09 CHAPTER III

CHRIST: APOSTLE AND HIGH PRIEST We come now to the second group of names attributed to Christ in definition of his place in the redemptive scheme. In the first couplet of this group which designates him as Apostle and High Priest is discovered a reference to the old covenant which was made under the law and fulfilled in the new covenant of grace. "Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus." (Hebrews 3:1). In this pivotal verse of the extended context which treats of Moses and Aaron in their respective offices of apostle and high priest under the old dispensation, a striking analogy is drawn in which Christ appears acting in the double capacity of both these offices in the New Testament. Still pursuing his purpose of making the Hebrew Christians understand the nature of the new religion, the author here gives a description of Christianity together with a description of Christ. Christianity is described as a heavenly calling, and the description is apt and accurate, 1st, because the call comes from heaven; 2nd, because it invites to heaven; and 3rd, because it makes those who partake of it heavenly in their character. Such a definition of Christianity prompts inquiry concerning the character of its author, consequently he is called the Apostle, as being one who brings the call from heaven and extends to us the invitation to heaven, and furthermore he is called the High Priest, as the one who makes possible for us the way into heaven, at the same time rendering us through his offices fit to enter into heaven. What then is an apostle, and what is a high priest? An apostle is one who comes from God with a message to men. A high priest is one who goes from men with a message to God. These two offices, the former filled by Moses, the latter by Aaron under the old dispensation, are ascribed to Christ and united in him who performs the functions of both. A more apt Hebraistic parallelism could not have been used, nor one more welcome to the Hebrew Christians. By instituting this comparison the very heart of the Hebrew religion is entered, and Christ is shown to be its center, foundation, and fulfillment. CHRIST: OUR APOSTLE By reverting to the definition given above, that an apostle is one who comes from God with a message to men, it may be seen how fully Moses met the requirements of such apostleship. As far as it can be said of a mere man, he, above all others, came from God. Certainly he was not a man of the people, but for the Hebrew nation he was in large measure as the very voice of God, even as Jehovah had said to him in regard to his brother Aaron, "Thou shalt be to him as God." The facts of his life show that he was removed from his people, and that when he did come among them he came with unquestioned authority to speak in the name of him who sent him. His whole life was in striking contrast to the life of his people. While they groaned under the tasks of a cruel slavery, he was reared and trained as a prince at the royal court. Later, while they remained in the unbroken thralldom, he departed the country, to lead an isolated life in the desert districts of distant Midian where he communed not only with nature, but with Jehovah, and received his commission and message to Israel. When he did come back to Israel in Egypt he came as one sent from God. From the naming presence in the burning bush he went to his people. And when he came, he came with a message — a message received from Jehovah. It was a three-fold message — a message of deliverance, a message of instruction, and a message of construction. The Message of Deliverance. Gazing in wonderment at the burning bush, the voice of Jehovah came to him, saying: "Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt." (Exodus 3:10). Here then was his message of deliverance declared in God’s own words, "I will send thee that thou mayest bring forth my people out of Egypt." So did he go, this apostle — this sent one — from the presence of God, to deliver the children of Israel from the oppression under which they groaned. The book of Exodus — and the word means "the way out of "— gives the story of this marvelous deliverance. In this same sense Christ is called Apostle. Just as Moses, his prototype, came, so came Christ, the great Apostle. He came from God to men with a message of deliverance. In terse language the story of his coming, and the announcement of his message are told in Luke 4:16-19; " And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The Spirit of the Lord is upon me, because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord." Having read these words from the prophet he closed the book and began to say, "This day • is this scripture fulfilled in your ears," and making personal application of the words he pointed out to his hearers that he had been anointed and sent to do all the blessed work of deliverance promised in this glorious prophecy. From that day until this hour he has indeed been the world’s Apostle of deliverance. Wherever he has gone, and wherever his message has been proclaimed there has been dispensed healing to the broken-hearted, there has been deliverance for the captives, there has been sight for the blind, there has been liberty for the bruised, there has been proclaimed the jubilee year of the Lord. In the day when he began humanity groveled in a thralldom so appalling that we cannot in this day conceive of its terror. The proclamation of his gospel has meant everywhere the liberating of men, physically, mentally, and spiritually, ,and every day the host of his beneficiaries grows larger, the liberty song rises higher, and, as his work of redemption goes on, the conviction deepens in the minds of men that he came from God, while a universal agreement is given to the judgment pronounced by Nicodemus, who said, "No one can do these signs that thou doest except God be with him." The Message of Instruction. Next to his divine Antitype Moses is indeed the primate of the world’s teachers. Even the narrative of his life has brought instruction, inspiration, and ideals to countless multitudes. The charming story of the Egyptian princess finding him in the papyrus basket in the waters of the Nile has held the unslacken interest of countless childish listeners. And of interest equally undying is the story of how he was transferred to the palace to be educated by princes and sages as the adopted son of his foster-mother, and of how finally this child of the water himself became a prince of Egypt, and how, Egypt being a leader in civilization and culture, the young prince became versed in the arts and sciences of the erudite classes, so that, according to ancient legends, he became not only acquainted in the learning and civilization of his age, but added to it in vast measure. And there is a further lesson in the unavoidable conclusion that all this was a divinely arranged preparation for the great commission which he was to fulfill in the training of his race. Indeed his whole life has been an object lesson for successive generations and will be unto the end. Added to this unique and thorough equipment he possessed what all teachers must first possess, the element of teachableness, which voiced itself thoroughly when, looking at the bush burning with fire, yet not consumed, he said, " I will now turn aside and see this great sight, why the bush is not burnt." This attitude of mind revealed the possibilities of his noble nature and led to his discovery of God. He knew how to turn aside from the ordinary. He knew how to discriminate. He came to know God. Bringing himself to such a point of spirit that he found the source of wisdom in God, he became the fitting law-giver for the world, since "the seat of law is in the bosom of Almighty God." As the sent one from Jehovah he discovered and read and delivered to the people that great and holy message which is the beginning and basis of all true wisdom — that message which is the law of God. Thus did he come, sent from God with a message of instruction. "So Moses went down unto the people, and told them." (Exodus 19:25). In like manner came Christ with his message of instruction, "and never man so spake," "for he taught them as one having authority." Not through types and ceremonies, but by direct revelation did he teach. The contrast between the message given through Moses and the message brought by Christ appears in John 1:17-18 : "For the law was given through Moses; grace and truth came through Jesus Christ. No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him." From the mountain Moses came down to deliver the Ten Commandments, but with a greater graciousness Christ went up to the mountain carrying the people with him to whom he preached the great sermon which is the compendium of all religious teaching, the organic law of the kingdom of heaven. "He opened his mouth and taught them, saying "— and these sayings have become the text and touch-stone for the teachers of mankind. To such extent is this true that a distinguished author in announcing his purpose to write a story of Christ’s life, recently declared that he had spent all his life getting together material for his proposed book, and that he had no higher aspiration than to be associated in some humble way with the name and fame of Jesus. As in the triumphal procession of ancient Roman conquerors, kings and princes walked as captives in the train, so in Christ’s triumphal procession of thought the greatest teachers and thinkers of past and present generations are compelled to follow. And not only in the realm of religion is Christ the supreme teacher, but, as has been declared, "The Divine Man of Judea is at once the symptom and cause of innumerable changes to all people in the world." And to such extent is this true that in the words of the greatest of economic writers, " To-day all political economy is being written in the language of the Sermon on the Mount," while, as elsewhere stated, "Christ is increasingly the inspiration of all charity and philanthropy." All the great social movements of our era are centered about him, and already his teachings are the watchword of coming reform, duty, art, music, statesmanship, philosophy — for all these have joined in his triumphal march. The Message to Build. "Make me a sanctuary that I may dwell among them. According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it." (Exodus 25:8-9). This is Moses’ building commission. The pattern was carefully drawn, and the specifications accurately given. Having been delivered from Egypt, having been instructed at Sinai, Israel is now assigned the task of building. All of this is told in order in the three-fold story in Exodus. In addition to building the tabernacle Moses did a still larger work in building the Hebrew nation which until this hour bears the imprint of his constructive hand. Moses was a builder, but Christ is a greater builder. Though applied in depreciation, it was not without significance that he was spoken of as the carpenter (Gr. tekton, joiner, constructor). In the context immediately following the verse in which Jesus is called Apostle occurs this comparison between the building which Moses did and that which Christ is doing: "For every house is builded by someone; but he that built all things is God. And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a son, over his house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end." (Hebrews 3:4-6). "Whose house are we." Christ then is building a house, the material of which is his people, gathered from various sources, as was the stuff of which the tabernacle was made. "So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit." (Ephesians 2:19-22). "Christ Jesus himself being the chief corner stone"— he is then the foundation as well as the builder. Just as the great cathedrals of Europe are built in the shape of a cross, so is Christ building this spiritual temple founded upon himself, the cross furnishing the ground plan. "If you would see his monument look about you," is the memorial inscription to Sir Christopher Wren in St. Paul’s, London. Even so the perpetual proof and memorial of Christ’s divine workmanship are seen in the work which he is accomplishing. In building this spiritual habitation he is reconstructing the race, reorganizing the world, and compelling all things to work together toward the consummation of his unvarying plan. The central word of the verse in which Christianity is described as a calling, and its founder is described as Apostle and High Priest, is the word consider, which in the original literally means to be in one’s right mind so as to be able to understand clearly. In this way then Christ must be understood. The proper comprehension of Christ’s Apostleship goes far towards shaping the character and determining the conduct of his people. To understand him as Apostle, and our relation to him in this apostleship will, of necessity, develop in missionary interest and activity. In the unfolding of his plan it comes to light that he expects us to be so completely identified with his apostolic purpose that the mission of our lives shall be to extend his mission. The True Apostolic Succession. Here then is the true apostolic succession. At last the true greatness has been discovered. To be in the succession means that we must be next to Christ. This idea of succession has suffered a strange distortion from its original meaning. The apostolic succession does not belong exclusively to him whose bosom bears a jeweled cross, and whose brow wears a gem-adorned miter. The Master of the first school of apostles wore no miter, but a thorn crown. The glitter of his cross was not golden, but crimson; nor was it jeweled save with nails. Where is the beginning of the apostolic succession? Calvary is the starting point, but Calvary means crucifixion. Did the Great Apostle come with a message of deliverance? He delivered others by delivering up himself. Did he come with a message of instruction? His own gentle life of selfgiving is the chiefest lesson which he would teach. Did he come to build? He first surrendered himself in death as the foundation stone. To stand in this succession with him gives the fullest meaning of the Christian life. Just here something may be said by way of considering this great Apostle. The Encompassment of the Great Commission. After coming with his message, and before returning to his Father, the Great Apostle imparts his message to his successors and endeavors to install it in their lives. In those blessed forty days between his resurrection and his ascension, according to the record, he appeared ten times to his wondering disciples. Three of these appearances were taken up announcing the future plans of action which he would have them follow. Three times in different places and under different circumstances he gave what has been called " The Great Commission," indicating therein the points of union between his apostleship and their apostleship. The Apostolic Motive. First, the Commission as given in Jerusalem: "When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace be unto you. And when he had said this, he showed them his hands and his side. The disciples therefore were glad, when they saw the Lord. Jesus therefore said to them again, Peace be unto you; as the Father hath sent me, even so send I you. And when He had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit." (John 20:19-22). Notice how tender and personal is the account; and how lofty and personal is the commission, "as the Father hath sent me, even so send I you." Notice again the charming embedment of the commission. He stood among them. He showed them his hands and his side, and they were glad when they saw him. Notice the "therefore" and its force. "Jesus therefore said to them, as the Father hath sent me, even so send I you." And then he breathed on them, saying, "Receive ye the Holy Spirit." Here in this first form of the commission is discovered the missionary motive, which holds good, and will hold good, as the missionary motive through all time. This motive is two-fold: First, joy in recognition of the risen Lord; second, the gift of the Holy Spirit. The Apostolic Method. Second, the commission as given in the mountain in Galilee. "But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And when they saw him, they worshipped him; but some doubted. And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit; teaching them to observe all things whatsoever I commanded you; and lo, I am with you always, even unto the end of the world." (Matthew 28:16-20). It is probable that at the same time he appeared to the five hundred as mentioned by Paul (in 1 Corinthians 15:6). "Then he appeared to about five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep." Notice that this account lacks the personal touch so easily distinguished in the Jerusalem appearance. Here there is an atmosphere redolent with a kingly authority. He met them on this Galilee mountain by special, previous appointment. After long journeys they had assembled there and were doubtless eagerly awaiting his coming when he appeared. And when he did appear he announced that all authority in heaven and earth had been given to him. Therefore they were to go discipling. In the first commission the " therefore" reached back to their joy in personal fellowship with the risen Saviour. Here, however, the "therefore" springs out of his limitless authority. Following the command, there is given in condensed detail the direction for carrying out the command, and so it is that in this second form of the commission is furnished the missionary method. The method is three-fold: First, making disciples; second, baptizing them; third, teaching them to observe all things whatsoever he commanded; and all of this to be done under the consciousness of his presence and his power. Whenever through the centuries this method has been tampered with or departed from there has been failure stamped with his manifest disapproval. The Apostolic Meaning. Third, the commission as given on the Mount of Olives at his ascension. "But ye shall receive power, when the Holy Spirit is come upon you; and ye shall be my witnesses both in Jerusalem and in all Judea and Samaria, and unto the uttermost part of the earth." (Acts 1:8). Grouped around him on the mount were these expectant disciples. They had been told to wait for the promise of the Father. Their minds were agitated with thoughts of a restored kingdom. They were on the alert, eagerly looking for something marvelous and glorious. To their responsive, anticipatory hearts he imparted the very best gift that he could possibly bestow by saying, ye shall receive power, and ye shall be my witnesses, beginning in Jerusalem and continuing to the uttermost part of the earth. And when he had said these things, as they were looking, he was taken up. Received out of their sight, they stood looking after him, his last words lingering in their ears. Now that he has gone, it must seem that these final words came as from the heavens into which they were gazing. Here, in the third form of the commission, issued in this sacredest of all hours, is revealed the missionary meaning. He tells them what to do. They are to be witnesses unto him. One cannot but wonder with what emotion that word "witness" was received by the apostles, and what regretful memories it stirred within them. A few weeks before he had been on trial in Jerusalem, and no one was found to witness for him, only false witnesses testifying in his case. Now, though forever beyond the reach of his enemies, he was to be on trial again in Jerusalem. This time they must witness for him. Here is the missionary meaning — witnessing for Christ at any cost, in all places. Now a witness must know something and tell it. He is not to report rumors, but tell facts as he has experienced them. The facts of the gospel are the death and resurrection of Jesus Christ. These two things an apostle must know: he must know the fellowship of Christ’s sufferings, being made conformable unto his death, even to the point of crucifixion and the filling up of that which is behind of the sufferings of Christ; and he must know the power of his resurrection. Paul declared, "I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me." Crucifixion pains precede resurrection power. The gift must be laid on the altar before it blazes with fire from above. We dedicate our lives by giving them to God; he consecrates them by receiving them and giving them back to us. The one act means crucifixion, the other means resurrection. Aaron’s rod never budded, blossomed and bore fruit until it had been laid up in the presence of the Lord. Having had these deep soul experiences with Christ, one becomes a witness for Christ; not a dying, but a living, witness. And this is to become a continuation of Christ’s apostleship. Thus we consider the Great Apostle of our profession. CHRIST: THE HIGH PRIEST To say that Jesus is the arch-advocate of human liberties, the world’s wisest teacher, the mightiest constructive personality of the ages, is only a half statement. There are many who with some reserves acknowledge him as Apostle, while they deny his Priesthood. But his office is twofold in its nature. He is both Apostle and High Priest. He came from God, he returned to God. His priesthood is of equal importance with his apostleship. The two are inseparably united. Revert to the definitions given above: An apostle is one who comes from God with a message to men; a high priest is one who goes from men with a message to God, and, it may be added, does something for them in religion which they can not do for themselves. He completes the circle and in doing so unites God and man and brings heaven and earth into harmony. Under the ancient covenant, Aaron, the brother of Moses, was the high priest. Under the later covenant Christ is the High Priest. In him are combined the offices filled by those two wonderful brothers. And to put beyond all question the supersedure of Christ’s priesthood over Aaron’s a comparison is introduced between Christ’s priesthood and an older priesthood, one independent of the descent and succession which were of the essence of Aaron’s, namely, Melchizedek’s, "who abideth a priest continually." While the note of time is stamped upon the Levitical priesthood immutability and eternity are the attributes of Christ, who is "the same yesterday, to-day and forever," and therefore he belongs, as illustrated by Melchizedek’s priesthood, to a higher and unchangeable order, made "after the power of an endless life." From Among the People. A high priest must be a true representative of his people. "And bring thou near unto thee Aaron thy brother, from among the children of Israel, that he may minister unto me in the priest’s office." (Exodus 28:1). Aaron was a man of the people, serving with them through long years of wearisome bondage. For him there had been no tarrying and training in the royal court, no journeying to distant lands, no communing with Jehovah at the burning bush. He belonged to the people and stayed with them. He shared their hardships and burdens and thus was qualified to represent them in the priesthood. While Moses was in the mighty mountain getting his message to bring down to the people Aaron remained in the valley with the people, taking part in their murmurings, and sharing in their fear. While Moses was experiencing God, his brother was experiencing the people. And this very experience fitted him for priestly functions. As Aaron came out from among the people to officiate as their priest, so our great High Priest was identified with the race. He was born in poverty. His first resting place was a manger. He grew up accustomed to the sins, sounds, and toils of the common people. He entered into their experiences sincerely, cordially, thoroughly. He worked, wept, grew weary. He thirsted and hungered. Up and down he swept the whole gamut of experiences common to men. "Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." (Hebrews 2:17-18). As Apostle coming to declare his heavenly message he had through eternity been in the bosom of the Father, but in order to become our faithful High Priest as a babe he nestled in the bosom of Mary. "For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin." (Hebrews 4:15). "With joy we meditate the grace
Of our High Priest above:
His heart is full of tenderness;
His bosom glows with love.
"Touched with a sympathy within,
He knows our feeble frame:
He knows what our temptations mean,
For He has felt the same.
"He in the days of feeble flesh,
Poured out his cries and tears,
And in his measure feels afresh
What every member bears." Bringing the Sacrifice. In fulfillment of his office the high priest was required to bring a sacrifice. "And Aaron shall present the goat upon which the lot fell for the Lord, and offer him for a sin offering. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat: and he shall make atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins." (Leviticus 16:9; Leviticus 16:15-16). In reality the blood of these lambs and goats offered by Aaron could not take away the sins of the people, but were types of that lamb which in the language of Abraham to Isaac, "God would himself provide as an offering," and of whom the great forerunner said, "Behold the Lamb of God that taketh away the sin of the world." "But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?" (Hebrews 9:11-14). Under the first dispensation there had to be laid upon the head of the animal offered in sacrifice the hands of the offerer and the hands of the priest. The offerer had a double substitute in the animal which died for him and in the priest who officiated on his behalf. The priest and the sacrifice were one symbol, but under the new dispensation the Priest and the Sacrifice are one, both are found in Christ, who offered himself without spot to God. "He gave himself up for us an offering and a sacrifice to God." (Ephesians 5:2). The unmistakable teaching of the foregoing scriptures is that in the matter of salvation Christ takes our place in entirety. A brief unmistakable restatement of the subject is in 1 Peter 3:18 : "Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit." Here Christ appears as our Sacrifice —" He suffered for sins," as our Substitute —" the righteous for the unrighteous," and therefore as our Saviour —" that he might bring us to God." The Intercession. In pursuance of his office a high priest was required to make intercession. "And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make. intercession for them." (Hebrews 7:23-25). Note here three things: Christ abideth forever, therefore his priesthood is unchangeable; he is able, therefore he saves to the uttermost; he ever liveth to make intercession, therefore he receives all that draw near unto God through him. "For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us." "Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption." (Hebrews 9:24; Hebrews 9:12). As the high priest of old entered into the holy place to make intercession in behalf of the congregation waiting without, so Christ, our great High Priest, has entered "into heaven itself" to appear "before the face of God" on our behalf. Never have there been written words which mean more for men than these which tell of Christ’s intercession for us. He does in the fullest measure fulfill the meaning of the high priest’s office in that he goes from among men with a message to God, and going, he does for us what we can not do for ourselves. On this intercession of Christ in our behalf rests our hope both "sure and steadfast and entering into that within the veil." As the earthly high priest bore upon his bosom the breast-plate containing the twelve precious stones engraved with the names of the tribes of Israel, so bears our divine Intercessor our names, and pleads our cause in the most holy place of that greater and more perfect tabernacle not made with hands." "The names of all his saints he bears
Deep graven on his heart;
Nor shall the meanest Christian see
That he hath lost his part." Listening for the Approach of the Golden Bells. And upon the skirts of the high priest’s robe "thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. And it shall be upon Aaron to minister: and the sound thereof shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out." (Exodus 28:33-35). It appears that the custom of the ancient high priest was that upon returning from intercession in behalf of the people, they waited, listening for the tinkling of the golden bells. Coming out at last from the presence of the Lord he stood at the tabernacle door, blessed them, and sent them to their homes as he pronounced that most beautiful of all benedictions: "The Lord bless thee, and keep thee; The Lord make his face to shine upon thee and be gracious unto thee; The Lord lift up his countenance upon thee, and give thee peace." (Numbers 6:24-26) In view of Christ’s oneness with his people, his sacrifice for them, his intercession on their behalf, and his looked-for return, what a wealth of tender consolation must this exhortation have brought to the Hebrew Christians as they are urged to consider the great High Priest. There is, however, one point of marked dissimilarity between the earthly high priest and the heavenly. Aaron sent the people away, but Christ when he "shall appear a second time, apart from sin, to them that wait for him, unto salvation," he will not send them away, but welcome them, saying, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," and entering in by that "new and living way" they shall join in that symphony of which he himself is the central theme: "Unto him that loveth us, and loosed us from our sins by his blood; and he made us to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen." (Revelation 1:5-6). Until he comes the duty and privilege of his people is to consider him in his priestly office, listening for the music of the golden bells which tell of his drawing near.