Numbers 20:27-28

“Moses did as the LORD commanded: They went up Mount Hor in the sight of the whole community. Moses removed Aaron’s garments and put them on his son Eleazar. And Aaron died there on top of the mountain. Then Moses and Eleazar came down from the mountain”

The lapse of time is so gradual and silent, that, for the most part, it escapes our observation; but there are seasons and occurrences which almost irresistibly force upon us the conviction that our days are coming to a close. The history before us is particularly calculated to impress our minds with this thought.

It was not until an advanced period of life that Moses and Aaron were called to their sacred office; and when, contrary to their expectation, they were turned back into the wilderness, and doomed to sojourn there during the space of forty years, it would appear as though that time would scarcely ever expire. But years rolled on; the destined period arrived; and death, which had nearly completed its work in the destruction of all the men who had come out of Egypt, received a new commission against those most distinguished servants of the Lord.

At the commencement of the fortieth year, Miriam died; before it was half expired, Aaron too was cut off. And before its termination, Moses himself also was constrained to yield to the stroke of death. In the death of Aaron, to which we would now call your attention, there are two things more especially to be noticed:

I. The transfer of Aaron’s office.

Moses received an order to “strip off Aaron’s garments, and to put them on Eleazar his son.” That order was now executed; and in the execution of it we may see the true nature of that law, of which Aaron was the chief minister. We may see:

1. That the Law could not save.

In the preceding Discourse we have observed, that the sentence of death passed on Moses, marked the insufficiency of the moral law to justify; and now we observe, that the transfer of Aaron’s priesthood marked the same respecting the ceremonial law. The ceremonial law was never designed to make any real satisfaction for sin. The annual repetition of the same sacrifices showed, that they had not fully prevailed for the removal of guilt. As they could not satisfy divine justice, so neither could they satisfy the consciences of those who offered them, “they were remembrances of sin,” calculated to preserve a sense of guilt upon the conscience, and to direct the people to that great Sacrifice, which would in due time be offered for the sins of the whole world, Hebrews 10:1-4; Hebrews 9:9-10.

This, I say, was shadowed forth in the death of Aaron; for, if those sacrifices which he had offered could really atone for sin, why were they not accepted for his sin; or why was not some fresh sacrifice appointed for it? They could not so much as avert from him a temporal punishment, or procure for him an admission into the earthly Canaan. How then could they prevail for the removal of eternal punishment, and for the admission of sinners into the heavenly land? The Apostle tells us, that “it was not possible for the blood of bulls and of goats to take away sin;” nor could a more striking evidence of its inefficiency be conceived, than that which was exhibited in the event before us.

2. That the Law was not to continue.

The sentence of death denounced against Aaron, manifested, as we have before shown, that the law itself was in due time to be abolished.

The stripping off of Aaron’s garments, and putting of them upon Eleazar, still more clearly marked the changeableness of Aaron’s priesthood; and intimated, that it should successively devolve on dying men, until he should arrive, who should never die, but “be a Priest forever after the order of Melchizedek!”

But the manner in which this transfer was carried into execution deserves particular attention, inasmuch as it was peculiarly calculated to give the people an insight into the whole nature and design of the ceremonial law.

Whether the ceremony passed in the sight of all the congregation or not, we cannot say; but they were certainly informed of what was about to take place on the arrival of Moses and Aaron at the destined spot. Now Moses was the person who, by God’s appointment, had put the priestly garments on Aaron, forty years before, Exodus 29:4-7; and he also was the person appointed to strip them off.

Was this an accidental circumstance, without any mystical design? Can we suppose that, in a dispensation which was altogether figurative, such a singular fact as this was devoid of meaning? No; it was replete with instruction. We exceedingly dread the indulgence of imagination in interpreting the Scriptures; but we are persuaded that a very deep mystery was shadowed forth on this occasion.

Moses was the representative of the law, as Aaron was of our great High-Priest. Now it was the law which made any priesthood necessary.

If the law had not existed, there would have been no transgression.

If the law had not denounced a curse for sin, there would have been no need of a High-Priest to make atonement for sin.

And if there had been no need of a real sacrifice, there would have been no occasion for either a priesthood or sacrifices to shadow it forth.

The law then called forth, if I may so speak, the Lord Jesus Christ to his office; and therefore Moses put the priestly garments on him who was to prefigure Christ. But the same law which rendered a real atonement necessary, made the figurative priesthood wholly ineffectual; its demands were too high to be satisfied with mere carnal ordinances; there was nothing in a ceremonial observance that could be accepted as a fulfillment of its injunctions; nor was there anything in the blood of a beast that could compensate for the violation of them. Therefore, to show that nothing but the priesthood and sacrifice of Christ could be of any avail, the same hand that put the shadowy garments upon Aaron must strip them off again.

Thus in this transaction are we taught, not only that the ceremonial law was a mere temporary appointment, but that men should look through it to Him whom it shadowed forth. The language of it was, in effect, similar to that of the Apostle, “I through the law am dead to the law, Galatians 2:19.” That is, “I, through the strictness of the moral law, am cut off from all hopes of acceptance with God by any obedience to its commands. Yes, I despair of obtaining salvation by any works either of the ceremonial or moral law; and I trust wholly in the Lord Jesus Christ; I seek to be justified solely and altogether by faith in him.”

While our minds are instructed by the transfer of Aaron’s office to Eleazar his son, our hearts cannot but be affected by,

II. The surrender of Aaron’s soul.

“The time was come when his spirit must now return unto God who gave it.” He goes up to Mount Hor, the appointed place, where he must lay down his mortal body, and from whence he must enter into the presence of his God.

In this last scene of his life there is much that is worthy of observation:

1. The occasion was awful.

Aaron had sinned; and for that sin he must die. We doubt not indeed but that he found mercy before God; but still he died on account of his transgression; his death was the punishment of sin, verse 24. This, in fact, is true respecting every one that dies; though in some respects death may be numbered among the Christian’s treasures—yet in another point of view it must still be regarded as an enemy, 1 Corinthians 15:26, and a punishment for sin. In this light it must be considered even by the most exalted Christian, no less than by the most ungodly, “his body is dead because of sin, even though his spirit is alive because of righteousness, Romans 8:10.”

But in the death of this eminent saint we have a most instructive lesson. It was doubtless intended as a warning to all who profess themselves to be the servants of God. Like Lot’s wife, it speaks to all succeeding generations, and declares the danger of departing from God. No length of services will avail us anything, if at last we yield to temptation, and “fall from our own steadfastness, 2 Peter 3:17.” The death of Aaron shadowed forth that truth which is plainly declared by the prophet Ezekiel, that “if a righteous man turns away from his righteousness and commits iniquity, all his righteousness that he has done shall not be mentioned; but in his trespass that he has trespassed, and in his sin that he has sinned, in them shall he die, Ezekiel 18:24.”

Many there are, who, from an attachment to human systems and a zeal for truths of an apparently opposite nature, would almost expunge this passage from the sacred volume; but, whether we can reconcile it with other passages or not, it is true; and every one of us shall find it true at last, that not he who runs well for a season, but “he who endures unto the end, shall be saved! Matthew 24:13.”

2. The manner was dignified.

Methinks I see Aaron, accompanied by Moses and Eleazar going up to Mount Hor “in the sight of all the congregation.” There is in him no appearance of infidel hardness, or unbelieving fear, or pharisaic confidence; he acquiesces in the divine appointment, and, with meek composure, a firm step, and a cheerful countenance, ascends to meet his God. Thrice happy man! How enviable his state, to be so attended, and to be so assured!

What can a saint desire more than this: to have his pious relatives about him; to see, not only those with whom he has moved in sweet harmony for many years, and who are soon to follow him into the eternal world, but his children also, who are coming forward to fill the offices he vacates, and to serve the Lord as he has done before them; to see them around him, I say, in his last hours; to enjoy their prayers; and to bestow on them his parting blessings? How delightful, in that hour, to “know in whom he has believed,” and to be assured that he is “entering into the joy of his Lord!”

Such may be the state of all; such ought to be the state of all. Hear how Peter speaks of his death, “I know that I must shortly put off this my tabernacle, 2 Peter 1:14.” Hear Paul also speaking of his, “I know that when the earthly house of this tabernacle shall be dissolved, I have a house not made with hands, eternal in the heavens.” “I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me, 2 Corinthians 5:1; 2 Timothy 4:8.”

Shall it be said: These were Apostles; and we must not expect such attainments as theirs? I answer, These things are the privilege of all, “Mark the perfect man, and behold the upright; for the end of that man is peace! Psalm 37:37.”

3. The outcome was honorable.

Upon every recurrence of difficulties, the whole people of Israel had vented their spleen against Moses and against Aaron. On some occasions they had been ready to stone these distinguished servants of the Lord. But now that Aaron was taken from them, the whole congregation of Israel bemoaned their loss, verse 29. Now they call to mind those services, which once they despised. Now they say one to another, ‘How often have we seen him fall on his face before God, to implore mercy for us, at the very moment when we were murmuring against him as the source of all our troubles! How did we on a recent occasion see him rushing with his censer into the midst of the plague, to arrest the pestilence in its progress, even at the peril of his own life! Alas, alas, what a friend and father have we lost!’

Yes, thus it too generally is that men realize their blessings only by the loss of them. They enjoy a faithful ministry, but will not avail themselves of it, until “the lampstand is removed,” and the privileges, which they have slighted, are withdrawn.

The same is too often experienced by children who have neglected the admonitions of their parents, and servants who have disregarded the instructions of their masters. Happy are those who “know the day of their visitation,” and “walk in the light before the night comes!”

To those indeed who die, it is comforting to know that they shall leave such a testimony behind them; but, when we consider the augmented guilt and misery of those who have slighted our admonitions, our sorrow for them preponderates, and turns our self-congratulations into tender sympathy and grief; for the greater our exertions were for their salvation, the more certainly shall we appear as swift witnesses against them, to increase and aggravate their condemnation.

ADDRESS.

What if God were now to issue the command to any one of us: “Go up to your bed and die!” How would it be received among us? Would we welcome such an order? Would we rejoice that the period was arrived for our dismissal from the body, and for our entrance into the presence of our God? Such an order will assuredly be soon given to every one of us; the old and the young, the rich and the poor, those who have traveled all through the wilderness, and those who have but just entered into it—may have it said to them within a few hours, “This night your soul is required of you.”

But, however men might receive the summons, its consequences to them would be widely different, according as they were prepared, or unprepared, to meet their God. Think:

1. You who are regardless of your eternal state.

You are now perhaps adorned in costly array, and filling some high station; perhaps, if not crowned with a mitre, like Aaron—you are at least officiating at the altar of your God. But your honors and your ornaments must all be laid aside; and your office, together with your wealth, must be transferred to others. “Naked you came into the world, and naked must you go from it.”

But where must you go? To Heaven? Alas! people of your description can find no admittance there. You will be excluded, like the foolish virgins, who had no oil in their lamps. O think, from what you will be excluded; not from an earthly Canaan, but from Heaven itself; and not, to be merely bereaved of good, but to bewail your misery in Hell forever! Ah! fearful thought! May the Lord grant that it may sink down into all our hearts, and stir us up to “flee from the wrath to come!”

Do any inquire, What shall we do to he saved? My answer is, There is a High-Priest who never dies. Or rather, I should say: There is a High-Priest though once he died on Mount Calvary, now “lives, and behold he is alive for evermore!” It is to him who Moses directed you when he stripped off Aaron’s robes; and to him Aaron himself directed you, when he surrendered up his soul. The typical priests being inefficient, “were not allowed to continue by reason of death; but the Lord Jesus has an unchangeable priesthood; and is therefore able to save to the uttermost all who come unto God by him, seeing he ever lives! Hebrews 7:23-25.” Believe in him, and the sting of death shall be removed; you shall have peace with God through his sin-atoning blood; and, when taken hence, shall be transported on the wings of angels to Abraham’s bosom!

2. You who profess religion—yet are living at a distance from God.

Let us suppose for a moment, you are not so far from God, but that you shall find mercy at his hands in the last day; still it would be very painful to die under a cloud, and to leave your surviving friends doubtful of your state. Yet this is the best that you can expect, while you are relaxing your diligence, and “the things which remain in you are ready to die.” But there is reason to fear that you are “drawing back unto perdition,” and that “your last end will be worse than your beginning!”

Think not that this is an uncommon case; there are many who “seem to be religious, and yet deceive their own souls.” How terrible then will be your disappointment, if, after walking, perhaps twenty, or, like Aaron, forty years, in expectation of reaching the promised land—you come short of it at last! Yet this will be the case with all who dissemble with God, Job 20:4-7.

When your minister, who had hoped that you would have been “his joy and crown of rejoicing” forever, shall inquire: “Where is he?” And your dearest friends also shall ask, “Where is he?” How painful will it he, and perhaps surprising too, to be informed, that you were counted unworthy of that heavenly kingdom, Job 20:7. May the Lord grant that this picture may never be realized with respect to any of you! But I must caution you in the words of the Apostle, “Let us fear, lest a promise being left us of entering into God’s rest, any of you should seem to come short of it! Hebrews 4:1.”

3. You sincere and upright Christian.

What a glorious change will it be to you, when God shall bid you to go up unto your bed and die! Whatever honors you possess here, you need feel no regret at parting with them. You have found your trials in this wilderness great and manifold; and happy may you he to go unto the rest that remains for you. You have no need to be afraid of death; it should be regarded only as the stripping off of your garments, to retire to rest. Or rather, “For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life! 2 Corinthians 5:4.”

Go forward then in daily expectation of your summons; yes, be daily “looking for, and hastening unto, the coming of that blessed day! 2 Peter 3:12,”when you shall “depart, and be with Christ forever.”

Who can conceive the bliss that awaits you at that hour? To behold Him, “of whom the Law and the Prophets testified,” and in whom their testimony received its full accomplishment! To behold Him whom Aaron’s love and services but faintly shadowed! Him, “the brightness of his Father’s glory, and the express image of his person!” Were death a thousand times more terrible than it is, it should be eagerly to be coveted as an introduction to such bliss! Methinks, impatience were a virtue with such prospects as these; or if you must wait with patience your appointed time, endeavor at least so to live, that, at whatever hour your Lord may come, you may be found ready, and have “an abundant entrance into the kingdom of our Lord and Savior, Jesus Christ! 2 Peter 1:11.”

Charles Simeon (1759-1836)