Aaron's Position and Charater (1)
(Bible Study - April 1999)
One of the pleasant features to the somber episodes associated with the foolish and futile revolt led by Korah, Dathan and Abiram was, as we saw in our last study, the spontaneous intervention of Aaron as well as Moses when the entire assembly was threatened with divine judgment (Num. 16:22). As for Moses, there was nothing new about this act of mercy, for it was very much in the pattern of this great leader of God’s people. But the incident reveals Aaron in a new light. It is true he had earlier made a plea on behalf of Miriam, although on that occasion he followed her foolish lead (Num. 12:12). In the incidents associated with the great revolt, however, Aaron is not now one who needs forgiveness because of his weakness; he is now one who pleads for others.
It is the emergence of this new Aaron that we wish to trace in the present study. As this is largely concerned with looking at his association with Moses in the Lord’s work, we will consider some incidents reviewed in our earlier studies. This will not be a bad thing, for we shall in the process be reminded of Moses’ great selflessness. Our main purpose, however, is to give much more attention to Aaron, a man who has the humility to learn from his mistakes and the nobler conduct of his brother Moses. His response to experience is entirely to his credit and presents us an example to follow.
Aaron’s help to Moses
The beginning of the association of the brothers in the service of their God has some
surprising features. When the Lord God revealed Himself by His Name in the all-important
theophany of the burning bush, Moses was reluctant to respond to the call of his God. He
made excuses: "Who am I that I should go unto Pharaoh, and that I should bring
forth the children of Israel out of Egypt?" (Ex. 3:11 RV as most quotes). He was
no longer the confident young courtier. During the long sojourn of 40 years as a shepherd,
he lost his former assurance. In one sense, this was a good development as it revealed
humility. But diffidence can be taken too far, and as Moses engaged in a litany of
excuses, God’s anger was finally aroused (Ex. 4:14).
Aaron was to act as intermediary between Moses and Pharaoh. So it was that by two separate but complementary revelations, the brothers met at Horeb (Ex. 4:14,27). It must have been an emotional reunion after so long a separation. While the part played by Aaron was undoubtedly important, the Lord God knew the heart and character of the two men. It was Moses who initially carried the rod, a symbol of the authority with which God had invested him (Ex. 4:2). Later, when the two appear before Pharaoh, Aaron performed the miracles associated with the rod and it is then called "Aaron’s rod" (Ex. 7:12). Yet the fundamental truth associated with the rod is brought out in Exodus 4:20 where it is called "the rod of God." Without God’s supporting power, it would have been a useless piece of wood.
Brothers acting in harmony
The relationship between Aaron and Moses is represented in a very interesting manner: "And
the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother
shall speak unto Pharaoh..." (Ex. 7:1-2). Thus Moses was the recipient of the
divine revelations and Aaron was to act as Moses’ mouthpiece. This was to be made
apparent to Pharaoh, for Moses was to be a god to the king, a truth which he was very
painfully to learn.
All the evidence points to the conclusion that the two brothers acted in total harmony. Aaron accepted without demur the subordinate position he occupied; but his superior knowledge of Egyptian, and his possible acquaintance with royal officials, made him an ideal intermediary.
The family of Amram and Jochebed was clearly a gifted one and it is probable Aaron enjoyed much prestige as an elder among the Israelites. It may be he was their spokesman in negotiations with Pharaoh’s officers.
There is no need here to follow step-by-step the events which led eventually to the Exodus. Every Israelite would be aware of the all-important part played by Moses and Aaron. They must have become, in the eyes of the nation, their joint leaders, albeit with an understanding of the special role played by Moses. This conclusion is confirmed by the record in Exodus 16.
Rebellion against Aaron and Moses
The euphoria associated with the actual deliverance from Egyptian bondage was over and
the Israelites, with their families, were facing the realities of their new existence in
the wilderness. They were in the fifteenth day after leaving Egypt (Ex. 16:1) and food was
running short. Hunger can have a devastating effect upon people’s outlook. Forgotten
was the inhuman bondage which caused their cries to rise to heaven (Ex. 3:7). Life might
have been hard as slaves, but they did at least have plenty to eat, and they became
nostalgic, thinking only of the flesh pots and the abundance of bread which had been
theirs (Ex. 16:3).
Their discontent found expression in criticism of Aaron as well as Moses: "And the whole congregation of the children of Israel murmured against Moses and Aaron" (v.2). Here is clear indication of the joint leadership of the two. However, the sequel reveals the higher authority exercised by Moses: "Then said the LORD unto Moses, Behold, I will rain bread from heaven for you..." (v. 4). When it came to preserving a memorial of this first giving of the manna, Moses turned to Aaron: "Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations" (Ex. 16:33). Aaron here seemed to be performing a duty we would associate with the priesthood.
The tokens of Moses’ divinely bestowed authority continue: He is instructed by God to take the rod and strike the rock to provide water for the people (Ex. 17:5-6). When the Amalekites attack the Israelites, doubtless to have access to the new supply of water, victory for Israel is ensured by the arms of Moses being supported by Aaron and Hur (vs. 11-12). A number of these events are symbolic (e.g. the rock represents Christ, I Cor. 10:4), but that is not our focus in this study.
There is, however, one detail which appears of particular interest: At a certain stage, Aaron ceases to be used by Moses as an intermediary between himself and the people. This change comes about so unobtrusively that it may well escape our notice. Thus in Exodus 19:7 we read: "And Moses came and called for the elders of the people, and set before them all these words which the LORD had commanded him." There is no mention here of Aaron. We are now in the third month after the departure from Egypt (Ex. 19:1) and it would appear that Moses has lost his former diffidence and speaks directly to the Israelites. Henceforward, we do not once hear of Aaron acting as spokesman for his brother. At the same time, we should not belittle the part played by Aaron as an intermediary, a role which, it would appear, he now surrenders without complaint.
Aaron with the other leaders
In the great theophanies associated with the giving of the Law and the communication
of the details relating to the construction of the tabernacle, Moses is the central
figure. It is to him alone that Yahweh speaks: while others are privileged, the position
occupied by Moses is unique. The arrangement is made abundantly clear at the beginning of
Exodus 24: "And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab
and Abihu, and seventy of the elders of Israel; and worship ye afar off: and Moses alone
shall come near unto the LORD; but they shall not come nigh; neither shall the people go
up with him" (Ex. 24:1-2).
Indeed, at the end of this same chapter, we are told how Moses remained for 40 days enveloped by the cloud of the divine glory (v. 18). What a contrast this presents with the scene in Exodus 3 where Moses was summarily told to remove the shoes from his feet, for the ground on which he was standing was holy (Ex. 3:5). We do well to reflect upon the spiritual progress achieved by Moses as he acted humbly and spontaneously for his God, whatever the consequences might be for him. What a wonderful example is presented to us by this truly remarkable servant of the Lord God.
As the years pass, we ask ourselves, how much nearer to our God are we now than when we were first baptized. Are we still at the foot of the mountain, far from the divine glory?
Aaron emerges as priest
After Moses received the details of the covenant into which Yahweh entered with His
people (Ex. 20:1-24:8), he received instructions about the tabernacle which the nation was
to construct. Because of its holy associations, the specifications concerning the ark came
first (Ex. 25:10-27). Then followed details of the other furniture associated with the
tabernacle (Ex. 25:23-27:21).
But what of those who are to be concerned with the service of the tabernacle? The fact Aaron, two of his sons Nadab and Abihu, together with 70 of the elders of Israel, were granted the privilege of ascending part of the way up the Mount, and of seeing "the God of Israel" (Ex. 24:10) suggests that Aaron and his sons were being prepared for the special duties of the tabernacle. Then we are told the responsibility for the lamp in the tabernacle devolves upon Aaron and his sons (Ex. 27:20-27); this surely confers upon them priestly duties. Thus it is no surprise when, at the beginning of Chapter 28, we are informed that, among the Israelites, Aaron, Nadab and Abihu, Eleazar and Ithamar, his four sons, are to act as priests in the Lord’s service.
Presumably, Aaron, as the older brother, was already acting as priest for Moses and the family. Now such duties are to be discharged for the nation. Aaron is to be High Priest and, appropriately, every item of the apparel he is to wear is prescribed (Ex. 28:2-43). Their outstanding characteristic is that they are to be "for glory and for beauty" (v. 2).
Chapter 29 is concerned with the very solemn service of consecration which is to initiate Aaron and his four sons into the priestly office (vv. 8-9). What we must not miss (and this is very important) is that at this stage, we are reading the instructions regarding the priestly garments and the ritual of initiation. It will be some time, as we shall see, before the consecration of Aaron's family actually takes place. Before that event, some dramatic and disturbing developments take place.
(To be concluded, Lord willing.)
Tom Barling