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.)