Exodus 29 commentary

Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All believers are spiritual priests, to offer spiritual sacrifices, 1Pe 2:5, washed in the blood of Christ, and so made to our God priests, Re 1:5, 6. They also are clothed with the beauty of holiness, and have received the anointing, 1Jo 2:27. The Spirit of God is called the finger of God, (Lu 11:20, compared with Mt 12:28,) and by him the merit of Christ is applied to our souls. This consecration signifies the admission of a sinner into the spiritual priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ.

A lamb was to be offered upon the altar every morning, and a lamb every evening. This typified the continual intercession which Christ ever lives to make for his church. Though he offered himself but once for all, that one offering thus becomes a continual offering. This also teaches us to offer to God the spiritual sacrifices of prayer and praise every day, morning and evening. Our daily devotions are the most needful of our daily works, and the most pleasant of our daily comforts. Prayer-time must be kept up as duly as meal-time. Those starve their own souls, who keep not up constant attendance on the throne of grace; constancy in religion brings in the comfort of it.

1. And this is the thing that thou shalt do unto them. Since I shall again repeat and more fully explain these things as they are written in Leviticus 9, in the history of the consecration of the tabernacle, it will be sufficient to give nothing more than a brief summary of them here; nor is it my custom to invent mysteries out of vague speculations, Probably the Fr., “de speculations volantes,” suggests the right reading of the Lat. here, viz., alatis for aliis such as may rather gratify than instruct my readers. First, since the whole human race is corrupt and infected with many impurities, so that his uncleanness prevents every single individual from having access to God, Moses, before he consecrates the priests, washes them by the sprinkling of water, in order that they may be no longer deemed to be of ordinary rank. Hence we gather that true purity and innocence, which was but typical in the Law, is found in Christ alone. “For such an high priest became us,” says the Apostle, “who is holy, harmless, undefiled, separate from sinners,” to present Himself before God for us. (Hebrews 7:26.) After they had been washed, God commands that they should be invested with the sacerdotal dress, according to their respective ranks: that the high priest should wear the ephod with the Urim and Thummim, and the mitre with the golden plate, on which shone forth “holiness to Jehovah;” and in the third place, He adds the anointing. This preparation was for the purpose of initiating them, before they performed the office of sacrificing; but it must be observed that, as to this first sacrifice, the duties which were afterwards transferred to Aaron were imposed upon Moses, as if he were the only priest; and, in point of fact, the temporal dignity which he afterwards resigned to his brother, was still in his own hands. What Moses introduces about the division of the victim, we shall more conveniently explain elsewhere, in treating of the offerings, which we have stated to be the third part of the legal worship.

16. And thou shalt slay the ram. Moses had previously been commanded to take the parts of the victim from the hands of Aaron, to propitiate God with them, in order that he and his posterity might be able hereafter to perform the same office; but here a peculiar ceremony is described, that he should smear the right ear, the thumb of the right hand, and the toe of the right foot, both of Aaron and his sons, with the blood of a ram; and then that he should sprinkle them and their garments with the blood which was deposited upon the altar. What we must first observe here is, that the priest must be sprinkled with blood, in order that he may conciliate the favor of God towards himself for the purpose of intercession. Thus the priesthood of Christ was dedicated with blood, so that it might be efficacious to reconcile God with us. The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; for there is scarcely anything more common in Scripture than these metonymies, by which the cleanness of the hands is taken for the integrity of the whole life, and the way, or course, or walk for the direction, or manner of living. It is therefore very appropriate that man’s life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear. And we know that the “odor of a sweet smell” in the sacrifice of Christ was obedience, (Philippians 4:18;) on which account, David, in the spirit of prophecy, introduces himself, saying, “Mine ears hast thou bored.” A. V., “mine ears hast thou opened.” Margin, “Heb., digged.” See C.’s own Commentary, in loco, with Mr. Anderson’s note. Calvin Translation Society’s edition, vol. 2, p. 99. (Psalm 40:6.) If any should object that the tongue is of no less importance, because the priest is the messenger of the Lord of hosts, I answer that the office of teaching is not here referred to, but only that of intercession; wherefore in these three members Moses embraced whatever related to atonement. But we must remember that what is said of the consecration of Christ does not apply to His own person, but refers to the profit of the whole Church; for neither was He anointed for His own sake, nor had He need to borrow “La grace de reconcilier.” — Fr. grace from the blood; but He had regard to His members, and devoted Himself altogether to their salvation, as He himself testifies, “For their sake I sanctify myself.” (John 17:19.)

28. And it shall be Aaron’s. Lest the dignity of the sacred offerings, which are called the holiness of the Lord, should be impaired, strangers are prohibited from partaking of them; for, if it had been permitted that every one should touch them and eat of them, there would have been no distinction between them and ordinary food. Of the priests’ portion some parts were common to all their families; but the holy parts were excepted, to the intent that by this particular instance the reverence due to all might be inculcated. The reference to place has the same object, for it was not lawful to eat what was holy within the walls of their houses, in order that it might be distinguished from their common and ordinary food. For the same reason, whatever remained of it was to be burnt, lest, if the flesh became rank, or the bread moldy, their ill savor and filthy appearance might somewhat detract from the dignity of the holy things; for the infirmity of the ancient people had need of childish rudiments, which might still have a tendency to elevate the minds of the pious to things above. This was the object of all these things, that no corruption should creep in which might pollute or render contemptible the service of God.

Leviticus 8

Leviticus 8:1-3

1. And the LORD spake unto Moses, saying,

1. Loquutus est deinde Jehova ad Mosen, dicendo:

2. Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;

2. Tolle Aharon et filios ejus cure illo, et vestes, et oleum unctionis, et juvencum sacrificii pro peccato: et duos arietes, et canistrum azymorum.

3. And gather thou all the congregation together unto the door of the tabernacle of the congregation.

3. Atque omnem coetum congrega ad ostium tabernaculi conventionis.

36. And thou shalt offer every day a bullock. Since the ancient altar was no less a type of Christ than the priest was, it may naturally be asked, what its expiation could mean, as if there were anything impure or polluted in Christ. But we must remember, what I before adverted to, that no similitude is identical (with the reality); for then the substance and reality of the shadows could not be represented in their perfection. Yet this was an apt similitude, shewing that God could only be propitiated towards the human race by an expiation made with blood. On this account not only was the altar to be cleansed, but; also dedicated to its use, that reconciliation might proceed from it; and this is expressed by the word “sanctify,” especially when it is added, “it shall be the holiness of holinesses,” A.V., “And it shall be an altar most holy.” Ainsworth, in loco, says: “Heb. holinesse of holinesses; i.e., most holy, not only sanctified itself, but sanctifying the gifts that were offered to God upon it." that it may sanctify whatever is put upon it. Others read it in the masculine gender: “Whosoever shall touch it, shall be holy;” and understand it of the priest, who by right of his anointing might approach the altar; but; it rather dignifies the consecration of the altar by its consequence, viz., because it sanctifies the victims themselves. The sum is that the body of Christ, inasmuch as it was offered as a sacrifice, and consecrated with blood, was acceptable to God; so that its holiness washes away and blots out all our uncleanness. We shall speak of the anointing a little further on.

Exodus 30

Exodus 30:1-10

1. And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.

1. Facies et altare suffimenti suffitus, ex lignis Sittim facies illud.

2. A cubit shall be the length thereof, and a cubit the breadth thereof; four-square shall it be: and two cubits shall be the height thereof; the horns thereof shall be of the same.

2. Cubitus longitudo ejus, et cubitus latitudo ejus, quadratum erit: et duo cubiti altitudo ejus: ex ipso cornua ejus.

3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.

3. Teges illud auto puro, tectum ejus vel parietes ejus per circuitum, et cornua ejus: faciesque ei coronam auream per circuitum.

4. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.

4. Duos etiam annulos aureos facies ei infra coronam ejus, in duobus angulis ejus, in utroque latere ejus: et per illos trajicientur vectes ad illud cum ipsis portandum.

5. And thou shalt make the staves of shittim wood, and overlay them with gold.

5. Facies autem vectes illos ex lignis sittim, et teges eos auro.

6. And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.

6. Et pones illud ante velum, quod erit juxta aream testimonii, ante propitiatorium, quod erit super testimonium, ubi conveniam tecum.

7. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

7. Et adolebit super illud Aharon suffitum aromatum singulis matutinis, quando aptabit lucernas adolebit illum.

8. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.

8. Et quando accendet Aharon lucernas inter duas vesperas, adolebit suffitum illum jugiter coram Jehova in generationibus vestris.

9. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.

9. Non offeretis super illud suffitum alium, neque holocaustum, neque minha: sed nec libamen libabitis super illud.

10. And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.

10. Et expiabit Aharon super cornua ejus semel in anno sanguine oblationis pro peccato expiationum: semel in anno expiabit super illud in generationibus vestris. Sanctitas sanctitatum est Jehovae.

38. Now this is that which thou shalt offer. I have thought it well to give the first place among the sacrifices to that daily one which is called the continual sacrifice; for God would have two lambs offered to Him every morning and evening, that the people might perpetually exercise themselves in the recollection of the future reconciliation. But, although the sacrifices were constantly repeated under the Law, inasmuch as their offering had no efficacy in expiating sin, yet it must be observed that, as the priest entered once every year into the holy of holies with blood, so it was profitable that another kind of victim should be daily set before the people’s eyes, in order that they might reflect that they had constant need of being reconciled to God. Propitiation was, therefore, daily made with two lambs, that the Israelites, being reminded of their guilt and condemnation, from the beginning to the end of the day, might learn to fly to God’s mercy. The lamb chosen for this sacrifice was spotless and entire, for the mention of its age (one year) implies its perfection or entireness. It was offered with a cake made with oil, and a libation of wine; and doubtless the ancients were reminded by these symbols that it is not lawful to offer anything tasteless to God. True that God was not gratified by their sweet savor, neither did He desire to accustom the priests to delicacies that they might be epicures under color of religion; for the scent of wine cannot in itself be pleasing to God; but the object of these seasonings was that the people should not rest in the bare and empty figures, but should acknowledge that something better and more excellent underlay them. The savor of the wine and oil, then, was nothing else than the spiritual truth; that the people, for their part., might bring to the sacrifices faith and repentance. And assuredly the external ceremony without the reality would have been mere folly. Even heathen nations partially imitated this rite; whence those words of Horace, —

"Utque sacerdotis fugitivus, liba recuso:” Hor. Epis. 1 10:10.

"And like a runaway from priests, cakes I refuse:"

whereby he implies that cakes were universally offered to idols. But this was a mere blind mimicry, for they looked no higher, but thought that their gods took delight, like, human beings, in sweet and delicate foods; whilst, as I have above hinted, God’s intention was very different; for, by the, external savor, He desired to arouse His people, so that, being affected by a serious feeling of repentance, and by pure faith, they should seek for the remission of their sins, not in these lambs which they saw slain, but in the victim promised to them. They called it the “continual” sacrifice, because God commanded it to be offered continually through all generations; but it appears from Daniel that it was temporary, for it ceased at the coming of Christ; for so speaks the angel: Christ

"shall confirm the covenant with many for one week: and in the midst of the week he shall cause the continual sacrifice, and the oblation (minha) to cease.” A. V., “The sacrifice and the oblation to cease." (Daniel 9:27.)

It is clear that he speaks of this kind of sacrifice. Hence we assuredly gather that by this sacrifice the minds of the people were directed to Christ. But if this was its use and object with the ancients, the profit of it now returns upon us, that we may know that whatever was then shewn under the figure was fulfilled in Christ. God promises that this sacrifice would be to Him “a savor of rest.” See Numbers 28:2. Margin, A. V. “a savor of my rest." We may not, therefore, doubt but that He has been altogether propitiated to us by the sacrifices of His only-begotten Son, and has remitted our sins. But although Christ was once offered, that by that one offering He might consecrate us for ever to God, yet by this daily sacrifice under the Law, we learn that by the benefit of His death pardon is always ready for us, as Paul says The reference here is to 2 Corinthians 7:2, a misprint, I presume, for 6:2. that God continually reconciles Himself to the Church when He sets before it the sacrifice of Christ in the Gospel As to the word minha, מנחה, A. V., “meat offering.” In deriving this word from, נחה, C. follows S. M.; but later lexicographers observe that this verb means to go or lead, and not to offer; while they tell us that the root מנח has been preserved in Arabic, and signifies to give freely. — W. although it is derived from, נחה nachah, which means to offer, still we must consider it to be peculiarly applied to this oblation, which was a kind of appendix to the daily sacrifice. There are some, too, who restrict it to the evening sacrifice alone, but, when it is used in connection with victims, it is also extended generally to other offerings.

42. At the door of the tabernacle “Conventionis:” of the convention. — Lat. of the congregation. This passage shews us in what sense the word מועד mogned, is used, when it is employed in connection with the tabernacle. Some translate it “testimony:” others, “church:” others, “assembly,” (conventum;) others, “appointment,” (constitutum;) but its etymology is sufficiently shewn in this passage; for, when Moses gives the reason of its appellation, he uses the word יגד yagnad, from whence it is derived. What, then, is the tabernacle of the convention? God Himself answers, that it is the place which He has chosen and appointed unto His people, that they may there mutually come to agreement with each other. Some conceive its root to be, עדה gnadah, which is to make protestation as by a solemn rite; but since this is opposed to grammar, I will take what is certain. The word יעד yagnad, in this construction, means to contract or agree with another, or at least to meet for the transaction of mutual business; no word, therefore, has appeared to me more nearly equivalent to it than convention; for the fact that God invited them to familiar colloquy, was of the greatest weight in preserving the modest reverence of the faithful towards the priests. In the next verse He repeats to them, addressing them in the third person, that whosoever shall desire to be reckoned among the Israelites, should not turn away or wander elsewhere; for a law is laid down for all the children of Israel, that they should seek God there. Another confirmation is subjoined, i.e., that this place ought to be sanctified, because God will there magnificently display His glory. In fine, from the whole passage, it appears that God’s design was to keep the people bound to Him by the tie of the Levitical priesthood; yet we must observe that it is God alone who sanctifies both the place and the offerings, as well as the men themselves. Wherefore frivolous is the boast of those who arrogate more than God has conferred upon them. If we believe the Pope, in him is the holiness of holiness; yet, since he does not produce God’s authority for this, but vaunts himself of titles invented without foundation, we may safely laugh at his stupid impudence. But from this and similar passages, our doctrine is taken that Christ ought not to be estimated humanly, but according to His heavenly and divine power. Hence, too, is refuted the boast of the Popish priests that they offer Christ; for we must always ask them, By what authority? since God claims for Himself alone this right of sanctifying those who exercise the lawful priesthood.

46. And they shall know that I am the Lord. In these words God signifies that He has not only been the deliverer of His people on one occasion, but with the object of presiding over their welfare, and of demonstrating practically that He dwells among them. He, moreover, appointed the sanctuary to be the symbol of His presence, and, as it were, its pledge; from whence He would have the rule of piety proceed, and be sought for by His worshippers.

Numbers 28

Numbers 28:1-15

1. And the LORD spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.

2. Praecipe filiis Israel, et dic eis, Oblationem meam, panem meum in oblationibus meis ignitis in odorem quietis meae custodietis, ut offeraris mihi tempore suo.

3. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering.

3. Dices praeterea illis, Haec est oblatio ignita quam i Jehovah, agnos anniculos immaculatos duos quotidie holocaustum juge.

4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;

4. Agnum unum facies mane, et agnum alterum inter duas vesperas.

5. And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil.

5. Et offeres decimam partem epha similac et in minham permistae oleo contuso, cum quarta parte hin.

6. It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.

6. Istud est holocaustum juge quod factum est in monte Sinai, in odorem quietis, oblationem ignitam Jehovae.

7. And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD for a drink offering.

7. Porro libamen ejus quartam partem hin per singulos agnos in sanctuario liba libamen sechar Jehovae.

8. And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the LORD.

8. Agnum autem alterum facies inter duas vesperas, secundum oblationem matutinam, et secundum libamen ejus facies oblationem ignitam, in odorem quietis Jehovae.

9. And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink-offering thereof:

9. Die vero Sabbathi facies duos agnos anniculos immaculatos, et duas decimas ephi similae in minham permistae oleo, et libamen ejus.

10. This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.

10. Istud est holocaustum Sabbathi, in Sabbatho suo ultra holocaustum juge in libamen ejus.

11. And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot;

11. Similiter in capitibus mensium vestrorum offeretis holocaustum Jehovae: juvencos filios bovis duos, et arietem unum, agnos anniculos immaculatos septem.

12. And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram;

12. Et tres declinus epbi similae in minham permixtae oleo in juvencos singulos, et duas declinus ephi similae in minham permixtae oleo in singulos arietes.

13. And a several tenth deal of flour mingled with oil for a meat offering unto one lamb, for a burnt offering of a sweet savour, a sacrifice made by fire unto the LORD.

13. Et singulas decimas oblationem similae in minham permixtsa oleo, in singulos agnos, holocaustum odoris quietis, oblatio ignita Jehovae.

14. And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year.

14. Haec autem libamina eorum e vino: dimidium hin etiam in singulos juvencos, et tertia pars hin in arietem, et quarta pars hin in singulos agnos. Hoc est holocaustum singulorum mensium per singulos menses anni.

15. And one kid of the goats for a sin offering unto the LORD shall be offered, beside the continual burnt offering, and his drink offering.

15. Et hircus caprarum unus in sacrificium pro peccato fiet Jehovae, procter holocaustum juge, et libamen ejus.

CHAPTER 29

Ex 29:1-35. Consecrating the Priests and the Altar.

1. hallow them, to minister unto me in the priest's office--The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.

this is the thing that thou shalt do--Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.

4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

wash them with water. And ... take the garments--The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Is 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Psa 45:7; Is 61:1; 1Jo 2:27), and as he was officially a type of Christ (He 7:26; Joh 3:34; also Mt 3:16; 11:29).

10-22. And thou shalt cause a bullock to be brought before the tabernacle--This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See He 7:26, 27; 10:14).

35. seven days shalt thou consecrate them--The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (He 9:1; 10:1).

Ex 29:36, 37. Consecration of the Altar.

36. and thou shalt cleanse the altar--The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mt 23:19). It was thenceforth associated with the services of religion.

Ex 29:38-46. Institution of Daily Service.

38. two lambs of the first year day by day continually--The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.

Take one young bullock - This consecration did not take place till after the erection of the tabernacle. See Lev 8:9-14.

Unleavened bread - Three kinds of bread as to its form are mentioned here, but all unleavened:

1. מצות matstsoth, unleavened bread, no matter in what shape. See Exo 12:8.

2. חלת challoth, cakes, pricked or perforated, as the root implies.

3. רקיקי rekikey, an exceeding thin cake, from רק rak, to be attenuated, properly enough translated wafer. The manner in which these were prepared is sufficiently plain from the text, and probably these were the principal forms in which flour was prepared for household use during their stay in the wilderness.

These were all waved before the Lord, Exo 29:24, as an acknowledgment that the bread that sustains the body, as well as the mercy which saves the soul, comes from God alone.

Thou - shalt wash them - This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God; 2Cor 7:1.

Thou shalt take the garments - As most offices of spiritual and secular dignity had appropriate habits and insignia, hence, when a person was appointed to an office and habited for the purpose, he was said to be invested with that office, from in, used intensively, and vestio, I clothe, because he was then clothed with the vestments peculiar to that office.

Then shalt thou take the anointing oil - It appears, from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz., the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,

1. That no man could foretell events unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.

2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being Divinely qualified for the due performance of his sacred functions.

3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.

Hence kings were inaugurated by anointing with oil. Two of these officers only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint, and משיח mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title mashiach, the anointed one, but Jesus the Christ. He alone is King of kings and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח hammashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus the Christ.

Shall put their hands upon the head of the bullock - By this rite the animal was consecrated to God, and was then proper to be offered in sacrifice. Imposition of hands also signified that they offered the life of this animal as an atonement for their sins, and to redeem their lives from that death which, through their sinfulness, they had deserved. In the case of the sin-offering and trespass-offering, the person who brought the sacrifice placed his hands on the head of the animal between the horns, and confessed his sin over the sin-offering, and his trespass over the trespass-offering, saying, "I have sinned, I have done iniquity; I have trespassed, and have done thus and thus; and do return by repentance before thee, and with this I make atonement." Then the animal was considered as vicariously bearing the sins of the person who brought it - Exo 29:14

It is a sin-offering - See Clarke's note on Gen 4:7; See Clarke's note on Gen 13:13; See Clarke's note on Lev 7:1, etc.

It is a burnt-offering - See Clarke's note on Lev 7:1, etc.

The other ram - There were two rams brought on this occasion: one was for a burnt-offering, and was to be entirely consumed; the other was the ram of consecration, Exo 29:22, איל מלאים eil milluim, the ram of filling up, because when a person was dedicated or consecrated to God, his hands were filled with some particular offering proper for the occasion, which he presented to God. Hence the word consecration signifies the filling up or filling the hands, some part of the sacrifice being put into the hands of such persons, denoting thereby that they had now a right to offer sacrifices and oblations to God. It seems in reference to this ancient mode of consecration, that in the Church of England, when a person is ordained priest, a Bible is put into his hands with these words, "Take thou authority to preach the word of God, etc. The filling the hands refers also to the presents which, in the eastern countries, every inferior was obliged to bring when brought into the presence of a superior. Thus the sacrifice was considered, not only as an atonement for sin, but also as a means of approach and as a present to Jehovah.

Take of his blood - The putting the blood of the sacrifice on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify that they should dedicate all their faculties and powers to the service of God; their ears to the hearing and study of his law, their hands to diligence in the sacred ministry and to all acts of obedience, and their feet to walking in the way of God's precepts. And this sprinkling appears to have been used to teach them that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us that something infinitely better is shadowed out, and that we can do nothing holy and pure in the sight of a just and holy God, but through the blood of atonement? See Clarke's note on Exo 30:20.

The fat and the rump - The rump or tail of some of the eastern sheep is the best part of the animal, and is counted a great delicacy. They are also very large, some of them weighing from twelve to forty pounds' weight; "so that the owners," says Mr. Ludolf, in his History of Ethiopia, "are obliged to tie a little cart behind them, whereon they put the tail of the sheep, as well for the convenience of carriage, and to ease the poor creature, as to preserve the wool from dirt, and the tail from being torn among the bushes and stones." An engraving of this kind of sheep, his tall, cart, etc., may be seen at p. 53 of the above work.

And one loaf of bread - The bread of different kinds, (see Clarke on Exo 29:2 (note)), in this offering, seems to have been intended as a minchah, or offering of grateful acknowledgment for providential blessings. The essence of worship consisted in acknowledging God,

1. As the Creator, Governor, and Preserver of all things, and the Dispenser of every good and perfect gift.

2. As the Judge of men, the Punisher of sin, and he who alone could pardon it.

The minchahs, heave-offerings, wave-offerings, and thank-offerings, referred to the first point. The burnt-offerings, sin-offerings, and sacrifices in general, referred to the second.

For a wave-offering - See Clarke's note on Lev 7:1 etc., where an ample account of all the offerings, sacrifices, etc., under the Mosaic dispensation, and the reference they bore to the great sacrifice offered by Christ, is given in detail.

Thou shalt receive them of their hands - Aaron and his sons are here considered merely as any common persons bringing an offering to God, and not having, as yet, any authority to present it themselves, but through the medium of a priest. Moses, therefore, was now to Aaron and his sons what they were afterwards to the children of Israel; and as the minister of God he now consecrates them to the sacred office, and presents their offerings to Jehovah.

The breast of the wave-offering, and the shoulder of the heave-offering - As the wave-offering was agitated to and fro, and the heave-offering up and down, some have conceived that this twofold action represented the figure of the cross, on which the great Peace-offering between God and man was offered in the personal sacrifice of our blessed Redeemer. Had we authority for this conjecture, it would certainly cast much light on the meaning and intention of these offerings; and when the intelligent reader is informed that one of the most judicious critics in the whole republic of letters is the author of this conjecture, viz., Houbigant, he will treat it with respect. I shall here produce his own words on this verse:

Hic distinguuntur, תנופה et תרומה, ut ejusdem oblationis caeremoniae duae. In תנופה significatur, moveri oblatam victimam huc et illuc, ad dextram et ad sinistram. In תרומה sursum tolli, et sublatam rursus deprimi; nam pluribus vicibus id fiebat. Rem sic interpretantur Judaei; et Christianos docent, quanquam id non agentes, sic adumbrari eam crucem, in quam generis humani victima illa pacifica sublata est, quam veteres victimae omnes praenunciabant. "The heave-offering and wave-offering, as two ceremonies in the same oblation, are here distinguished. The wave-offering implies that the victim was moved hither and thither, to the right hand and to the left; the heave-offering was lifted up and down, and this was done several times. In this way the Jews explain these things, and teach the Christians, that by these acts the cross was adumbrated, upon which that Peace-offering of the human race was lifted up which was prefigured by all the ancient victims."

The breast and the shoulder, thus waved and heaved, were by this consecration appointed to be the priests' portion for ever; and this, as Mr. Ainsworth piously remarks, "taught the priests how, with all their heart and all their strength, they should give themselves unto the service of the Lord in his Church." Moses, as priest, received on this occasion the breast and the shoulder, which became afterwards the portion of the priests; see Exo 29:28, and Lev 7:34. It is worthy of remark, that although Moses himself had no consecration to the sacerdotal office, yet he acts here as high priest, consecrates a high priest, and receives the breast and the shoulder, which were the priests' portion! But Moses was an extraordinary messenger, and derived his authority, without the medium of rites or ceremonies, immediately from God himself. It does not appear that Christ either baptized the twelve apostles, or ordained them by imposition of hands; yet, from his own infinite sufficiency, he gave them authority both to baptize, and to lay on hands, in appointing others to the work of the sacred ministry. Exo 29:29

The holy garments - shall be his son's after him - These garments were to descend from father to son, and no new garments were to be made.

Seven days - The priest in his consecration was to abide seven days and nights at the door of the tabernacle, keeping the Lord's watch. See Lev 8:33, etc. The number seven is what is called among the Hebrews a number of perfection; and it is often used to denote the completion, accomplishment, fullness, or perfection of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect consecration: and intimated to the priest that his whole body and soul, his time and talents, should be devoted to the service of God and his people.

The number seven, which was a sacred number among the Hebrews, was conveyed from them down to the Greeks by means of the Egyptian philosophy, from which they borrowed most of their mysteries; and it is most likely that the opinion which the Greeks give is the same that the original framers of the idea had. That there was some mystical idea attached to it, is evident from its being made the number of perfection among the Hebrews. Philo and Josephus say that the Essenes, an ancient sect of the Jews, held it sacred "because it results from the side of a square added to those of a triangle." But what meaning does this convey? A triangle, or triad, according to the Pythagoreans, who borrowed their systems from the Egyptians, who borrowed from the Jews, was the emblem of wisdom, as consisting of beginning (Monad), middle (Duad), and end (Triad itself); so wisdom consists of three parts - experience of the past, attention to the present, and judgment of the future. It is also the most penetrating of all forms, as being the shape of the wedge; and indestructibility is essential to it, as a triangle can never be destroyed. From those three properties it was the emblem of spirit. The square, solid, and tetrad, by the same system were interchangeable signs. Now a square is the representation of a solid or matter, and thus the number seven contains within itself the properties of both the triangle or solid, and the square or tetrad, i.e., is all emblem of body and spirit; comprehends both the intellectual and natural world; embraces the idea of God, the chief of spirits or essences; and all nature, the result of his power; thus a very fit emblem of perfection. It is perhaps in this way that we must explain what Cicero, Tusc. Quest., lib. i., cap. 10, says of the number seven, where he calls it the knot and cement of all things; as being that by which the natural and spiritual world are comprehended in one idea. Thus the ancient philosophers spoke of numbers, themselves being the best judges of their own meaning.

But a stranger shall not eat thereof - That is, no person who was not of the family of Aaron - no Israelite, and not even a Levite.

Burn the remainder with fire - Common, voluntary, and peace-offerings, might be eaten even on the second day; see Lev 7:16; Lev 19:5, Lev 19:6. But this being a peculiar consecration, in order to qualify a person to offer sacrifices for sin, like that great sacrifice, the paschal lamb, that typified the atonement made by Christ, none of it was to be left till the morning lest putrefaction should commence, which would be utterly improper in a sacrifice that was to make expiation for sin, and bring the soul into a state of holiness and perfection with God. See Clarke's note on Exo 12:10.

Thou shalt cleanse the altar - The altar was to be sanctified for seven days; and it is likely that on each day, previously to the consecration service, the altar was wiped clean, and the former day's ashes, etc., removed.

Whatsoever touches the altar shall be holy - To this our Lord refers Mat 23:19, where he says the altar sanctifies the gift; and this may be understood as implying that whatever was laid on the altar became the Lord's property, and must be wholly devoted to sacred uses, for in no other sense could such things be sanctified by touching the altar.

One lamb thou shalt offer in the morning - These two lambs, one in the morning, and the other in the evening, were generally termed the morning and evening daily sacrifices, and were offered from the time of their settlement in the promised land to the destruction of Jerusalem by the Romans. The use of these sacrifices according to the Jews was this: "The morning sacrifice made atonement for the sins committed in the night, and the evening sacrifice expiated the sins committed during the day."

A tenth deal of flour - Deal signifies a part, from the Anglo-Saxon word, to divide; hence, a part, a portion taken from the whole. From Num 28:5 we learn that this tenth deal was the tenth part of an ephah, which constituted what is called an omer. See Exo 16:36; and see Clarke's note on Exo 16:16 of the same chapter, where an account is given of different measures of capacity among the Hebrews. The omer contained about three quarts English.

The fourth part of a hin - The hin contained one gallon and two pints. The fourth part of this was about one quart and a half of a pint.

Drink-offering - A libation poured out before the Lord. See its meaning, Lev 7:1, etc.

There I will meet with the children of Israel - See Clarke's note on Exo 25:22.

I will sanctify - both Aaron and his sons - So we find the sanctification by Moses according to the Divine institution was only symbolical; and that Aaron and his sons must be sanctified, i.e., made holy, by God himself before they could officiate in holy things. From this, as well as from many other things mentioned in the sacred writings, we may safely infer that no designation by man only is sufficient to qualify any person to fill the office of a minister of the sanctuary. The approbation and consecration of man have both their propriety and use, but must never be made substitutes for the unction and inspiration of the Almighty. Let holy men ordain, but let God sanctify; then we may expect that his Church shall be built up on its most holy faith.

I will dwell among the children of Israel - This is the great charter of the people of God, both under the Old and New Testaments; see Exo 25:8; Lev 26:11, Lev 26:12; 2Cor 6:16; Rev 21:3. God dwells Among them: he is ever to be found in his Church to enlighten, quicken, comfort, and support it; to dispense the light of life by the preaching of his word, and the influences of his Spirit for the conviction and conversion of sinners. And he dwells In those who believe; and this is the very tenor of the New Covenant which God promised to make with the house of Israel; see Jer 31:31-34; Eze 37:24-28; Heb 8:7-12; and 2Cor 6:16. And because God had promised to dwell in all his genuine followers, hence the frequent reference to this covenant and its privileges in the New Testament. And hence it is so frequently and strongly asserted that every believer is a habitation of God through the Spirit, Eph 2:22. That the Spirit of God witnesses with their spirits that they are the children of God, Rom 8:16. That the Spirit of Christ in their hearts enables them to call God their Father, Gal 4:6. And that if any man have not this Spirit, he is none of his, Rom 8:9, etc. And hence St. Paul states this to be the sum and substance of apostolical preaching, and the riches of the glory of the mystery of the Gospel among the Gentiles, viz., Christ In you the hope of glory; whom, says he, we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect In Christ Jesus; Col 1:27, Col 1:28.

And they shall know that I am the Lord their God - That is, They shall acknowledge God, and their infinite obligations to him. In a multitude of places in Scripture the word know should be thus understood.

That I may dwell among them - For without this acknowledgment and consequent dependence on and gratitude and obedience to God, they could not expect him to dwell among them.

By dwelling among the people God shows that he would be a continual resident in their houses and in their hearts; that he would be their God - the sole object of their religious worship, to whom they should turn and on whom they should trust in all difficulties and distresses; and that he would be to them all that the Creator could be to his creatures. That in consequence they should have a full conviction of his presence and blessing, and a consciousness that He was their God, and that they were his people. Thus then God dwells among men that they may know him; and they must know him that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling Savior; and he who does not continue to know - to acknowledge, love, and obey him, cannot retain him as his Preserver and Sanctifier. From the beginning of the world, the salvation of the souls of men necessarily implied the indwelling influences of God. Reader, hast thou this salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. "He," says an old writer, "who has pardon may look his judge in the face."

They were to be consecrated at the door of the tabernacle - God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for them to be consecrated in, who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. Here they were to be washed, signifying that they must be clean who bear the vessels of the Lord, Isa 52:11. And they were to be clothed with the holy garments, to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.

The high priest was to be anointed with the holy anointing oil - That the church might be filled with the sweet favour of his administrations, and in token of the pouring out of the Spirit upon him, to qualify him for his work.

There must be a sin - offering, to make atonement for them. The law made them priests that had infirmity; and therefore they must first offer for their own sin, before they could make atonement for the people, Heb 7:27,28. They were to put their hand on the head of their sacrifice; confessing that they deserved to die for their own sin, and desiring that the killing of the beast might be accepted as a vicarious satisfaction. It was used as other sin - offerings were; only, whereas the flesh of other sin - offerings was eaten by the priests, in token of the priests taking away the sin of the people, this was appointed to be all burnt without the camp, to signify the imperfection of the legal dispensation, for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest, and a better sacrifice.

There must be a burnt - offering, a ram wholly burnt, in token of the dedication of themselves wholly to God, as living sacrifices, kindled with the fire, and ascending in the flame of holy love. This sin - offering must be offered, and then the burnt - offering, for till guilt be removed no acceptable service can be performed.

There must be a peace - offering; it is called the ram of consecration, because there was more in this, peculiar to the occasion, than in the other two. In the burnt - offering God had the glory of their priesthood, in this they had the comfort of it. And in token of a mutual covenant between God and them, the blood of this sacrifice was divided between God and them, part of the blood was sprinkled upon the altar round about, and part upon them, upon their bodies, and upon their garments. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify, that it was all as it were enclosed and taken in for God, the tip of the ear, and the great toe not excepted. And the blood and oil signified the blood of Christ, and the graces of the Spirit, which constitute and compleat the beauty of holiness, and recommend us to God. The flesh of the sacrifice, with the meat - offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship.

Part of it was to be first waved before the Lord, and then burnt upon the altar, these were first put into the hands of Aaron to be waved to and fro in token of their being offered to God, and then they were to be burnt upon the altar, for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to wait at his table, taking the meat of his altar from their hands. Here, in a parenthesis as it were, comes in the law concerning the priests part of the peace - offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part.

The other part of the flesh of the ram, and of the bread, Aaron and his sons were to eat at the door of the tabernacle, to signify that he not only called them servants but friends. He supped with them, and they with him. Their eating of the things wherewith the atonement was made, signified their receiving the atonement, their thankful acceptance of the benefit of it, and their joyful communion with God thereupon.

Seven days shalt thou consecrate them - Though all the ceremonies were performed on the first day, yet, they were not to look upon their consecration as compleated till the seven days end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight of it. This was to be observed in after ages: he that was to succeed Aaron in the high priesthood, must put on the holy garments seven days together, in token of a deliberate advance into his office, and that one sabbath might pass over him, in his consecration. Every day of the seven, in this first consecration, a bullock was to be offered for a sin - offering, which was to intimate, That though atonement was made, yet they must still keep up a penitent sense of sin, and often repeat the confession of it. That those sacrifices which were thus offered day by day, could not make the comers there unto perfect, for then they would have ceased to be offered; Heb 10:1,2. They must therefore expect the bringing in of a better hope. Now this consecration of the priests was a shadow of good things to come. Our Lord Jesus is the great high priest of our profession, called of God to be so consecrated for evermore, anointed with the Spirit above his fellows, whence he is called Messiah, the Christ; clothed with the holy garments, even with glory and beauty; sanctified by his own blood, not that of bullocks and rams. All believers are spiritual priests, to offer spiritual sacrifices, 1Pet 2:5, washed in the blood of Christ, and so made to our God priests, Rev 1:5,6. They also are clothed with the beauty of holiness, and have received the anointing, 1John 2:27. His blood sprinkled upon the conscience, purgeth it from dead works, that they may, as priests, serve the living God. The Spirit of God is called the finger of God (Lu 11:20, compared with Mt 12:28,) and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness, both in the ordainers, and in the ordained, as those that are employed in a great work, and intrusted with a great charge.

The consecration of the altar, seems to have been coincident with that of the priests; and the sin - offerings, which were offered every day for seven days together, had reference to the altar, as well as the priests. And atonement was made for the altar. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mt 23:19. Christ is our altar, for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John 17:19.

This daily service, a lamb offered upon the altar every morning, and every evening, typified the continual intercession which Christ ever lives to make in the virtue of his satisfaction for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. And this teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgment of our dependence upon him, and our obligations to him.

A tenth deal, or tenth part of an Ephah, is about three quarts. A hin is five quarts.

1 AND this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priests office. Take one young bullock, and two rams without blemish ;

See Exod. 12. 5. Mal. 1. 13, 14.

Marginal references: Lev. 8. 1, [illegible: 1+ letters]

2 And unleavened bread, and cakes unleavened, tempered with oyl, and wafers unleavened, anointed with oil: of wheaten flower shalt thou make them.

To shew that the Priests should be, and that Christ really was, free from all malice and hypocrisie, both which are compared to leaven, Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed.

Marginal references: Lev. 6. 20.

3 And thou shalt put them into one basket, and bring them in the basket with the bullock and the two rams.

To the door of the Tabernacle, as it follows ver. 4.

4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water .

Taken out of that laver, Exod. 30. 18. This signified the universal pollution of all men, and the absolute need they have of washing, especially when they are to draw nigh to God. And this outward washing was onely typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God.

5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breast-plate, and gird him with the curious girdle of the ephod .

Not about the loins, but about the paps, or breast, as Christ and his ministers are represented, Rev. 1. 13. The linnen breeches are here omitted, because they were put on privately before they came to the door of the Tabernacle, where the other things were put on.

Marginal references: chap. 28.

6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

(i. e.) The plate of gold, chap. 28. 36. as appears by comparing Lev. 8. 9.

7 Then shalt thou take the anointing oyl, and pour it upon his head, and anoint him .

Which signified the gifts and graces of the holy ghost, wherewith Christ was, and the Priests ought to be, replenished. See Isa. 61. 1. 1 Ioh. 2. 27. But here ariseth a difficulty; for this anointing is sometimes spoken of, as peculiar to the Highpriest, as Lev. 21. 10. sometimes as common to all the Priests, Exod. 30. 30. and 40. 14, 15. which may be thus reconciled, The oil was sprinkled upon all the Priests and their right ears, thumbs and toes and their garments, ver. 20, 21. Lev. 8. 30. but it was poured out upon the head onely of the High-priest, Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows, Psal. 45. 7. Heb. 1. 9.

Marginal references: chap. [illegible: 1 word] ▪

9 And thou shalt gird them with girdles (Aaron and his sons) and put the bonnets on them: and the priests office shall be theirs, for a perpetual statute : and thou shalt consecrate Aaron and his sons.

So long as the Iewish Pedagogy and Policy lasts.

Marginal references: Heb. bind.; Heb. fill the hand of.; chap. 28. 41.

10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock .

To signify that they offered it for themselves and for their own sins, which the offerer performing this rite was to confess, Lev. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes, and to testify their faith in the future sacrifice of Christ, upon whom their sins were to be laid, and by whose blood they were expiated, and that they humbly begged Gods mercy in pardoning their sins and accepting them to and in their holy office.

Marginal references: Lev. 1. 4.

11 And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.

Moses, who though no Priest yet for this time and occasion was called by God to this work.

12 And thou shalt take of the bloud of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

Not of incense, as some would have it, but of the burnt-offerings, as may appear, 1. because it was that altar at the bottom whereof the bloud was to be poured, as it is here expressed: but that was not done at the altar of Incense, as is evident and confessed. Compare Lev. 16. 18, &c. 2. it was that altar, upon which the parts of the sacrifices were burnt, as it here follows ver. 13. for there is no distinction here between the two altars. It is true, in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense, Lev. 4. 7. But it must be considered, 1. that the blood was not poured out at the bottom of that altar. 2. because Aaron and his sons were not yet compleat Priests, but private persons, and therefore did this at the same altar which the people used in their sin offerings, Lev. 4. 25, 30.

Marginal references: chap. 27. 2. and 30. 2.

13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them , and burn them upon the altar.

The parts which in all sacrifices were burned unto God, Lev. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts, or the dedication of the best of all sacrifices, and of their inward and best parts to God and his service.

Marginal references: It seemeth by anatomy, and the Hebrew Doctors to be the midriff.

14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin-offering .

To wit, for the high-priest, as is plain from the whole context and therefore ought to be burnt, by that law, Lev. 4. There was indeed a law, that that sin-offering, whose blood was not carried into the Tabernacle, which was the case here, should not be burnt, but eaten, Lev. 6. 30. and 10. 18. But that concerned the people, not the priests, who did not eat, but burn, their own sin-offerings, Leviticus 4. 3, 12.

16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar .

Which signifies, that not onely our persons, but our very Altars and Sacrifices and best services need the sprinkling of Christs blood upon them to render them acceptable to God.

18 And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the LORD: it is a sweet savour , an offering made by fire unto the LORD.

Heb. A savour of rest, wherewith God will be well-pleased, and for which, as representing Christ who offered up himself, he will graciously accepte of the offerings of the priests for themselves and for the people.

19 And thou shalt take the other ram : and Aaron and his sons shall put their hands upon the head of the ram.

For a peace-offering. So here were all the three sorts of sacrifices, which were afterwards to be offered by them for the people.

20 Then shalt thou kill the ram, and take of his bloud, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand , and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

These parts are conscerated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office.

These parts are conscerated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office.

These parts are consecrated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office.

22 Also thou shalt take of the ram the fat, and the rump, and the fat that covereth the inwards, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder: for it is a ram of consecration:

s Of the Priests in their office. Therefore the right shoulder was burnt, which in other sacrifices was given to the Priest.

24 And thou shalt put all in the hands of Aaron, and in the hands of his sons, and shalt wave them for a wave-offering before the LORD.

Either toss them from one hand to another, as giving all from themselves to God; or shake them to and fro, towards the several parts of the world, to note Gods dominion over all places and people, and the extent of that true and great sacrifice, represented in these types, to all.

Marginal references: Or, Shake to and fro.

26 And thou shalt take the breast of the ram of Aarons consecrations, and wave it for a wave-offering before the LORD, and it shall be thy part

To wit, the breast alone, whereas both shoulder and breast were given to Aaron afterwards: the reason whereof might be, either because Moses was not a proper and compleat Priest, as Aaron afterward was, but onely appointed by God for this time to do that work: Or because now there were in a manner two Priests, the one consecrating, to wit, Moses, the other consecrated, to wit, Araon, and therefore these parts were divided, the breast given to the former to be eaten, the shoulder offered unto God for the latter, verse 22. he being not yet a perfect Priest and therefore not in a capacity of eating it.

Marginal references: Lev. 8. 29

27 And thou shalt sanctifie the breast of the wave-offering, and the shoulder of the heave-offering, which is waved, and which is heaved up of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons

This was done by throwing the parts upward and catching them again.

The words may be rendred thus, of which, breast and shoulder of the ram, shall be Aarons portion, and of which shall be the portion of his sons: So there is onely an Ellipsis of the verb substantive, which is most common, and the Hebrew prefix Lamed designs a thing belonging to the person to whom that is prefixed, as it is in other like cases, as Gen. 40. 8. D[illegible: 1+ letters]t. 1. 17. Psal. 47. 9.

Marginal references: Lev. 7. 34. Num. 18. 18. Deu. 18. 3.

28 And it shall be Aarons and his sons, by a statute for ever, from the children of Israel: for it is an heave-offering : and it shall be an heaveoffering from the children of Israel, of the sacrifice of their peace-offerings, even their heave-offering unto the LORD.

Under which is comprehended also the wave-offering, as plainly appears both from the context, and from the parity of reason, these offerings being of the same nature and designed for the same purpose.

29 And the holy garments of Aaron shall be his sons after him, to be anointed therein, and to be consecrated in them.

(i. e.) His eldest sons successively.

By some other Priest, there being no other higher person who could do it, and therefore the necessity of it made it warrantable.

30 And that son that is priest in his stead, shall put them on seven dayes when he cometh into the tabernacle of the congregation, to minister in the holy place .

For so long the solemnity of the consecration lasted, ver. 35.

Both that strictly so called, and in the most holy place: for as none could go into the most holy place except the High-Priest, so there were some things to be done in the holy place, which none but he could do. See Levit. 4. 7, 8.

Marginal references: Heb. he of his sons.; Num. 20. 2[illegible: 1+ letters].

31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place .

In the Court-yard at the door of the Tabernacle, where it was both boiled and eaten, as appears from this and the next verse, and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering, though they were of the people, who were not admitted into any other Holy place but this.

33 And they shall eat those things wherewith the atonement was made to consecrate, and to sanctifie them: but a stranger shall not eat thereof, because they are holy.

(i. e.) The remainders of the oblations mentioned verse 32.

(i. e.) One who is not of the Priestly race, whereas in other peace-offerings the offerer did eat a part.

34 And if ought of the flesh of the consecrations, or of the bread remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.

According to the Law of all Peace-offerings, except those which were vows or voluntary offerings, Levit. 7. 16, 17. which these were not, compare Exod. 12. 10.

36 And thou shalt offer every day a bullock for a sin-offering for atonement : and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctifie it.

As well for the Priests, as for the Altar, both which as they were or might be polluted, so they needed the sprinkling of this blood to sanctifie them, to shew that all persons and things were fitted for Gods service and accepted by him onely for and thorough the blood of Christ.

36 Seven dayes thou shalt make an atonement, for the altar, and sanctifie it: and it shall be an altar most holy : whatsoever toucheth the altar shall be holy .

As appears from the following reason, because it was not onely holy in it self, but by its touch communicated a legal Holiness to other things.

This may be understood either 1. Of persons, as a caution that none should touch the Altar but holy and consecrated persons. Or rather 2. Of things, yet not of all things, for polluted things were not made holy by the touch of holy things, which is affirmed Hagga. 2. 12. but of things belonging to the Altar of offerings which by Gods appointment were to be offered, which were sanctified by being laid upon this Altar, and therefore the Altar was greater and more holy than the gift, as our blessed Saviour notes, Matth. 23. 19.

Marginal references: chap. 40. 1[illegible: 1+ letters].; Or, [illegible: 1 word] ▪ Lev. 6. 18.; chap. 30. 29.

38 Now this is that which thou shalt offer upon the altar, two lambs of the first year day by day continually ,

This is the chief end and use of this Altar, though it served also for other sacrifices.

To shew partly, that men do daily contract new defilement, and daily need new pardons; and partly that God is not onely to be Worshipped upon Sabbath-dayes and other set and solemn times, but every day.

Marginal references: Numb. 28. [illegible: 1 word]; Dan. 12. [illegible: 1 word]

39 The one lamb thou shalt offer in the mornning , and the other lamb thou shalt offer at even .

Which two seasons were selected, as most commodious, that men might both begin and end their worldly actions and businesses with God, and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all.

Which two seasons were selected, as most commodious, that men might both begin and end their worldly actions and businesses with God, and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all.

Marginal references: Heb. [illegible: 1 word] the two eve[illegible: 1+ letters]

40 And with the one lamb a tenth-deal of flour, mingled with the fourth part of an hin of beaten oil, and the fourth part of a hin of wine, for a drink-offering.

The tenth part of an Ephah, as is evident from Numb. 28. 5. which is an Omer, Exod. 16. 36.

An Hin was a measure for liquid things, as the Ephah was for dry things, containing six pints of our measure.

42 This shall be a continual burnt-offering throughout your generations, at the door of the tabernacle of the congregation before the LORD where I will meet you, to speak there unto you.

Either 1. At which door, for there the Lord stood and talked with Moses, Exod. 33. 9, 10. Or rather 2. In which Tabernacle, to wit in the innermost part of it, because that was the principal place where God did ordinarily reside and meet with his people, Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle, and that with Moses onely, not with the people, with whom he is said to meet in this place, verse 43. Adde to this, that the place where God meets them is the same place which is sanctified by his glory, and that was the Tabernacle, verse 43. as it is expressed in our Translation, and sufficiently implyed in the Hebrew, by a common Ellipsis of the pronoun it, i. e. that place where I meet with you, to wit, the Tabernacle, shall be, &c.

Marginal references: Heb. of [illegible: 1 word] ing.

43 And there I will meet with the children of Israel: and the tabernacle shall be sanctified by my glory .

(i. e.) By my glorious presence and appearance, of which see Exod. 40. 34. 35. Levit. 9. 24.

Marginal references: Or, Isra[illegible: 1+ letters].

45 And I will dwell amongst the children of Israel, and will be their God.

By my special grace, and favour, and blessing, for by his essence he fills all places.

Marginal references: chap. 25. [illegible: 1+ letters]. Lev. 26. 1[illegible: 1+ letters]. 2 Cor. 6. 1[illegible: 1+ letters] ▪

Exo 29:1-37

Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described. The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11.

The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.), were most intimately connected with the erection of the sanctuary.

Exo 29:38-40

“And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually,” one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering (minchah) of a tenth of fine wheaten flour (soleth, see at Lev 2:1), mixed with a quarter of a hin of beaten oil (cathith, see at Exo 27:20), and a drink-offering (nesek) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית, the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau’s measurement. Thenius, however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen’s eggs of average size, i.e., somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau, 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.

Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. The daily morning and evening sacrifices were to be “for a sweet savour, a firing unto Jehovah” (see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time (“throughout your generations” as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.” As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44. The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz., regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7). Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.

The Consecration of the Priests. (b. c. 1491.)

1 And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish, 2 And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them. 3 And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: 6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. 8 And thou shalt bring his sons, and put coats upon them. 9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock. 11 And thou shalt kill the bullock before the Lord , by the door of the tabernacle of the congregation. 12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. 13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar. 14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering. 15 Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram. 16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar. 17 And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head. 18 And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the Lord : it is a sweet savour, an offering made by fire unto the Lord . 19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram. 20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. 21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him. 22 Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration: 23 And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the Lord : 24 And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the Lord . 25 And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the Lord : it is an offering made by fire unto the Lord . 26 And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the Lord : and it shall be thy part. 27 And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons: 28 And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the Lord . 29 And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them. 30 And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place. 31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place. 32 And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation. 33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy. 34 And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy. 35 And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them. 36 And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. 37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.

Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.

1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,

(1.) The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb. v. 4, 5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (v. 9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, v. 22, 26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb. vii. 28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, v. 24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.

(2.) The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, v. 26.

(3.) The place was at the door of the tabernacle of meeting, v. 4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.

(4.) It was done with many ceremonies.

[1.] They were to be washed (v. 4), signifying that those must be clean who bear the vessels of the Lord, Isa. lii. 11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, 2 Cor. vii. 1; Isa. i. 16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (ch. xxx. 19); for he that is washed needs no more, John xiii. 10.

[2.] They were to be clothed with the holy garments (v. 5, 6, 8, 9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Ps. cxxxii. 9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.

[3.] The high priest was to be anointed with the holy anointing oil (v. 7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Ps. cxxxiii. 2. The inferior priests are said to be anointed (ch. xxx. 30), not on their heads, as the high priest (Lev. xxi. 10), the oil was only mingled with the blood that was sprinkled upon their garments.

[4.] Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.

First, There must be a sin-offering, to make atonement for them, v. 10-14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Heb. vii. 27, 28. They were to put their hand on the head of their sacrifice (v. 10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev. x. 18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (v. 14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.

Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, v. 15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa. vi. 7.

Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (v. 20, 21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (v. 20), and upon their garments, v. 21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (v. 22), part of the bread, for bread and flesh must go together (v. 23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (v. 24, 25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, v. 26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (v. 31-33), to signify that he called them not only servants but friends, John xv. 15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom. v. 11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.

2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, v. 35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, v. 30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (v. 36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb. x. 1, 2. They must therefore expect the bringing in of a better hope.

3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb. ix. 12), made perfect, or consecrated, through sufferings, Heb. ii. 10. Thus in him this was a perpetual statute, v. 9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (1 Pet. ii. 5), washed in the blood of Christ, and so made to our God priests, Rev. i. 5, 6. They also are clothed with the beauty of holiness, and have received the anointing, 1 John ii. 27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luke xi. 20, compared with Matt. xii. 28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.

II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, v. 36, 37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Matt. xxiii. 19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John xvii. 19.

38 Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. 39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even: 40 And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering. 41 And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the Lord . 42 This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord : where I will meet you, to speak there unto thee. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. 44 And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. 45 And I will dwell among the children of Israel, and will be their God. 46 And they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God.

In this paragraph we have,

I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, v. 38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Dan. viii. 11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.

II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (v. 43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (v. 43, 44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (v. 45, 46): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Matt. xxviii. 20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.

CHAP. XXIX.

AND this is the thing that thou shalt doe unto them; to sanctifie them, to minister-in-the-Priests-office unto me: Take one Bullocke, a yongling of the Herd; and Two Rams perfect. And unleavened bread, and cakes unleavened, tempered with oile; and wafers unleavened anointed with oile: of wheaten flowre shalt thou make them. And thou shalt put them into one basket, and shalt bring them neer, in the basket: and the bullock, and the two Rams. And Aaron and his Sonnes thou shalt bring neare, unto the doore of the tent of the congregation: and shalt wash them with water. And thou shalt take the garments, and shalt clad Aaron with the Coat, and with the Robe of the Ephod, and with the Ephod, and with the Brestplate: and shalt fitly gird clàd, with the curious girdle of the Ephod. And thou shalt put the Miter upon his head: and shalt fasten the Crowne of holinesse, upon the Miter. And thou shalt take the anointing oile, and poure it upon his head: and anoint him. And thou shalt bring neer his Sons; and clad them with Coats. And thou shalt gird them with Girdles, (Aaron and his Sons,) and shalt bind the bonnets on them, and the priesthood shall be theirs, for an eternall statute: and thou shalt fill the hand of Aaron, and the hand of his Sonnes. And thou shalt bring neere the bullocke before the Tent of the congregation: and Aaron and his Sons shall impose their hands upon the head of the bullocke. And thou shalt kill the bullocke before Iehovah: at the doore of the Tent of the congregation. And thou shalt take of the blood of the bullocke, and put upon the hornes of the Altar with thy finger: and shalt poure all the blood at the bottome of the Altar. And thou shalt take all the fat, that covereth the inwards, & the caule, that is above the liver: and the two kidneyes; and the fat, which is upon them: and shalt burne them upon the Altar. And the flesh of the bullocke, and his skin, and his dung; shalt thou burne with fire, without the campe: it is a Sinne (offring.) And thou shalt take the one Ram: and Aaron and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram: and shalt take his blood, and sprinkle upon the altar round about. And thou shalt cut the Ram into his peeces: and shalt wash his inwards, and his legges and put them unto his peeces, and unto his head. And thou shalt burne all the Ram upon the altar; it is a Burnt-offring unto Iehovah: it is a savour of rest, a Fire-offring unto Iehovah. And thou shalt take the other Ramme, and Aaron and his sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram, and take of his blood and put upon the tip of the right eare of Aaron; and upon the tip of the right eare of his Sons, and upon the thumbe of their right hand, and upon the great toe of their right foot: And shalt sprinkle the blood upon the altar, round about And thou shalt take of the blood which is upon the Altar, and of the anointing oile: and shalt sprinkle upon Aaron, and upon his garments, and upon his Sonnes, and upon the garments of his Sons, with him: and he shall be sanctified, and his garments, and his sonnes, and his sonnes garments with him. And thou shalt take of the Ram, the fat and the rumpe, and the fat that covereth the inwards, and the caule above the liver, and the two kidneyes, and the fat which is upon them; and the right shoulder: for it is a ram of filling the hand. And one loafe of bread, and one cake of oile bread, and one wafer: out of the basket of unlevened cakes, which is before Iehovah. And thou shalt put al on the palmes of-the-hands of Aaron, & on the palmes-of-the-hands of his Sonnes: and thou shalt wave them for a wave-offring before Iehovah. And thou shalt receive them from their hand, and shalt burne them upon the Altar, for a Burnt-offring: for a savour of rest, before Iehovah; it is a Fire-offring unto Iehovah. And thou shalt take the brest of the ram of the filling of the hand, which is for Aaron, and wave it, for a wave offring before Iehovah: and it shall be thy part. And thou shalt sanctifie the brest of the wave offring, and the shoulder of the heave-offring, which is waved, & wch is heaved-up, of the ram of the filling of the hand; of that which is for Aaron, & of that which is for his Sons. And it shall be Aarons and his Sonnes, by a statute for ever, from the sonnes of Israel; for it is an heave-offring: and it shall be an heave-offring from the sons of Israel, of the sacrifices of their peace-offrings; even their heave-offring unto Iehovah. And the garments of holinesse which are Aarons, shall be his sonnes after him, to be anointed in them, and to fill their hand in them. Seven daies, shall he that is Priest in his stead, of his sonnes, bee clad in them: when hee shall come into the Tent of the Congregation, to minister in the Holy Place. And thou shalt take the Ram of the filling of the hand: and shalt seeth his flesh, in the holy place. And Aaron and his sons, shall eate the flesh of the Ramme; and the bread which is in the basket at the doore of the Tent of the Congregation. And they shall eate those things, with the which atonement-was-made; to fill their hand, to sanctifie them: and a stranger shall not eate (of them,) because they are holy. And if there remaine of the flesh of the filling of the hand, & of the bread unto the morning: then thou shalt burn the remainder wth fire, it shall not be eaten, because it is holy. And thou shalt doe unto Aaron and to his Sonnes, thus, according to all which I have commanded thee: seven dayes shalt thou fill their hand. And thou shalt make ready for every day a bullocke for a sinne-offring, for atonements: and thou shalt purifie the altar, when thou makest atonement for it, and thou shalt anoint it, to sanctifie it. Seven daies thou shalt make atonement for the altar, and sanctify it: & the altar shal be Holy of holies; whatsoever toucheth the altar, shall be holy.

And this is that which thou shalt make ready, upon the altar: two lambes of the first yeere, day by day continually. The one lambe, thou shalt make ready in the morning: and the other lambe thou shalt make ready betweene the two evenings. And a tenth deale of floure, mingled with the fourth part of an Hin of beaten oile; and for a drinke-offring, the fourth part of an Hin of wine, for the one lambe. And the other lambe, thou shalt make ready betweene the two evenings: according to the meat offring of the morning, and according to the drinke-offring thereof, shalt thou make for it, for a savour of rest, a Fire-offring unto Iehovah. (This shall be) a continuall burnt-offring throughout your generations, at the doore of the Tent of the congregation, before Iehovah: where I will meet with you, to speake unto thee there. And I will meet there, with the Sons of Israel: and he shall be sanctified by my gloty. And I will sanctifie the Tent of the congregation, and the altar: & Aaron & his Sons I will sanctifie to minister-in-the-priests-office unto me. And I will dwell amongst the sonnes of Israel, and will befor a God unto them. And they shall know that I am Iehovah their God, that broght thē forth, out of the Land of Egypt, that I may dwell amongst them: I Iehovah their God.

Annotations. THE thing] Hebrew, the word: the Greek saith, these things. God having chosen Aaron and his seed, to bee Priests unto him; entreth them into their office by many rites; as Washing, Clothing, Anointing, Sprinkling, and Offring of sacrifices for their consecration. bullocke] in Hebrew Par: which is greater then a calfe, but not so great as an oxe. The Hebrew Doctors thus distinguish them: Wheresoever it is said, (g[illegible: 1 span] gel) a calfe, that is, a yong one of the first yeare: but (par) a bullocke, is a yong one of the second yeere. Maimony treat, of Sacrifices, Chap. 1. Sect. 14. yongling of the herd) or, yong oxe: Hebrew sonne of the oxe (or of the herd.) The Greeke saith, of the oxen. See the fulfilling of this precept, in Levit 8. [illegible: 1 span]es] these were also of the second yeere; [illegible: 1 word] lambes were of the first. perfect] th[illegible: 2 letters] is, without blemish, want; superfluitie, or deformitie. See the notes on Exod. 12. 5. These sacrifices figured Christ, who was without blemish, without [illegible: 1 word], 1 Pet. 1. 19. Ver. 2. unlevened] which signified, sinceritie, and in[illegible: 1 span]ruption. See Ex. 12. 8. 15. oile] which sign[illegible: 1 span]d the graces of Gods Spirit, 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre] the best part of the principall grain, called somtime the fat of wheat, Deut. 32. 14. with such God spiritually feedeth his Charch, Psal. 81. 17. and 147. 14. Such bread signified Christ also, whom the Father giveth us to feed upon, Ioh. 6. 32. 33. V. 4. the Tent] the whole Tabernacle or Habitation of God is so called, of one principall part therof, Exod. 26. called the Tent of Congregation, or of meeting; because there the people assembled, and there God met with them; as after in v. 43. Here the Priests were to be presented before God, and before the people, who were also there gathered together, Lev. 8. 3. So the ministers of Christ, were ordained in the Churches, Act. 14. 23. and 6. 5. 6. water] out of the sanctified Laver, Exo. 30. 18. 19. for it was made and anointed, and set in the Lords Court, before the priests were consecrated, Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin, which is the first part of purification, by the blood of Christ, wherof they that come neere unto God for to serve him acceptably, must be partakers, Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad] or, put upon Aaron: figuring the next worke of Gods grace, after the washing away and forgivenesse of sinne; to impart the gifts of righteousnesse and salvation, Ps. 132. 9. 16. The order of clothing, as appeareth by the Scripture, in Lev. 8. and is distinctly recorded by the Hebr. Doctors, was thus: He put on the breeches first, and girded them higher then the navel, above his loynes. After that, he put on the coat; and then he girded the girdle, wrapping it about his brest. After the girdle, hee put on the Robe, and over the Robe, the Ephod & Brestplate: and girded him with the curious girdle of the Ephod, over the robe, and under the Brest plate. Afterward, he wrapped the Miter about his head, and fastened the golden plate thereupon. Maimony, treat. of the Implements of the Sanctuary, c. 10. s. 1, &c. These rites which Israel learned or God, were after corruptly imitated by the Gentiles; whose priests were washed before their consecration, continued in the preparation to their priesthood, ten dais without eating flesh or drinking wine: were arrayed with 12. robes (as Aaron was with eight,) and those of bysse (or fine linnen) painted or embroidered with divers colours, besides daily sacrificing, solemne feasting, & the like: as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird] here the Hebr. is Aphad: frō whence the name of the Ephod is derived, and so named (as here appeareth) of being aptly girded unto him. [illegible: 1 word] G[illegible: 1 span] & Chald. versions here expound it. Th[illegible: 1 letter] g[illegible: 1 span]ding is observed by Maimony, to be about the [illegible: 1 span]ot the loines: and whereas in Ezek. 44. 18. [illegible: 2 words] [illegible: 1 span]d, they shall not gird themselves in the sweating ([illegible: 1 word]) their Ionathan the ancient Chaldee par[illegible: 1 span] expoundeth it, not upon their loines, but upon their heart. And this manner of girding, the Holy Ghost observeth in our high Priest Christ, who appeared girded about the paps with a golden girdle, Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service. Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall, for the heart of the Priests, to be girded with Truth, as Paul expoundeth it, Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple, clothed in pure and white linnen, and girded about the brests, with golden Girdles, Rev. 15. 6. Verse 6. fasten] or, put: Hebrew, give. See the notes on Exodus 28. 15. Crowne of holinesse] that is, holy Crowne, or Diadem: meaning the golden Plate fore-spoken of, Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer, that is, a Separation, because it was a signe of separation and exemption from other men. Therefore the Diadem of Kings was called Nezer, 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest, to denote his dignitie. So the Greeke calleth it Petalon to Hagiasma; as the Plate was before named, in Exod. 28. 36. Verse 7. anointing oile] the making hereof, is after shewed, Exodus 30. 23. &c. anoint] this third thing, signified the communication of the graces of Gods Spirit, 1 Iohn 2. 27. as it is sayd, The Spirit of the Lord God is upon mee, because the Lord hath anointed mee, &c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church, dwelling together in love and vnitie, Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint, is in Hebrew Mashach; whereupon the high Priest and King that was anointed, was called Mashiach or Messias, Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias, is in Greeke Christ, and is the name of the Sonne of God, our Saviour, Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand] namely, with parts of the sacrifices, which after they were waved in the priests hand, were burnt on the altar, verse 2[illegible: 1 letter]. 24. 25. This is usually called consecration: the Greeke calleth it perfecting; because hereby the priest was fully and perfectly authorized to doe the Priests office. And this word Paul useth in Greeke, writing of the priesthood of the Sonne (of God) who is perfected (or consecrated) for ever, Heb. 7. 28. By this manner of calling, God shewed that none might take in hand to minister before him, unlesse the things were first put into his hand, for a signe of his calling from God, Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise, when whosoever would, he filled his hand, and became a priest of the high places, 1 King. 13. 33. V. 10 the bullock] which was to be a sin-offring for the Priest, ver. 14. So all sacrifices which the high priest offred for his sins, were bullocks; which were not so, for other ordinary men, Levit. 4. 3. 23. 28. impose their hands] with making confession of their sinnes, Levit. 5. 5. 6. and 16. 21. by which rite, they disburdened themselves of their sinnes, and layd them on the head of the sacrifice to bee killed: which was a figure of Christ, killed for our sins, upon whom the Lord layd the iniquitie of us all, Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins, Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus: There is no imposing of hands, but in the Courtyard: if he lay on hands without, hee must lay them on againe within. None may impose hands, but a cleane person. In the place where hands are imposed, there they kill the beast, immediately after the imposition. Hee that imposeth must doe it withall his might, with both his hands upon the beasts head, not upon the necke or sides: and there may bee nothing betweene his hands and the beast. If the sacrifice bee of the most holy things it standeth on the North side, (as Levit. 1. 11.) with the face to the West: the imposer standeth East-ward, with his face to the West: and layeth his two hāds betweene the two horues, and confesseth sin over the sinoffring, and trespasse over the trespasse offring, &c. and saith, I have sinned, I have committediniquity, I have trespassed, and done thus and thus; and doe returne by repentance before thee, and with this, I make atonement. Maimony, in treat. of the Offring of Sacrifices, ch. 3. Sect. 11. &c. Vers. 11. thou shalt kill] Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward: so consecrating and instructing them, for time to come. Ver. 12. the altar] which was most holy, and sanctified the sacrifice v. 37. Mat. 23. 19. which altar also signified Christ, who sanctified himselfe for his Church, Ioh. 17. 19. and through the eternall Spirit, offred himselfe without spot unto God, Heb. 9. 14. so by the Godhead, the death of Christ was sanctified, and sufficient to cleanse all iniquity. This first sin-offring differed from the rest that ordinarily followed: for every such offring of the priest for sinne, the blood of it was caried into the Tabernacle, and put upon the hornes of the golden altar of incense, Levit. 4. 3. 7. whereas this was not so, but only put upon the hornes of the brazen altar of burnt-offring, which stoodin the court-yard. For the end of this first oblation, was to make atonement for the altar it selfe, and to sanctifie it, that it might be fit afterward to sanctifie the sacrifices of the people, which should be offred upon it; as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring, was used herein, like the offring of the common ruler, and private person, for the blood for their sin, was put on the hornes of the brazen altar onely, Lev. 4. 25. 30. because Aaron and his Sons, were not yet full priests, till the seven dayes of their consecration were ended, Lev. 8. 33. 34. &c. finger] This rite of putting blood with the finger, upon the hornes of the altar, was for all sin off[illegible: 2 letters]ngs. Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice. And teacheth us the efficacy of Christs blood, for the purging of our sins, when it is so particularly presented unto God, and applied by his Spirit, (as the finger of God, Luk. 11. 20. is expounded to bee the Spirit of God, Mat. 12. 28.) Heb. 9. 12. 13. 14. The outward rite was performed thus: When the priest tooke the blood in a bason, he brought it to the altar, and dipped the fore-finger of his right hand in the blood; and striked it on one home of the altar, & wiping his finger on the lip of the bason, (for no blood might remain upon it,) he dipped his finger the second time, and striked it on another horne, and so did he to all foure, beginning at the South-side, and compassing the altar first Eastward, then North, then West; and at the bottome of that horn of the altar where he made an end with his finger, did he poure the rest of the blood, which was towards the South. These things Maimony sheweth in treat. of the Offring of Sacrifices, c. 5. s. 7. &c. and are more particularly to bee opened in Leviticus. all the blood] that is, the rest of the blood, as the Greeke explaineth it. This figured the fulnesse and perfection of the grace of Christ, by his blood obtayning full redemption, from our sins. V. 13. the fat] This in Scripture is often taken for evill, because fatnesse hindreth sense and feeling. So of the wicked it is said, their heart is fat as grease, Ps. 119. 70. and thou art waxen fat, thou art waxen grosse, &c. then he forsooke God, Deut. 32. 15. &, make the heart of this people fat, &c. lest they understand, Esay 6. 10. This fat therefore, which was a signe of mans corruption, God wold have to be consumed by fire on the altar; teaching thereby the mortification of our earthly members, by the worke of Christ, and of his Spirit. Somtime the fat is used to signifie the best of all things, as is noted on Gen. 4. 4. so it teacheth us, to give the best unto the Lord. the inwards] or inmost part, that is, the heart, wch is most inward, and in the midst of the body. So the inward of man is used for the heart, and consequently for the thoughts, and mind: as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part, Ier. 31. 33. the Apostle calleth the mind, Heb. 8. 10. By the fat upon the inwards therefore, is signified all corruption that covereth mans heart, as carnall reason, unbeliefe, hypocrisie, evill thoughts and purposes, &c. all which must be consumed, and the heart purified by the Spirit of God. caule that is above] named also, the caule of the liver, in v. 22. It is thought to be the midriffe or the at skin that is above the liver, the Gr. translateth it lobon, the lap of the liver. kidneyes] or reine[illegible: 1 letter]: which as they are the instruments of seed for generation: so in Scripture they are used for the inmost affections and desires, and are joyned with the heart: & of these only God is the searcher and possessor, Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire, figuring that wch Paul teacheth, Mortifie your members which are on the earth; fornication, uncleannesse, inordinate affection, evill concupiscence, &c. Col. 3. 5. And thus the Heb. of old understood these figures; for they say, Therefore the kidneys & the fat which is on them, & the caule that covereth the liver, were burnt unto God, for to make atonement for the sin of man, which proceedeth out of the thoughts of the reines, and lust of the liver, & fatnesse of the heart, &c. for they all consent in sin. R. Menachem, on Ex. 29. fol. 111. shalt burne] the originall word signifieth properly to perfume or resolve into smoke, used for burning of incense, applied here to the burning of sacrifices, whereby the smoke went up towards heaven. The Greeke translateth it Impose; the Chaldee Offer. V. 14. burne] It was a generall Law, that no sinoffring, whose blood was caried into the Tabernacle, &c. should be eaten, but burnt in fire, Levit. 6. 30. and such sin-offrings as had not their blood caried in thither, should bee eaten by the priests, Levit. 10. 18. Howbeit, this offring was burnt, though the blood were not caried into the holy place. One reason whereof seemeth to be, that the priests might not eate their owne sin-offrings, Lev. 4. 3. 12. Because they could not beare, or take away their owne sinnes, but needed another Saviour as well as all men; and the eating of any mans sinneoffring, signified the bearing and expiating of that mans sin, Levit. 10. 17. without] a figure how Christ, the true Sacrifice for our sins, should suffer without the gate of Ierusalem, which was part of his reproch that he bare for us, Heb. 13. 11. 12. 13. a Sin] that is, an offring for sinne; so the Apostle (according to the Gr. version) translateth it for sin, Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase, may that be understood of Christ, that God made him, who knew no sin, to be sin for us, that is, a sin-offring, or, an exceeding sinner, 2 Cor. 5. 21. Thus the law made men priests which had infirmitie, & needed to offer sacrifice, first for their owne sins: but we now have the Son, who is consecrated for ever, Heb. 7. 27. 28. Vers. 15. impose] with both hands betweene the homes; as before is noted on v. 10. and this every of them severally, for if five men bring one sacrifice, they all impose hands upon it, one after another: saith Maimony, in treat. of Offring sacrifice, c. 3. S. 9. By this rite, the priests presented the Ram, a figure of Christ, unto God for them as a burnt-offring; in whom they were also by faith to present their ownebodies, a living sacrifice, holy, acceptable unto God, wch was their reasonable service, Ro. 12. 1. Ver. 16. sprinkle] this rite belonged to all burntoffrings, Lev. 1. 5. See the annotations there. It figured the sprinkling of the blood of Iesus, for our reconciliation, and sanctification before God, 1 Pet. 1. 2. Heb. 9. 12. 14. V. 17. cut the ram] after the skin is flayed off. Of this and other rites, see the notes on Lev. 1. 6. &c. V. 18. burnt-offring] or, whole burnt sacrifice, in Heb. an ascension; because it went up in fire all of it unto God: see Gen. 8. 20. of rest] of quieting or pacifying the wrath of God: the Chaldee saith, that it may be received with favourable acceptation: so in v. 25. The Gr. translateth it, a savour of sweet smell, which phrase Paul useth, Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring] in the Gr. it is called asacrifice, in Chaldee, an oblation. The fire that sent up the sacrifices, signified both the afflictions on Christ and his members; (for every one shall be salted [illegible: 1 word] Mar. 9. 49. 1 Pet. 4. 12.) and the worke of Gods Spirit, Mat. 3. 11. V. 19. the other] Hebr. the second ram which was for th[illegible: 1 span] consecration. hands] as they did in the former: signifying that from God in Christ (figured by that Ram,) they expected not only iustification and sanctification, (as by the two former sacrifices; but consecration also to their office, and grace from him to performe the same. V. 20. the tip] the highest part, as the Chaldee explaineth it. This putting of blood upon the eare, &c. was also used in the cleansing of the Leper, Lev. 14. 14. So here it signified in the Priests, the cleansing & sanctifying of their eares, to heare the word from the mouth of God, which they should teach unto the people, Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Ma[illegible: 1 letter]. 7. 33. hand] that their worke and administration, might also be sanctified by the blood of Christ, and acceptable to God: Deut. 33. 11. Act. 5. 12. foot] that their walking & conversation might also be holy; and their imperfections clensed by the same blood: Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot, might also signifie the sufferings of Christ, whereof his ministers and people are partakers. Col. 1. 24. Phil. 3. 10. Altar] that by Christ, their purity and sanctification might bee fully perfected, 2 Cor. 3. 5. 6. V. 21. sprinkle] for sanctification, as is after expressed: for the ministers of God both in their persons, and in their office (figured by the priests garments) are by the blood of Christ, and oile of his graces, sprinkled in their hearts from an evill conscience, and sanctified for the work of the ministery, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. V. 22. of filling] to wit, the hand, as v. 9. that is, of consecration, or initiation: the Gr. saith, of perfection. V. 23. loafe] or, great-round-cake: for this, in Lev. 8. 26. Moses saith one cake, So in 1 Chro. 16. 3. that is called a loase, which in 2 Sam. 6. 19. is called a cake. oile bread] tempered with oile, as in ver. 2. which is] or, as the Greeke explaineth it, which are set before the Lord. Vers. 24. wave] that is, move to and fro round about, and so to offer thē vnto God. The originall word is sometime used for sisting in a sieve, Esa. 30. 28. that signifieth trials and afflictions, Luk. 22. 31. and so the Prophets apply this word unto troubles, Esay 10. 32. and 13. 2. and 30. 28. And as here the things, so elsewhere the persons are waved as a wave-offring, Numb. 8. 11. For wave, the Greeke translateth separate: which word Paul useth, speaking of his designation to the ministery, Rom. 1. 1. V. 25. rest] Gr. of sweet smell: see v. 18. This signified that God would make manifest the savour of his knowledge by his ministers, 2 Cor. 2. 14. 15. V. 26. thy part] Heb. to thee for a part, (or portion:) to eate the same. That which was after given to the Priests, ver. 28. Lev. 7. 34. is here allowed unto Moses, as hee that extraordinarily did now the priests worke. See this fulfilled in Lev. 8. 29. V. 27. heave-offring] so called because it was heaved or lifted up towards heaven. And these two parts the brest & the shoulder, thus waved & heaved up, and so given to the Lord and his minister, did teach the priests now cōsecrated, how wth all their heart, and with al their strength, they should give themselves unto the service of the Lord in his Church, wth much labour, & manifold afflictions; even as the prince of our salvation was consecrated also through afflictions, 2 Cor. 6. 4. 10. Heb. 2. 10. Vers. 29. to be anointed] Hebrew to anoint: but such words are often used passively, as is noted on Gen. 2. 20. and 6. 20. and 16. [illegible: 1 letter]4▪ and so the Greek explaineth it, that they may be anointed in them, and to perfect (or consecrate) their hands. See Exod. 30. 30. and 40. 15. Vers. 30. Seven daies] during which time, they were to abide at the doore of the Tabernacle, day and night, to keepe the watch of the [illegible: 1 letter]ord, Levit. 8. 33. 35. Of the mysterie of the number Seven, see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here, that the whole terme of their life should be spent before the Lord holily, and in his service, 1 Tim. 4. 15. 16. In this time of Seven daies also, the Sabbath (which was a signe of sanctification (came over them, as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular, saying: Great is the Sabbath day, for the high priest entreth not upon his service, after he is anointed, untill the Sabbath passe over him, as it is written (in Exodus 29. 30.) Seven daies shall he that is priest, &c. R. Elias, in Sepher Reshith cho[illegible: 1 letter]hmah, fol. 419. a. Verse 31. the holy place] the Courtyard of the Sanctuarie, at the doore: as the next verse sheweth. Ver. 32. at the doore] there it must be both boyled, and eaten, Lev. 8. 31. Verse 33. atonement was made] to wit, with God, by sacrifice: which being figures of Christ, the Eating of them, signifyed the applying of Christs death by faith unto their owne soules, Ioh. 6. 35. 51. The Greeke translateth, by which they were sanctifyed. a stranger] he that is not of the Priests flocke. holy] Hebrew holinesse, understanding meats of holinesse. Vers. 34. burne] as being unlawfull to bee eaten; and as all flesh that became polluted was burned, Lev. 7. 18. 19. This taught them care to apply the grace of Christ, without delay, see the notes on Exodus 12. 10. holy] or a holy thing: Hebrew, holinesse, as vers. 33. Vers. 36. make] to wi[illegible: 1 letter], ready for sacrifice; that is, kill, sprinkle the blood, offer, &c. See Gen. 18. 7. Exod. 10. 25. So vers. 38. and often after. atonemento] or, expiations, propitiations, reconciliations: meaning for Aaron and his sonnes, and the altar. The originall word implyeth both pacification of Gods wrath, and his mercifull covering of transgressions, whereupon atonement followeth. See Gen. 32. 20. The Iewes had one speciall day in the yeare▪ to cleanse them from all their sinnes; that [illegible: 1 span] by this name, the day of atonement, (or, of exp[illegible: 3 letters]tion) Levit 16. 30. All such things were figure[illegible: 1 letter] of Christ, Heb. [illegible: 1 span]. 3. 1 Ioh. 2 2. purifie] to wit, [illegible: 1 span], as the Hebrew word signifieth to [illegible: 1 span], which as it is properly applyed to the p[illegible: 1 span]fying of men from sinne, Numb. 8. 21. and 10. 22. [illegible: 1 word] 5[illegible: 1 span] so here and elsewhere, to the purifying of the [illegible: 1 word], Ezek. 43. 26. of mens [illegible: 1 word], Lev. 14. 49. [illegible: 1 word] and all things about them, Num. 31. [illegible: 1 letter]0. & of Go[illegible: 1 span]use or Sanct[illegible: 1 span]ie, Ezek. 45. 18. which was by[illegible: 1 span] of the sins & vnclean [illegible: 1 span] the Sons of [illegible: 1 word], amongst whom Gods [illegible: 1 span] and holy thing [illegible: 1 word] ▪ as is expressed in Lev. 16. 16. God [illegible: 1 word] teaching, that no service of the Church is acceptable, unlesse the sins that cleave to our best workes bee purged away by repentance and faith in the blood of Christ, Heb 9. 21. 22. 23. 13. 14. and 10. 19. 22. V. 37. holy] Heb. holinesse of holinesses; that is, most holy: not only sanctified it selfe, but sanctifying the gifts that were offred to God upon it; and so it was greater then the sacrifices as our Lord teacheth in Mat. 23. 19. & was herein a figure of Christ, the holy of holies, Daniel 9. 24. Heb. 13. 10. 15. he sanctifyed himselfe for his Church; and though he knew no sin, yet was he made sin for us, Ioh. 17. 19. 2 Cor. 5. 21. holy] or sanctified, as the Greeke & Chaldee translate it. Vers. 38. make ready] or doe, that is, offer unto God: see v. 36. of the first yeere] Heb. sons of the yeere: see the notes on Ex. 12. 5. day by day] or, for a day, that is, every day; So in Numb. 28. 3. Ver. 39. betweene the two evenings] that is, in the afternoone, about three of the clocke. See the notes on Ex. 12. 6. This daily service, signifyed the continuall sanctification of the Church, through faith in Christ the Lambe of God; by whose mediation, wee and our actions are accepted of God, Act. 26. 6. 7. Rom. 12. 1. 1 Pet. 1. 2. 19. 22. and 2. 5. Of this the Hebrew Doctors say, The continuall sacrifice of the morning, made atonement for the iniquities that were done in the night; and the evening sacrifice made atonement for the iniquities that were by day, R. Menachem, fol. 115. Ver. 40. tenth-deale] [illegible: 1 letter]o wit, of an Ephah or bushel, Num. 28. 5. which measure was called also an Omer Exod. 16. 36. an Hin] a measure which contey[illegible: 1 letter]ed twelve Logs saith Maimony, in treat. of Sacrifices, Chap. 2. Sect. 7. See Exod. 30. 24. A Log (whereof see Lev. 14. 10.) is about our halfe pinte: so the fourth part of an Hin; that is 3 logs, about a pinte and a halfe of oile, and so of wine. This flowre and oile, was called the Minchah or Meat-offring, Numb. 28. 5. & whereas the meat-offring brought alone, by particular persons, had besides oile, incense also, and salt; and but a handfull of it was burnt, Lev. 2. of this meat and drinke offring here joyned with the burnt sacrifices, the Heb. say [illegible: 1 word] were not bound to bring incense upon it, but salt onely; and it was burnt all of it upon the altar. And the [illegible: 1 word] was offred upon the altar, not put upon the fire, but (the Priest) lifting his hand on high, poured it upon the [illegible: 3 letters] tome (of the Altar,) &c. Maimony, ibidem, Chap. 2. Sect. 1. See more in Lev. 2. Vers 42. continuall burnt offring] or, burnt offring of continuation▪ (as the Greeke translateth it;) or, of perpetualnesse: which without intermission, was daily to bee offred twice. And although other things have this word sometime adjoyned, as the continuall bread, Num. 4. 7. the continuall inc[illegible: 2 letters]s[illegible: 1 letter], Exod. 30. 8. the continuall meat offring, Num. 4. 16. yet commonly the daily burnt offring is [illegible: 1 word] hereby; and this sometime when the sacrifice is not expressed, as [illegible: 1 word] Dan. 8. 11. 12. 13. and 11. 31. and 12. 11. will meet] or, will congregate at times appointed; upon the Mercy-seat, Exodus 30. 6. The Greeke translateth, Will bee knowne [illegible: 1 word] thee; the Chaldee, will appoint my word unto you. [illegible: 1 span] reason and [illegible: 1 word] of the [illegible: 1 word], why [illegible: 1 word] [illegible: 1 span] the [illegible: 1 span] (or, of meeti[illegible: 1 span] ▪ because there God and his people met together; he to informe them by his Word, they to worship him, and to receive his oracles. See Exod. [illegible: 1 word]. 34. Levit. 1. 1. and 9. 23. 24. Num. 1▪ 1. and [illegible: 1 word]. and [illegible: 1 letter]2. 4. 5. and 14. 10. and 16. 19. 4[illegible: 1 letter]. 44. Vers. 43. he shall] or it shall, meaning Israel, the Church, and every member of the same▪ my g[illegible: 1 span]] my glorious presence, which often there appeared, as is before shewed, and as did after in Solomons Temple, 1 King. 8. 10. 11. Esay 6. 1. 3. 5. and in Christs Church under the Gospell, Rev. 21. 11. 23. Esay 60. 1. 2. And this was that which truly sanctified the Tabernacle and Church, and all things in them; not blood or oyle, or any other outward thing; which, did sanctifie but as touching the purifying of the flesh, Hebrew 9. 13. 22. 23. and 10. 1. 10. Vers. 45. will dwell] this was the signification of the Tabernacle, that God dwelled with men, Exod▪ 25. 8. Psalm. 78. 60. and so now with us in Christ, Rev. 21. 3. Zach. 2. 10. And of this Hebrew Sha[illegible: 1 letter]an, that is, dwell, the Hebrewes usually call Gods Majesty in his Church, Shecinah, that is, Habitation; and so the gifts of the holy Ghost unto his people. And in this place, the Chaldee translateth, I will settle my habitation (or divine presence) amongst the Sonnes of Israel: and under these figurative speeches, eternall life in the presence of God, was promised unto them, Levit. 26. 11. 12. Ioh. 14. 2. 3. and 17. 24. Psal. 16. 11.