there for us. Blessed assurance! He ever liveth. He
never changeth; and we are in Him, and as He is. He presents us to
the Father in His own eternal perfectness; and the Father delights in
us as thus presented, even as He delights in the One who presents
us. This identification is typically set forth in "Aaron and his sons"
laying their hands upon the head of each of the sacrifices. They all
stood before God in the value of the same sacrifice. Whether it were
the "bullock for the sin-offering," "the ram for the burnt-offering," or
"the ram of consecration," they jointly laid their hands on all. True,
Aaron alone was anointed before the blood was shed,—he was clad
in his robes of office and anointed with the holy oil before ever his
sons were clothed or anointed. The reason of this is obvious. Aaron,
when spoken of by himself, typifies Christ in His own peerless
excellency and dignity; and, as we know, Christ appeared in all His
own personal worth and was anointed by the Holy Ghost previous to
the accomplishment of His atoning work. In all things He has the
pre-eminence. (Col. i.) Still, there is the fullest identification
afterwards between Aaron and his sons, as there is the fullest
identification between Christ and His people. "The Sanctifier and the
sanctified are all of one." (Heb. ii.) The personal distinctness
enhances the value of the mystic oneness.
This truth of the distinctness and yet oneness of the Head and
members leads us naturally to our third and last point, namely, the
power of the Spirit. We may remark how much takes place between
the anointing of Aaron and the anointing of his sons with him. The
blood is shed, the fat consumed on the altar, and the breast waved
before the Lord. In other words, the Sacrifice is perfected, the sweet
odor thereof ascends to God, and the One who offered it ascends in
the power of resurrection, and takes His place on high. All this
comes in between the anointing of the Head and the anointing of
the members. Let us quote and compare the passages. First, as to
Aaron alone, we read, "And he put upon him the coat, and girded
him with the girdle, and clothed him with the robe, and put the
ephod upon him, and he girded him with the curious girdle of the
ephod, and bound it unto him therewith. And he put the breastplate
upon him; also he put in the breastplate the Urim and the
Thummim. And he put the mitre upon his head; and upon the mitre,
even upon his forefront, did he put the golden plate, the holy crown;
as the Lord commanded Moses. And Moses took the anointing oil,
and anointed the tabernacle and all that was therein, and sanctified
them. And he sprinkled thereof upon the altar seven times, and
anointed the altar and all his vessels, both the laver and his foot, to
sanctify them. And he poured of the anointing oil upon Aaron's head,
and anointed him, to sanctify him." (Chap. viii. 7-12.)
Here we have Aaron presented alone. The anointing oil is poured
upon his head, and that, too, in immediate connection with the
anointing of all the vessels of the tabernacle. The whole assembly
was permitted to behold the high-priest clothed in his official robes,
mitred and anointed; and not only so, but as each garment was put
on—as each act was performed—as each ceremony was enacted, it
was seen to be immediately founded upon the authority of the
Word. There was nothing vague, nothing arbitrary, nothing
imaginative: all was divinely stable. The need of the congregation
was fully met, and met in such a way as that it could be said, "This
is the thing which Jehovah commanded to be done."
Now, in Aaron anointed alone, previous to the shedding of the blood,
we have a type of Christ, who, until He offered Himself upon the
cross, stood entirely alone. There could be no union between Him
and His people save on the ground of death and resurrection. This
all-important truth has already been referred to, and, in some
measure, developed in connection with the subject of sacrifice; but it
adds force and interest to it to see it so distinctly presented in
connection with the question of priesthood. Without shedding of
blood there was no remission—the sacrifice was not completed. So,
also, without shedding of blood Aaron and his sons could not be
anointed together. Let the reader note this fact; let him be assured
of it, it is worthy of his deepest attention. We must ever beware of
passing lightly over any circumstance in the Levitical economy. Every
thing has its own specific voice and meaning; and the One who
designed and developed the order can expound to the heart and
understanding what that order means.
"And Moses took of the anointing oil, and of the blood which was
upon the altar, and sprinkled it upon Aaron, and upon his garments,
and upon his sons, and upon his sons' garments with him; and
sanctified Aaron, and his garments, and his sons, and his sons'
garments with him." (Chap. viii. 30.) Why were not Aaron's sons
anointed with him at verse 12? Simply because the blood had not
been shed. When "the blood" and "the oil" could be connected
together, then Aaron and his sons could be "anointed" and
"sanctified" together, but not until then. "And for their sakes I
sanctify Myself, that they also might be sanctified through the truth."
(John xvii. 19.) The reader who could lightly pass over so marked a
circumstance, or say it meant nothing, has yet to learn to value
aright the types of the Old Testament scriptures—"the shadows of
good things to come;" and, on the other hand, the one who admits
that it does mean something, but yet refuses to inquire and
understand what that something is, is doing serious damage to his
own soul, and manifesting but little interest in the precious oracles
of God.
"And Moses said unto Aaron and to his sons, 'Boil the flesh at the
door of the tabernacle of the congregation; and there eat it with the
bread that is in the basket of consecrations, as I commanded,
saying, Aaron and his sons shall eat it. And that which remaineth of
the flesh and of the bread shall ye burn with fire. And ye shall not go
out of the door of the tabernacle of the congregation in seven days,
until the days of your consecration be at an end; for seven days shall
He consecrate you. As He hath done this day, so the Lord hath
commanded to do, to make an atonement for you. Therefore shall
ye abide at the door of the tabernacle of the congregation day and
night seven days, and keep the charge of the Lord, that ye die not;
for so I am commanded.'" (Ver. 31-35.) These verses furnish a fine
type of Christ and His people feeding together upon the results of
accomplished atonement. Aaron and his sons, having been anointed
together on the ground of the shed blood, are here presented to our
view as shut in within the precincts of the tabernacle during "seven
days." A striking figure of the present position of Christ and His
members during the entire of this dispensation—shut in with God,
and waiting for the manifestation of the glory. Blessed position!
Blessed portion! Blessed hope! To be associated with Christ, shut in
with God, waiting for the day of glory, and, while waiting for the
glory, feeding upon the riches of divine grace, in the power of
holiness, are blessings of the most precious nature—privileges of the
very highest order. Oh, for a capacity to take them in, a heart to
enjoy them, a deeper sense of their magnitude! May our hearts be
withdrawn from all that pertains to this present evil world, so that
we may feed upon the contents of "the basket of consecrations,"
which is our proper food as priests in the sanctuary of God.
"And it came to pass on the eighth day, that Moses called Aaron,
and his sons, and the elders of Israel. And he said unto Aaron, 'Take
thee a young calf for a sin-offering, and a ram for a burnt-offering,
without blemish, and offer them before the Lord. And unto the
children of Israel thou shalt speak, saying, Take ye a kid of the goats
for a sin-offering; and a calf and a lamb, both of the first year,
without blemish, for a burnt-offering; also a bullock and a ram for
peace-offerings, to sacrifice before the Lord; and a meat-offering
mingled with oil; for to-day the Lord will appear unto you.'" (Chap. ix.
1-4.)
The "seven days" being over, during which Aaron and his sons were
shut in in the retirement of the tabernacle, the whole congregation is
now introduced, and the glory of Jehovah unfolds itself. This gives
great completeness to the whole scene. The shadows of good things
to come are here passing before us, in their divine order. The "eighth
day" is a shadow of that bright millennial morning which is about to
dawn upon this earth, when the congregation of Israel shall behold
the true Priest coming forth from the sanctuary, where He is now
hidden from the eyes of men, and with Him a company of priests—
the companions of His retirement, and the happy participators of His
manifested glory. In short, nothing, as a type or shadow, could be
more complete. In the first place, Aaron and his sons washed with
water—a type of Christ and His people, as viewed in God's eternal
decree, sanctified together in purpose. (Chap. viii. 6.) Then we have
the mode and order in which this purpose was to be carried out.
Aaron, in solitude, is robed and anointed—a type of Christ as
sanctified and sent into the world, and anointed by the Holy Ghost.
(Ver. 7-12; comp. Luke iii. 21, 22; John x. 36; xii. 24.) Then we have
the presentation and acceptance of the sacrifice, in virtue of which
Aaron and his sons were anointed and sanctified together (ver. 14-
29.)—a type of the cross, in its application to those who now
constitute Christ's priestly household, who are united to Him,
anointed with Him, hidden with Him, and expecting with Him "the
eighth day," when He with them shall be manifested in all the
brightness of that glory which belongs to Him in the eternal purpose
of God. (John xiv. 19; Acts ii. 33; xix. 1-7; Col. iii. 1-4.) Finally, we
have Israel brought into the full enjoyment of the results of
accomplished atonement. They are gathered before the Lord; "and
Aaron lifted up his hand toward the people, and blessed them, and
came down from offering of the sin-offering, and the burnt-offering,
and peace-offerings." (See chap. ix. 1-22.)
What, now, we may legitimately inquire, remains to be done? Simply
that the top-stone should be brought forth with shoutings of victory
and hymns of praise. "And Moses and Aaron went into the
tabernacle of the congregation, and came out, and blessed the
people: and the glory of the Lord appeared unto all the people. And
there came a fire out from before the Lord, and consumed upon the
altar the burnt-offering and the fat: which when all the people saw,
THEY SHOUTED, AND FELL ON THEIR FACES." (Ver. 23, 24.) This
was the shout of victory—the prostration of worship. All was
complete. The sacrifice, the robed and mitred priest, the priestly
family associated with their head, the priestly benediction, the
appearance of the king and priest; in short, nothing was lacking, and
therefore the divine glory appeared, and the whole assembly fell
prostrate in adoring worship. It is altogether a truly magnificent
scene—a marvelously beautiful shadow of good things to come. And
be it remembered, that all which is here shadowed forth will ere long
be fully actualized. Our great High-Priest has passed into the
heavens, in the full value and power of accomplished atonement. He
is hidden there now, and with Him all the members of His priestly
family; but when the "seven days" have run their course, and "the
eighth day" casts its beams upon the earth, then shall the remnant
of Israel—a repentant and an expectant people—hail, with a shout of
victory, the manifested presence of the Royal Priest; and in
immediate association with Him shall be seen a company of
worshipers, occupying the most exalted position. These are "the
good things to come"—things, surely, well worth waiting for—things
worthy of God to give—things in which He shall be eternally
glorified, and His people eternally blessed.
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