AAR

AARON (H. mountain of strength. A. M. 3819; A. C. 1729; V. 1574), first son of Amram and Jochebed, of the tribe of Levi, brother of Moses and Miriam, was born in the land of Goshen, 115 years after the death of Jacob, and three years before the birth of Moses. His wife's name was Elisheba, who bore him Nadab and Abihu, Eleazar and Ithamar. While Moses was absent in the land of Midian, Aaron remained in Egypt with his people; but, when his brother returned, Aaron went forth to meet him, and from that time co-operated with Moses for the liberation of the Israelites. Aaron was naturally eloquent, and was therefore made spokesman to Moses in presence of Pharoah. As Moses was appointed a God to Pharoah, so Aaron was a Prophet to Moses. While Moses was absent during forty days in the Mount, Aaron yielded to the wishes of the people, and made a golden calf as a symbol of Jehovah, in imitation of the Egyptian god Apis or Mnevis. After the redemption of Israel, Aaron, not unnaturally considering the part he had taken, was appointed High Priest of the Mosaic religion (Lev. viii. Exod. xxix.). His consecration to that office was, at the divine command, solemnised by his brother Moses. Our engraving represents the moment when the prophet, having purified Aaron with water, and put on him the holy vestments, 'poured of the anointing oil upon Aaron's head, and anointed him to sanctify him.'

AAR

A description of the dress he was to wear in his sacred office may be found in Exod. xxviii. We refer to the cut for the breastplate of judgment with cunning work, having four rows of three precious stones each, bearing the names of the twelve tribes 'like the engravings of a signet,' which Aaron was to wear upon his heart when he went into the holy place, for a memorial before Jehovah. The position which Aaron and Moses held, and the power which they exercised, excited against them Korah, of the tribe of Levi, with Dathan and Abiram, and others, who, joining to themselves two hundred and fifty princes of the assembly, men of renown, boldly charged Moses and Aaron with taking too much upon themselves. Moses put the issue on the rebels dying a natural death; and the earth is said to have opened her mouth, and swallowed up Korah and his associates. This only incensed the entire body, who employed threats towards their leaders. On this, Jehovah is represented as preparing to destroy them all, when Aaron, under the direction of Moses, makes an atonement, and the plague is stayed, after 14,700 had died, besides those that had perished with Korah. As, however, the discontent had not disappeared, an appeal is ordered to be made to Jehovah by lot, after the manner of the Arabians, who determine doubtful events by casting lots with their staffs. Accordingly, a rod is taken to represent each of the twelve tribes, to be laid up in the tabernacle: the rod that blossomed betokened on whom the choice and favour of God rested. That rod proved to be Aaron's. These accounts are not without their difficulty to the apprehensions of modern readers; but, in order to form a correct judgment, we must view them, not from our position, but from the position in which the actors stood. It is clear, that, unless the authority of Moses had been sustained, the purposes of God, in the establishment of his religion, would not have been realised. And the question which asks whether Moses and Aaron were disinterested and honest, must be determined, not by this or by any other particular event, but by their general conduct, and the general character of their institutions. Nadab and Abihu were destroyed for offering strange fire before Jehovah. This repeated destruction of life

is deplorable. The benevolent mind cannot but wish that the aims of the leaders of Israel could have been secured at less cost. Years after the death of Nadab and Abihu, Eleazar and Ithamar, Aaron's younger sons, were called to perpetuate the priesthood in their own family. Aaron and the Levites were to have no part of the inheritance in the land, but all the tenth in Israel for their service in the tabernacle. Aaron, as well as Moses, was not permitted to enter with the people into the land of promise, because of the rebellion at the waters of Meribah; but, being conducted to the top of Mount Hor, was there stripped of his priestly garments, which were put on his son Eleazar; after which, Aaron died (Numb. xx.) on the top of Mount Hor (comp. Deut. x. 6. Numb. xxxiii. 38), and was mourned for by the people during the space of thirty days. Mount Hor is a hill of considerable height, which is found in Arabia Petræa, near Wady Musa. It is still named by the Arabs, Harun's Hill. On it a building, called Aaron's tomb, is shown, which is in reality a comparatively modern

structure.

Aaron was no slavish instrument in the hands of Moses. He had a will of his own, and did not fear to give expression to it when he saw fit. In this independence we have a guarantee of the trustworthiness of the Mosaic enterprise, as it affords an evidence that there was no collusion between its two great leaders. An exemplification of our position may be found in the following incident:- Moses, having married an Arab wife, had thereby given dissatisfaction to his brother Aaron and his sister Miriam, who do not stop at general reproaches, but even call in question his authority. From the fact that the chief punishment was made to fall on Miriam, we think it probable that jealousy between the two females was at the bottom of this outbreak of discontent. The divine will, however, interposes: Moses is pronounced guiltless and faithful; Miriam is struck with leprosy. Here are circumstances which would have proved fatal to an impostor. Against the destructive influences of jealousy, suspicion, imputations, and penalties, nothing but an honourable cause could have stood (Numb. xii.).

That the Scriptures do not pretend to give a complete history of its events, or a full picture of its characters, is evident from the fact, that they furnish no details of Aaron's history, till, in his eighty-third year, he is called to bis official duties.

The wisdom of Providence is exemplified in the different gifts which Moses and Aaron possessed. A union of the qualities of both was necessary. Moses was fitted to command; Aaron, to obey. The first had the high power which legislation requires: the second possessed the eloquence which can give effect to great ideas. Had Moses combined the excellences of Aaron with his own, he would have

lost his meekness, and might have forfeited his piety. Had Aaron been unsupported by the strong mind of his brother, his skill in words would have vanished into air. Had Moses been more, or Aaron less, than they severally were, the due proportion of their influence would have been impaired; the martial element would have been superabundant, the religious element would have been defective; and as the soldier was only the forerunner of the priest, so was it essential that Aaron should have his own virtues and his own sphere; nor perhaps can we easily measure the amount of good which the speaking and administrative ability of Aaron con. ferred on the structure of the Mosaic polity. The greatest men are individually unequal to the execution of the grand purposes of God. It is only in Jesus Christ that history presents us with a perfect human model and an all-sufficient Saviour; and, for the carrying forward of his work, most various and diverse ministrations were required and supplied. Ordinary men should be content and thankful, if, unable to command or persuade, they are permitted to stand and wait.' It is equally true, that, in the great vineyard, there is work for every hand, as also there is (will men but be faithful) a hand for every work. How deeply idolatry was engrained in the souls of the Israelites, is proved by the share which Aaron took in the setting-up of the golden calf. To eradicate idolatry was most important, as well as most difficult. was the first great work. The wound, if it could not be healed, must even be cut out. Hence arose the necessity of severe courses, which, if we thoroughly understood their aim and tendency, we should be less prone to reprobate. For the same great purpose was designed the display of the divine symbols, made on Mount Horeb, when Moses, Aaron, and the seventy elders, were admitted into Jehovah's presence (Exod. xxiv. 9, seq. Deut. iv. 10). Two things were to be accomplished, I. That the Israelites, who had been used for centuries to ocular impressions as to divinities, and so needed something in the way of evidence which appealed to the senses, might, in some sense, see the invisible God; and, II. That they who were to be the founders of a system of religion, whose very essence lay in God's absolute spirituality, might not, while they were instructed, receive gross and material notions, but be raised to a pure and lofty conception, of the Creator. These most important results appear to have been signally attained by the interview, when, though the company came nigh to God, beheld awful tokens of his presence, and are even said to have seen the God of Israel,' they were yet duly admonished of the impiety of making any likeness or image of the Almighty; for, as Moses expressly observes, they heard Jehovah speaking to them out of the fire, but saw no similitude. The expression, 'the God of

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