In the temple of Solomon, the one laver of the tabernacle was replaced by a “sea of brass,” and ten lavers. The sea was appropriated to the washings of the priests, whilst the lavers were used for washing the sacrifices. That they were used as fountains of supply, and not as vessels in which the sacrifices were washed, appears from the fact that they rested on bases four cubits square, by three cubits high, and were of the same proportions. (1 Kings vii, 27, 38.) The Hebrew text gives the length, breadth, and height of the bases, but only the length and breadth of the lavers. The Septuagint and Josephus give the former dimensions, and add the height of the lavers—three cubits. Thus, the bottoms of the lavers were four and a half feet above the pavement on which they stood, and their brims, nine feet above it. They were, moreover, provided with wheels, so as to be removed from place to place, as occasion required. That the sacrifices were not immersed in them is evident. The Talmud states that they were washed upon marble tables; and this is the mode for which provision is made in the vision of Ezekiel. (Ezek. xl, 38-43.)
The sea of brass was ten cubits in diameter, and five cubits high; that is, about fifteen feet by seven and a half.[half.] It was elevated on twelve brazen oxen, the height of which is not given. But if we allow them no greater height than the bases of the lavers, the whole height was about twelve feet; a height not suggestive of convenience for immersions.
2. The brazen sea was no part of the tabernacle furniture when God directed Moses to “bring Aaron and his sons unto the door of the tabernacle of the congregation and wash them with water.”—Ex. xl, 12; comp. xxix, 4. “And Moses said unto the congregation, This is the thing which the Lord commanded to be done. And Moses brought Aaron and his sons and washed them with water.”—Lev. viii, 5, 6. Respecting this, the facts are so evident as to admit but one conclusion. (1.) The command given was not to immerse Aaron and his sons, but (rāhatz), to wash them, according to the proper meaning of that word, as already shown, and after the ordinary manner of ablution. (2.) The transaction is thrice described, in the places referred to above; but the laver is not once mentioned, nor any means of immersion. (3.) The place of the washing is so described as to exclude immersion. Thrice repeated, it is still, “at the door,” of the tabernacle. (Lev. viii, 4.) If the priests were immersed, on this occasion, the laver was the only vessel in which it can have been done; and, not only was it so constructed as to render its use impossible, but the language of the account is such as to conceal the fact. But here was no immersion. As commanded, Moses washed Aaron and his sons.
3. When Moses was ordered to make the laver, its purpose was stated: “Aaron and his sons shall wash their hands and their feet thereat; when they go into the tabernacle of the congregation, they shall wash with water, that they die not; or, when they come near to the altar, to minister, to burn offering made by fire unto the Lord. So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.”—Ex. xxx, 19-21. Not only were the priests thus to wash their hands and their feet, but also certain parts of the sacrifices.—“The priests, Aaron’s sons, shall lay the parts, the head and the fat in order upon the wood that is on the fire which is upon the altar; but his inwards and his legs shall he wash in water; and the priest shall burn all on the altar.”—Lev. i, 8, 9, 13; viii, 21; ix, 14.
Should we set aside the arguments arising from the meaning of the word employed,—from the customs of the people as to personal ablutions,—and from the form and elevation of the laver, the present facts discover an insurmountable objection to the idea of immersion. Or, will it be insisted that the priests as they came into the sanctuary at the appointed times of service, successively, climbed to the top of the laver and, balancing on its brim, immersed their hands and feet; and, then, in fulfillment of their official duties, immersed in the water thus fouled, the inwards, or bowels and intestines, and the pieces of the sacrifices, about to be offered to God? The supposition would be indecent and profane. And yet, this is the unavoidable result of demanding immersion, in this case. For, the same language is used in requiring the washing of the priests and of the sacrifices, and there was but one laver, to supply all demands for water at the sanctuary.
4. But, again: On the day of atonement, the high priest was required, at a certain time in the order of observances for the day, being alone in the sanctuary, to “wash his flesh with water in the holy place.”—Lev. xvi, 24. Here, at least, there is no room for controversy. The laver was outside the door of the tabernacle. The priest was within, “in the holy place.” In it, there was no vessel in which an immersion could take place. Immersion was not merely improbable.—It was impossible. The circumstances compel us to accept the language of the place, just as it stands; and to believe that the high priest, on this occasion washed himself, and that he did so, as all washings of the person are performed, “with water,” as an instrumental means; and that it was applied with his own hands to his own person.
5. Living or fresh water is the most familiar Scriptural symbol of the Holy Spirit. This is fully considered elsewhere. In the symbolism of the tabernacle and temple, the water of the lavers and sea of brass was the appointed symbol of that blessed Person, as the source of all cleansing and sanctifying influences. In this view, the fact is instructive, that, in the temple of Ezekiel’s vision, (Ezek. xl-xlviii) there was no laver; but, instead, the waters of the river of life flowed from the spot on which the laver should have stood. Jewish tradition states the laver to have stood on the south side of the door of the tabernacle, which looked toward the east. That was the position of the brazen sea. “He set the sea on the right side of the house, eastward, over against the south.”—1 Kings vii, 39. “On the right side of the east end, over against the south.”—2 Chron. iv, 10. In Ezekiel, “the forefront of the house stood toward the east, and the waters came down from under, from the right side of the house at the south side of the altar.”—Ezek. xlvii, 1. Nor is it unworthy of consideration, that, if the laver was designed as a baptistery or immersion font, the living stream described by Ezekiel was wholly inadequate to such a purpose; being, at that point, but a rivulet, not ankle deep. (Ib. 3-5.)
6. The meaning of the water, taken in connection with the relation which Moses, by divine appointment, sustained to Aaron, suggests the interpretation of the washing of the latter by Moses. Moses was to Aaron “instead of God” (Ex. iv, 16); and since Aaron’s priesthood was typical of that of the Lord Jesus, it follows, that the action of Moses, in washing his brother, and then robing him in the holy garments of the priesthood, was typical of the agency of the Father, in endowing our great High Priest, through the Holy Spirit, with a sinless humanity, (Heb. x, 5-7) and in it, investing him with the eternal priesthood which he now fulfills. This washing of Aaron is to be discriminated from his official anointing. The latter signified the official gifts and qualifications of Christ, whilst the former had respect to his birth and growth in personal holiness. (Luke ii, 52.)
7. The significance of the feet, in the figurative system of the Scriptures, appears in the proverb, which, among the things that the Lord hates, enumerates “feet that be swift in running to mischief.”—Prov. vi, 18. On the other hand, the Psalmist says,—“I turned my feet unto thy testimonies.”—“I refrained my feet from every evil way.”—Ps. cxix, 59, 101. The hands and feet, together, represent, fully, the active energies of man. And the priests washing their hands and feet, when they came to minister at the altar was typical of the active righteousness of the Lord Jesus. This is the more apparent, when associated with the other fact, that in fulfilling the office for which they thus washed themselves, they were required, as already stated, to wash the inwards and the legs of the burnt offerings, (Lev. i, 9, 13; etc.); the inwards, or bowels representing the affections, and the legs the active powers. Thus, the priests and the sacrifices together typified the essential holiness and the active obedience of the Lord Jesus, “who, through the eternal Spirit, offered himself, without spot, to God.”—Heb. ix, 14. In all this, there is still nothing to demand, to suggest, or allow, the idea of immersion. The significance of the rites accords perfectly with all the other irresistible indications, which lead us to the conclusion that under no circumstances was immersion ever used in the washings of the priests, or the rites of the tabernacle and temple service.