Aaron's Position and Charater (2)
(Bible Study - May 1999)

In part one of this study (Tidings, 4/99), Bro. Barling traced the Bible record regarding Aaron. Beginning with Aaron’s meeting with his younger brother, Moses, in the wilderness of Horeb, we noted Aaron’s role in the Exodus up to Moses ascending Mt. Sinai to receive the Law. In this conclusion of his study, Bro. Tom takes us from Aaron’s terrible failure to his development as a true servant of the Lord God of Israel.

We remind ourselves that the instructions regarding the tabernacle, the furniture, priesthood, etc., were communicated to Moses during a period of 40 days and 40 nights (Ex. 24:18). During this time, the people were effectively leaderless, thrown upon their own resources. In this situation, they became restless. Moses had disappeared from their consciousness, and in his absence the Israelites turned to Aaron with the request: "Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him" (Ex. 32:1).

It is difficult to imagine greater monumental stupidity. They asked for gods which will go before them: such idols might precede them, but they would have to be carried! They would be dumb idols with nothing to say and utterly unable to do anything for those who worshipped them.

A result of Aaron’s sin
The situation presented a challenge to Aaron, who, we must remember, is at this stage the high priest elect. The weak way in which he responds is a vindication of God’s choice of Moses to lead His people. Perhaps Aaron, himself, had begun to wonder what had become of his brother and whether he would ever see him again. The entire congregation, so concerned with its stomachs, must have wondered whether Moses could survive.

However that may be, Aaron failed miserably. Instead of resisting the wishes of the people, he took the lead in fashioning the golden calf. Such worship was a feature of Egyptian idolatry, and the people would doubtless be familiar with it. Centuries later Jeroboam, who had fled to Egypt to escape Solomon’s wrath, set up two centres of calf worship in Dan and Bethel (see I Kgs. 12:28-29). In this passage, Jeroboam echoes the very words used by Aaron: "These be thy gods, O Israel, which brought thee up out of the land of Egypt" (Ex. 32:4).

When one reflects upon the part played by Aaron, who stood at the side of his brother in the events of the exodus, one marvels at his foolishness and weakness. We must remember, however, when a man loses his nerve, as did Peter at his Lord’s trial, he can make serious mistakes. We do well to wonder what we might have done in Aaron’s situation.

The parallel is not altogether fair to Peter. Aaron’s weakness was far graver. On the mountain, at the forefront of the ten commandments were these words: "I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other gods before me" (Ex. 20:l, 2). Aaron’s conduct was a blatant violation of this great commandment and merited death. Although there is no record of God’s call for Aaron’s execution, it is apparent from a passage we have already used, that but for the gracious intervention of Moses, Aaron would then have perished (see Deut. 9:20).

The example of Moses
Aaron may have been weak but he was perceptive; he would know how much he owed to Moses, and he would be deeply grateful. Indeed, but for the latter’s intercession on his behalf, he would never effectively have become high priest! Before he could carry out his duties, the tabernacle, and everything pertaining to it, had to be completed. It was on the first day of the second year following the exodus from Egypt that the structure was erected (cf. Ex. 40:17). Thus, it is necessarily later than the completion of the tent of meeting that the ritual of consecration is carried out and Aaron and his sons are prepared to assume their duties as priests (see Lev. 8). In all this ceremonial, Moses plays the central part, carrying out scrupulously all that his God commands. This unqualified obedience by Moses is stressed throughout the passage, and his unhesitating compliance becomes a refrain (see vv. 9, 13, 17, 21, 29, 35). Thus, as in many other ways, this great servant of the Lord God provides an exemplary example for us.

We recall that despite what Moses did to save his life, and thus his office as high priest, Aaron combined with Miriam to challenge his brother’s authority (Num. 12). We have seen, however, that the evidence is clear: he played a subordinate, and probably a reluctant role, in this unhappy incident. He acknowledged his own, and his sister’s sin, and this he did in the most contrite terms (Num. 12:11), and then he pleaded successfully for her restoration to the camp. Surely now we can begin to see the emergence of a new Aaron, one who interceded on behalf of another. As he reflected upon the noble conduct of his brother on two separate occasions, he would see increasingly how much he owed to Moses and he would resolve to never again act weakly and foolishly.

Moses "and" Aaron
Thereafter the two brothers act shoulder to shoulder. On the occasion when ten of the "spies" brought back a discouraging report, the discontent is directed against both Moses and Aaron (Num. 14:2). The brothers together fell on their faces as they saw the spirit of rebelliousness (v. 5), and we are reminded yet again of Moses’ magnanimous intercession on behalf of an ungrateful people (vv. 13-19). But consider the effect of this upon Aaron: surely he would marvel at the sublime unselfishness shown by his brother. Can we not see a token of this in the fact that the Lord God speaks to both Moses and Aaron? (Num. 14:26). The latter is beginning to acquire a new status in the eyes of his God. Although Moses continues to be the channel of communication between God and the congregation (see Num. 15:1, 17), the joint leadership of the brothers is recognised by the people; thus, when they seek guidance in the case of the man found collecting sticks on the Sabbath, they approach Moses and Aaron (Num. 15:33).

We have already given extended consideration to the great crisis created by the revolt of Korah and his followers (Tidings 12/98; 2/99). With particular reference to the theme we are now developing, we remember the gracious part Aaron played with Moses in intervening on behalf of an erring people (Num. 16:22). There is another important detail about the crisis which has not yet been commented upon. With typical perversity, on the morrow, after the dramatic acts of judgement on Korah and his followers, so clearly God’s work, the people sought to make Moses and Aaron responsible for the deaths: "Ye have killed the people of the LORD" (v. 41). The irony of this pathetic statement should not escape us: "...the people of the LORD." In what conceivable sense could the rebels be described in these terms? The discontented Israelites were totally blind to the realities of the situation.

That the Lord was on the side of the brothers is shown by the revelation of the divine glory in their support: "And it came to pass, when the congregation was assembled against Moses and Aaron, that they looked toward the tent of meeting, and the glory of the LORD appeared" (Num. 16:42 ). Thus, on two separate occasions, God’s glory is associated with Moses and Aaron (vv. 19, 42). This is surely yet another evidence of a change and development in Aaron.

Aaron intercedes
It is understandable that in the present circumstance judgement was going to overtake those engaged in yet another act of reckless rebellion. When Moses and Aaron were told this was going to be the case, they once more fell on their faces (Num. 16:45). Moses, concerned as always for the people he led, realised that it was time for swift action. He called upon Aaron to make atonement for the people, to stay the plague which had already broken forth among the rebels (v. 46). Moses told Aaron to take his censer and put in it fire from the altar of incense, the very altar of which the censers of the 150 presumptuous Israelites now formed a part. The altar was thus intended by God to preserve the memory of the abortive attempt to usurp the priesthood (v. 40).

Aaron responded with alacrity, and his action is accepted: "And he stood between the dead and the living; and the plague was stayed" (v. 48). This picture of Aaron as an intercessor should linger in our memory: it is surely a token, a moving token, of his spiritual development. Furthermore, he is now fulfilling the proper role of the high priest, in seeking atonement for the sins of the people. As we see Aaron ministering, we are powerfully reminded of the passage in Hebrews: "For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity" (5:12).

Aaron’s status established
In the chapter that follows, Numbers 17, Moses, at God’s command, acted to establish, once for all, the authority of Aaron as high priest. We remember how boldly Korah had challenged his authority, as well as that of Moses (Num. 16:3). In the present situation, Moses is to take rods, representative of the twelve tribes; upon each was to be inscribed the name of the prince representing his particular tribe. In the case of Levi, Aaron’s was the name to be inscribed. On the morrow, when Moses entered the tabernacle, what did he discover? "And, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds" (v. 8). It must have been a beautiful sight. The rod provided speedy confirmation of Aaron's status. Indeed, the Hebrew for "almond" (shaked) means "waker" and the almond tree is the first to blossom in Palestine and Syria and is an early, and lovely, feature of the landscape. In Jeremiah l, the prophet sees an almond rod which is given as a token of God’s vigilance in the execution of His word.

When Moses emerged from the tabernacle with Aaron’s rod, the critics were confounded: this was clearly a divine confirmation of Aaron and his house as the sole possessors of the priesthood. Moses was instructed to lodge Aaron’s rod in the most holy place, before the ark, as a perpetual reminder of God’s act in repressing rebellion against Aaron (Num. 17:10).

God speaks to Aaron
In this present series of studies, a prominent place has been given to Moses as the recipient of divine revelation. Even in matters affecting Aaron intimately, Moses was informed, and then passed on instructions to his brother. It is true that in Egypt, Aaron was told to go to Horeb, but this was only to allow him to establish contact with Moses (Ex. 4:27). However, after the confirmation of Aaron in his office as high priest, God’s approval of him as a man is shown in the fact that the Lord God now spoke to him directly: "And the LORD said unto Aaron..." (Num. 18:1).

This is no accident, no trivial detail: every act of God is to be observed, and the reason for it explored. What we have sought to do in these studies is to trace the development in Aaron’s outlook and character. That he had been weak is indisputable, but under the compassionate influence of Moses he had changed, and this is to the credit of both men. We can too easily write off our fellows in Christ when they err. We should seek their restoration. What does God require of us but to do justly and to love mercy? (Mic. 6:8).

Conclusion
We think of the symbolism of Aaron’s rod that budded: a piece of apparently dead wood which, quickened by divine power, budded and bore blossoms and fruit. This is in essence the story of Aaron’s own life. The rod did, after all, have his name inscribed upon it. It speaks to us also of the greater high priest, who died and rose and is a priest for evermore. As Moses influenced Aaron, so can our beloved Lord influence us to bud, bear blossoms and produce fruit to his honor and glory.

Tom Barling

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