04-The Aaronic Priesthood
The Aaronic Priesthood
Priesthood, or an attorneyship in sacred things, is one of the most ancient of religious institutions, and has been characteristic of almost every known religion. The first mention of a priest in the Bible is that of Melchisedec, king of Salem and priest of the most high God. To him Abraham paid tithes of the spoils from his battle with the kings. The priesthood of Aaron and his sons is the next mentioned of the true religion. But the priests of heathen religions are often mentioned in the Bible and history. The priests of Egypt were a powerful and privileged class to whom Pharaoh gave a special portion of the land (Genesis 47:22). The king of Egypt honored Joseph, his prime minister, by giving him the daughter of Potipherah, priest of On. Moses married the daughter of Jethro, priest of Midian. Four hundred and fifty priests of Baal ate at the table of the wicked queen Jezebel. Mention might also be made of the druids of Gaul and Britain, the Magi of Persia, the Sacerdotes of Greece and Rome, the califs of Mohammedanism, the medicine men of various savage tribes, and of the influential orders of priests in heathen lands today. But why is priesthood thus coextensive with religion? Like the altar, that other most ancient religious institution, the priesthood is the answer to a fundamental need in man’s religious nature as he is now constituted. The guilt of sin is upon his soul, and he feels himself unfitted to come into the presence of a holy God. Therefore he needs a daysman, an arbitrator, or a mediator to deal with his offended Creator for him. Not only do the ethnic religions ancient and modern have such a middleman, and of the true religion not only the Israelitish, but, thank God, Christianity has its great High Priest, our blessed Lord Jesus Christ. He is the true mediator between God and men. He intercedes for us. In the religion of the patriarchs no priesthood existed. Every man was his own priest for himself and family. Abel offered his own lamb. Noah officiated at the altar after leaving the ark. Nothing is more characteristic of the life of Abraham than his altar to Jehovah, on which he himself laid the offerings. Job also offered burnt offerings for his sons: this may be accounted for by the fact that they were either in an undeveloped state of society or sojourners among idolaters. Certainly God’s original design was that every man should have personal acquaintance with him and worship him directly. In view of this it has been suggested that Mosaism was a step backward in religion in this particular. But may we not rather allow that the spiritual minded Israelite, like David, still had direct spiritual intercourse with God, and added to this and as an aid to it this typical priesthood to remind him of that true Priest greater than Aaron?
Also the existence of the priesthood would the more forcibly remind the sin burdened Israelite of that awful truth which he already knew instinctively, that sin had I separated between him and his God. He is too sinful to be looked upon by the holy eyes of God. He is not worthy to commune with his Lord. He is as the guilty criminal before the righteous judge. He is a fugitive fleeing before infinite justice. An impassable gulf yawns between him and his Maker, and he himself can not bridge it. He is a rebel against his rightful Sovereign and needs a friend of I that Sovereign to entreat for him. Like guilty Adam he would hide from God. He shrinks from the presence of the Holy One, and, like the terrified Israelites at the foot of Mount Sinai when the voice of God spoke the Decalog in tones of thunder, he tremblingly looks about for one who can approach the holy God for him, and says with them, "Let not God speak with us, lest we die." On the other hand God also, desiring to become reunited to his sinful subjects, needs a middleman. He can not sacrifice his infinite dignity and righteousness to receive to himself vile sinners. If he was ever to forgive his ungrateful, unworthy creatures one must be found who could serve as a connecting link and who could bring man to God by way of atonement for a broken law. To unite God and man there must be a spiritual attorney who can lay his hand upon both. There must be one such as is but dimly foreshadowed in those ancient priests, who shall reconcile God to man by making man holy as God is holy. The Levitical Priesthood -- Exodus 28, 29 The priesthood in Israel is called the Levitical priesthood because the priests were from the tribe of Levi. The priesthood was the ministry of worship as the tabernacle was the place of worship for the Israelites. The priests had a very close connection with the tabernacle in its constitution and as a complement of it in that ancient religion of types and shadows. The tabernacle would have been useless and meaningless without a priesthood. So close was this relation that the inspired writer stops his description of the furniture of the tabernacle at the end of the twenty-seventh chapter of Exodus, before giving the description of the golden altar found in Exodus thirty, to devote the twenty eighth and twenty ninth chapters to the calling and consecrating of Aaron and his sons. The command to Moses was. "Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office." (Exodus 28:1). Aaron was to be the high priest, and the sons common priests. Viewing the Israelitish priesthood in its broadest phase, it contained three classes:
1. The whole tribe of Levi was a priestly tribe, and the Levites were divinely appointed helpers of the priests proper, to assist them in caring for and transporting the tabernacle from place to place, and in teaching the law to the people. Because of these important duties the Levites were given no regular inheritance in the land of Canaan, but were scattered among the other tribes and made dependent upon the tithes from the other twelve tribes for their living.
2. The common priests were of the sons of Aaron, who was of the priestly tribe of Levi. These were consecrated with Aaron to the sacred service of Jehovah, but it is worthy of notice that in the calling of them with Aaron it is said that "he" may minister in the priest’s office. Aaron was the priest. They were priests only because of their relationship to their father the priest. They were merely his helpers in serving at the altar and in instructing the people in divine things.
3. The high priest, whose office was the basis for those of the other class, was the real mediator of the Mosaic religion. He stood between the sinful people and their holy God. He it was only who entered once each year into the holy of holies to make atonement and to intercede before Jehovah for them. He bore their names ever upon his breast. As far as that ancient service is concerned, there would have been no other priests if he could have performed this service alone.
Aaron and Melchisedec In the Old Testament we read of two great priests, Aaron and Melchisedec. Much is said of Aaron, of his ancestry, call, anointing, duties, descendants, and death. But to Melchisedec a very small niche is given in the annals of Old Testament history. Turning, however, to the New Testament, we find him given a place of more prominence than is given to Aaron, and he is shown to be superior to Aaron, and typical of Christ in a special way as Aaron was not. For but one brief instant Melchisedec appears on the scene of Old Testament history. He was a priest of Jehovah in the ancient city of Salem; and Abraham, the father of the priesthood of Aaron, therefore greater than Aaron, acknowledged that this extraordinary character was still greater than himself, as the writer of the Hebrew epistle reasons, by paying tithes to him. We do not know how this devout priest of the true God happened to be dwelling there among those idolatrous people; neither do we know anything of his birth, death, parentage, nor descendants. For the Aaronic priests it was necessary that they be able to trace their ancestry back to Aaron. But Jesus, the great High Priest, is not of the family of Aaron. Consequently he is described in the epistle to the Hebrews, quoting from the prophecy in the Psalms, as being "a priest forever after the order of Melchisedec." Aaron died and so could not continue to mediate for his people, but we have no record of Melchisedec’s death. In that his priesthood is apparently without beginning and without end, but perpetual, so it is reasoned that his priesthood is like that of Jesus. Christ is a priest of the order of Melchisedec, but he exercises the office after the manner of Aaron. Melchisedec well typifies the fact of Christ’s continuous priesthood, but Aaron is a more exact type of him as the true mediator between God and men. The Antitype of the Priesthood That our blessed Lord is the antitypical high priest is abundantly shown in the New Testament. "Consider the Apostle and High Priest of our profession, Christ Jesus." (Hebrews 3:1 ). "We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens." (Hebrews 8:1). As Aaron entered into God’s presence with the blood of vicarious atonement, so Jesus intercedes for us by his own atoning blood. As Israel’s high priest bore into God’s presence the names of his people inscribed in the precious stones upon his breast and shoulders, so Jesus our "advocate with the Father" represents us every one before God’s throne in heaven now. That ancient high priest resembled Christ in several particulars and yet was much inferior to him. He was divinely appointed, and so was Jesus (Hebrews 5:5). He was ceremonially pure in that he was consecrated; must not defile himself by touching any dead thing; and must marry a wife in her virginity, not a divorced woman, a harlot, or a widow (Leviticus 21:14): so Christ was intrinsically holy (Hebrews 7:26). The ancient high priest was to be physically perfect (Leviticus 21:16-24); but Christ is morally perfect. The common priests as assistants of Aaron in offering sacrifices were also typical of Christ, who offers the true sacrifice for sin. But in another sense they are represented as being typical of God’s people. "Ye are . . . a royal priesthood, a holy nation" (1 Peter 2:9). "And hast made us unto our God kings and priests" (Revelation 5:10). Believers are represented as priests by various New Testament writers, and it is not unreasonable to regard them as antitypical of those ancient common priests. Believers are holy as those priests were regarded by God as being more holy than others. Also as those priests entered that ancient house of God, so we have been admitted into the "house of God which is the church." Again we are analogous to them in that as they offered the sweet incense in worship to God, so we "offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." (Hebrews 13:15). These offerings to God are acceptable to him because we are chosen of God as priests; we do not become priests by means of such offerings. As those Levitical priests had to wash at the laver before entering the sacred precincts of God’s house, so we have become truly holy by the regenerating power of the Holy Ghost. Every Christian is a priest of God, and needs no priestly order such as exists in the Greek and Roman Churches to stand between him and God today; for he is made holy by the offering of our great High Priest. The "Golden Garments" of Aaron The clothing commonly worn by Aaron in his priestly ministrations was made by a divinely given pattern, and was called by Jewish writers the "golden garments" because of the much gold used in them and to distinguish them from the plain white linen garments which he wore in token of humiliation during the solemn services of the great day of atonement. These golden garments are described as "holy" and "for glory and for beauty." And they were indeed beautiful. Probably the dress of no potentate of earth has surpassed them for beauty and richness. The vestments of the pope of Rome on great occasions, though patterned somewhat after these and those of the pontifex maximus of pagan Rome, doubtless would dwindle into insignificance if compared with this imposing attire of the high priest of Israel. Probably no grander sight ever greeted the eyes of an Israelite than that of Aaron with hands uplifted to bless his people, while fourteen large jewels on his breast and shoulders glittered in the bright light of the desert sun and the gold of his garments gleamed and blazed in its glory. It was such as became the dignity of the representative of him whose "face shone as the sun" and whose "raiment was white and glistening."
These holy vestments of Aaron are regarded by God as very important doubtless because of their typical significance. They are minutely described; almost two entire chapters of Exodus, twenty eight and thirty nine, being devoted to them. They consisted of seven pieces. In the order in which they were put upon him when he was consecrated they were: the linen breeches, the broidered coat, the robe of the ephod, the ephod, the curious girdle, the breastplate, and the miter. The White Linen Garments. The linen breeches or drawers for Aaron are not listed in the Bible with the other articles of the high priest’s garments, but with those of his sons, because they were similar to those of the common priests. The broidered coat was of fine white linen, having sleeves, and reaching probably nearly to his feet. It was embroidered with needlework, but this was likely also in white. It seems to have had a linen girdle other than the curious girdle or belt of the ephod (Leviticus 8:7; Leviticus 16:4). These white garments were similar to if not the same as those worn by the common priests. Also the white linen miter of Aaron was of the same material if not of the same shape as the bonnets made for his sons. These pure white linen robes, which were worn next to the flesh, were symbolic to them of purity, and probably typify the fine linen which is the righteousness of saints - God’s spiritual priests of the present. They are called the "holy garments." (Leviticus 16:4). The Robe. Of the robe it is not mentioned what kind of material was used, but its color was to be blue, and it was to be woven in one piece with a hole for the head and doubtless holes for the arms. It reached probably somewhat below the knees, and it had hanging from its border pomegranates of blue, purple, and scarlet. Alternating with these were golden bells, the sound of which was heard as Aaron entered or came out of the sanctuary. The sound of these bells indicating the mediation of the high priest typified the proclamation of the gospel tidings, that Christ is now making intercession for our salvation before the Father. These are the antitypical gospel bells.
"The gospel bells in music tell The story that we love so well, Of ’Peace on earth good will to men;’
Ring out, sweet bells, ring out again." The Ephod. The ephod was of special importance. It was made of the kingly colors of blue, purple, and scarlet, because though the Israelitish high priest was not a king, yet he typified him who is Prophet, Priest, and King. Threads or wire of pure gold were woven into the ephod. It consisted of two pieces of such cloth, one of which covered the back and the other the front, being fastened together by the gold settings of the onyx stones on either shoulder. It was fastened together below by the belt or "curious girdle," which was made of the same material. But the two large gems, one on either shoulder, which were attached to it (or rather to which it was attached, because it existed for them, not they for it), were the important part of it. These were held in place by settings of gold, and on them were engraved in raised letters the names of the twelve sons of Israel, six on the stone of the right shoulder and six on the left. These are said to have been for a memorial that Aaron might bear the names of the children of Israel before the Lord for a memorial. Aaron was their representative in intercession for them. These stones with the names on them remarkably typify Christ’s bearing his people before the Lord as their advocate with the Father today. On his mighty shoulders they rest. They trust in his unfailing power to save them, and they need not fear.
"Before the throne my Surety stands, My name is written on his hands." The Breastplate. The breastplate was attached to the ephod and seems sometimes to be reckoned as a part of it. It was made of cloth similar to that of the ephod, and was a span, or about nine inches, square when doubled. On this were fastened by ouches, or settings, of gold twelve costly gems of as many different kinds arranged in four rows, one above another, with three in a row. On these were inscribed in raised letters the names of the twelve tribes of Israel. The names differed from those of the stones of the ephod only in naming the twelve tribes instead of the twelve sons of Israel. The names of Levi and Joseph, which appeared on the stones of the ephod, were omitted from the breastplate and the names of Ephraim and Manassah, Joseph’s sons, were substituted. But as Levi, the priestly tribe, belonged to all the tribes it was represented on the breastplate.
It was important that all the Israelites be represented by the priest. And this was done by this double enumeration of them, so none needed to feel he was missed. The names on the breastplate were connected to those on the stones on the shoulders by golden chains, made of twisted threads of gold, which furnished a support for the breastplate, which was also tied to the ephod with blue ribbon below. As Aaron, Israel’s representative before God, bore their names on his breastplate and on the stones on his shoulders, so our Representative before God ever bears us on his heart of infinite love and upon his shoulders of almighty power. Our cause is safe in his care. He will not fail as our Advocate because of lack of interest nor because of lack of ability. And all the people of God are represented there. Reuben, "unstable as water," is represented as well as lion like Judah. Thanks be to God, each of us is there; our High Priest pleads my cause and yours, and all who will may have the benefits of his intercession for them. The Miter and Crown. The head covering of Aaron was not a deeply cleft high cap such as has been worn by the Pope or other modern ecclesiastic, but rather a white linen turban, according to Josephus. But the important feature of Aaron’s head covering was the holy crown, the plate of pure gold which was fastened to the miter by a band of blue cloth. On this plate of shining gold was engraved in raised letters, "Holiness to the Lord." Aaron not only represented the sinful people to God, but he also represented their holy God to them. He not only represented them by bearing their names on his breast and shoulders, but he represented God by the golden inscription that was so prominent on his forehead.
Likewise our High Priest is both God and man. He partakes of sinful flesh to identify himself with us; but he retains the holy and divine nature of God, which identifies him with the Godhead. In interceding for the forgiveness of the sinner he does not ask God to disregard his own holiness. He upholds God’s holiness and at the same time consistently asks pardon for the guilty. He reconciles justice and mercy. How wonderful! God’s marvelous plan of saving sinful men is worthy of the infinite wisdom and perfection of Him who cloth all things well. And the typification of these wonderful Christian truths in those ancient vestments of Aaron likewise bear the same mark of divine wisdom in their remarkable resemblance to these truths. The Urim and Thummim. What the Urim and Thummim were is not known. Some have supposed they were merely the stones of the breastplate. A more probable theory seems to be that they were objects separate from the breastplate that were deposited in the pouch formed by the doubling of the cloth of the breastplate. They may have been similar to or identical with seraphim, which were images or other objects used in divination. Some ground is furnished for this view by those texts which connect seraphim with ephods (Judges 17:5; Judges 18:14; Judges 18:17; Judges 18:20) and also by the statement that Israel’s desolation should consist partly in being deprived of the ephod and seraphim (Hosea 3:4). Also if the evil spirits can make things known through such means, there is no reason why we should not allow that God used such a device in connection with his chosen priest. While we may not be certain concerning the nature of the Urim and Thummim, we do know they were for the purpose of revealing the will and mind of God. David and others often applied to them for this purpose. And here again the high priest is like Christ, who reveals to us God’s mind and will.
Consecration of Aaron and His Sons -- Exodus 29, Leviticus 8
Almost a year had passed since the departure of Israel from Egypt, and the tabernacle had just been set up, when, at the divine command, the vast host of Israel were gathered at the tabernacle to witness the elaborate rites of the consecration of the priestly family to their important office. Of course, not more than the elders of the tribes could crowd into the court, but doubtless the common people gathered about the door and probably thronged the surrounding mountain sides. We may well imagine, when all were thus gathered, a small procession issuing from the tents of the priests and, while a solemn hush rested upon the gathered multitude, passing into the court before the door of the sanctuary. First in the procession is Moses, the giver of the law-the meek man of God. Next is Aaron, whom God had chosen for the high priesthood. Following their father come his four sons, Nadab, Abihu, Eleazar, and Ithamar. Next come four Levites with the offerings, one leading a bullock, a second and third each leading a ram, and a fourth carrying a basket containing unleavened bread, unleavened cakes, and unleavened wafers with oil poured over them. The rites of priestly consecration, like others of the shadows of good things, held great typical significance, and were performed in the exact order of the antitype. Aaron’s dedication represents that of Christ to his great work, while that of his sons is typical of our consecration-as priests of our God. Of course, Aaron had to be made ceremonially clean to become a type of Christ; but Jesus needed no such cleansing, for he was intrinsically pure from the beginning. With this exception the type and antitype are parallel. Their Washing. First Moses washed them, probably at the laver. The laver represented regeneration, as we have already shown. So, likewise, those who believed upon Him whose coming John the Baptist announced, were regenerated (Luke 16:16 and John 3:3). Logically the sin offering belongs here also, but historically, as it was in Jesus’ ministry, the great sin offering must come after the anointing of the high priest and immediately before the consecration and anointing of the common priests. So it was in the type. Men were regenerated and in the kingdom long before Calvary.
Robing and Anointing of Aaron. Next the holy garments, already described, were put upon the high priest, after which came the holy anointing oil. This anointing of Aaron was highly significant. The oil was made by God’s special formula as described in Exodus 30:22-33. God had a patent on it, and penalty was death for infringement by making it for any secular use. This is "the precious ointment" that was poured out "upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments" (Psalms 133:2). Its pleasant odor reminded the Psalmist of the sweet fellowship of brethren in unity. This specially compounded ointment was a type of the Holy Spirit. This is made clear in the first epistle of John, chapter two, verse twenty seven: "But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things." And it is the Holy Ghost that teaches. That this is the antitypical meaning of that holy oil is shown by the plain statement of the New Testament that "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38) . From this verse it is certain that the holy chrism on Aaron’s head typified the Holy Spirit’s coming in bodily form like a dove and resting upon Jesus as he ascended from the baptismal waters of the Jordan. There was fulfilled Daniel’s prophecy, "To anoint the Most Holy" (Daniel 9:24). As Aaron’s anointing was before the sin offering was offered, and his sons did not receive the oil until after, so our great High Priest, Jesus, received the Holy Ghost three years before the cross, and the disciples, the common priests, not until fifty days after the crucifixion and resurrection, on the day of Pentecost. Jesus fully predicted on the night of his betrayal that he would send the Holy Ghost to them later. This was fulfilled when with a sound as of a mighty wind he came on them as tongues of fire. The prophet Isaiah predicted Christ’s anointing long years before. "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings" (Isaiah 61:1). Jesus said in the beginning of his ministry and before his crucifixion that this prediction was fulfilled (Luke 4). The oil was poured upon Aaron, while it is said to have been merely sprinkled upon his sons. Aaron received a copious measure of it so that it ran down over his person. So of Jesus it was said, "God hath anointed thee with the oil of gladness above thy fellows" (Hebrews 1:9). And he said of himself, "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34). The Spirit is given by measure to men so they may constantly become more filled with his working; but Jesus had him in unlimited measure for power, wisdom, and knowledge. Jesus was infinite in all his capacities. The Sacrifices at the Altar. The bullock was first offered for a sin offering for all the priests. It was like an ordinary sin offering of a priest except that the blood was put upon the horns of the brazen altar instead of the golden altar, as was ordinarily done. This was doubtless because they were not yet priests, but only being made such. Next the first ram was offered for a burnt offering, a symbol of acceptable worship only through atonement. Then the second ram was offered for a peace offering, and the meat offering of bread and cakes accompanied it. The peace offering was also the consecration offering. Otherwise these offerings were simply the various kinds of sacrifices of the Levitical system. These will be considered in detail in our next chapter. The Blood of Consecration Applied to the Priests. When the ram of consecration was slain, some of its blood was taken and applied to the person of Aaron and of each of his sons. It was put upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot. It was to consecrate them. The blood stained ear signified that they were consecrated to listen faithfully to God’s commandments, the blood stained hand that they were to do diligently the duties God had assigned to them, and the blood marked foot that they should tread the courts of God’s house and walk in his way. This shadow of good things contains an important lesson for us today who are of God’s holy priesthood. Too often there is a failure of this complete consecration of every power of the being to God’s service. While many see only this consecration in sanctification, others see only cleansing. But God had both in the type, and intends it so in the antitype. The cleansing is in order to the devotion of our powers to God’s service. God saves us that we may obey him, serve him, and follow him. The Anointing of Aaron’s Sons. We have already seen Aaron himself anointed before the bloodshedding as the great High Priest was anointed by the Holy Spirit. Now we come to the anointing of the sons. Aaron was anointed as typical of Christ with pure ointment because Christ was holy and needed no cleansing by blood, but the only anointing the sons received was by the oil mixed with the blood from the altar. That this was the blood of the ram of consecration is evident, because the blood of the sin offering had been poured out at the foot of the altar and not sprinkled upon it, the blood of the burnt offering was sprinkled upon the altar but had been burned with the burnt offering, and the ram of consecration is being dealt with at the time this anointing is enjoined. Fairbairn and Moorehead both understand it this way. Moses mixed this oil and blood together and sprinkled it upon them. This was applied to Aaron as well as his sons, as the sin sacrifices were. Because he was a sinful man, this had symbolic meaning, but not typical meaning as did his anointing with the pure oil without blood and as the oil and blood did of his sons. But why the blood in the oil for anointing the sons? It has already been shown that the oil was typical of the Holy Ghost and that believers, the common priests of this dispensation, first received the anointing of the Spirit on the day of Pentecost. Does the blood of Christ have a part in our anointing with the Holy Ghost? On the same occasion as Jesus promised the Holy Ghost to his disciples who had believed on him, had been regenerated, had been sent to preach, and whose names were written in heaven, he prayed that they might be sanctified, that they might be kept from the evil. We showed in the preceding chapter that the New Testament teaches a cleansing of the heart from native depravity after conversion, also that the Holy Ghost baptism is subsequent to conversion, as shown by every example recorded in the New Testament. As further proof that a cleansing of the heart takes place in connection with the Spirit’s baptism, we quote Acts 15:8-9 where Peter is describing the experience which Cornelius and his household received at the time he visited them. "And God, which knoweth the hearts, bear them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith." The blood is the means of sanctification (Hebrews 13:12), and the Spirit is the agent who applies it (Romans 15:16). Is it not reasonable, therefore, to believe that in this anointing of Aaron’s sons with oil mixed with blood, after the sin offering had already been offered for their justification, we have a remarkably accurate type of the fact that a cleansing is wrought when we are anointed by the Holy Ghost, which second cleansing is also typified by the two rooms of the tabernacle? The Eating of the Ram of Consecration. The eating of the ram of consecration being a part of the regular rite of the peace offering, its typical meaning will be discussed in that connection. The continuation of these rites of consecration of Aaron and his sons for seven days indicates doubtless the completeness of their consecration, seven being the number of perfection. When the consecration was ended on the eighth day, and Aaron with Moses had entered the sanctuary, then Aaron came out and lifted up his hands and blessed the people. So Jesus, when he had accomplished the antitype of the ancient shadows we have been considering, ascended into the presence of God, from where he has ever blessed his people as a merciful and faithful High Priest, who can be touched with a feeling of their infirmities.