Leviticus 8 commentary

The consecration of Aaron and his sons had been delayed until the tabernacle had been prepared, and the laws of the sacrifices given. Aaron and his sons were washed with water, to signify that they ought to purify themselves from all sinful dispositions, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes kings and priests to our God, Re 1:5, 6; and those that draw near to God must be washed in pure water, Heb 10:22. The anointing of Aaron was to typify the anointing of Christ with the Spirit, which was not given by measure to him. All believers have received the anointing.

In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit. He sanctifies the ordinances of religion, to the benefit of his people and the honour of God the Father; who for his sake accepts our worship, though it is polluted with sin. We may also rejoice, that he is a merciful and faithful High Priest, full of compassion to the feeble-minded and tempest-tossed soul. All true Christians are consecrated to be spiritual priests. We should seriously ask ourselves, whether in our daily walk we study to maintain this character? and abound in spiritual sacrifices, acceptable to God through Christ? If so, still there is no cause for boasting. Let us not despise our fellow-sinners; but remembering what we have done, and how we are saved, let us seek and pray for their salvation.

1. And the Lord spake. It is well known that in conjunction with the sacrifices there was an offering, which they call minha, but we shall elsewhere see that this was also used separately; for it was lawful without a victim to offer either plain meal, or cakes, or wafers seasoned with oil. Therefore, besides the sacrifice of consecration, of which Moses has already treated, this second offering is required from the priest, that he should present at his inauguration a cake fried in a pan, and cut in pieces. The reason of this appears to have been, that he might thence become the legitimate minister of all the people, and might duly offer in the name of others, when he had done what was right for himself. But a distinction is drawn between the demand upon the priest and that, upon the people, viz., that it should be “wholly burnt;” the reason for which, since it will be explained elsewhere, it will be now sufficient to advert to in a single word. The fact was that God was unwilling that the priests should indulge themselves in vain ostentation, which might have been easily the case, if the oblation had been preserved for their use, like the minha of the people which remained in their hands.

Numbers 8

Numbers 8:5-19, 23-26

5. And the LORD spake unto Moses, saying,

5. Loquutusque est praeterea Jehova ipsi Mosi, dicendo:

6. Take the Levites from among the children of Israel, and cleanse them.

6. Cape Levitas e medio filiorum Israel, et purifices illos.

7. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.

7. Sic autem facies illis ut purifices illos: sparge super eos aquam purificationis, et transire faciant novaculam super totam carnem suam, laventque vestimenta sua, et purificentur.

8. Then let them take a young bullock with his meat offering, even. fine flour mingled with oil, and another young bullock shalt thou take for a sin offering.

8. Postea capient juvencum filium bovis, et minham ejus similam conspersam oleo: et juvencum alterura filium bovis capies in sacrificium pro peccato.

9. And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together.

9. Tunc offeres Levitas coram tabernaculo conventionis: et congregabis omnem coetum filiorum Israel.

10. And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:

10. Offeres inquam Levitas eoram Jehova, et conjungent filii Israel marius suas super Levitas.

11. And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD.

11. Offeretque Aharon Levitas in oblationem coram Jehova a filiis Israel, et ministrabunt in ministerio Jehovae.

12. And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites.

12. Levitae autem conjungent manus suas super caput juvencorum: postea facies unum pro peccato, et alterum in holocaustum Jehovae ad expiandum Levitas.

13. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD.

13. Statuesque Levitas coram Aharon et coram fillis ejus, et offeres illos oblationem Jehovae.

14. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.

14. Ac segregabis Levitas e medio filiorum Israel: erunt mei Levitae.

15. And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering.

15. Posted autem venient Levitae ad ministrandum in tabernaculo conventionis, et expiabis illos, offeresque cos oblationem.

16. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me.

16. Quid dati, dati inquam sunt mihi e medio filiorum Israel pro aperiente omnem vulvam, pro primogenito filiorum Israel accepi cos mihi.

17. For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself.

17. Meus est enim omnis primogenitus in filiis Israel tam hominum quam jumentorum: a die quo percussi omne primogenitum in terra AEgypti, sanctificavi illa mihi.

18. And I have taken the Levites for all the firstborn of the children of Israel.

18. Cepi autem Levitas pro onmi primogenito in filiis Israel.

19. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.

19. Et dedi Levitas dono datos Aharoni et filiis eius e medio filiorum Israeli, ut fungantur officio filiorum Israel in tabernaculo conventionis, et expient filios Israel: neque sit in filiis Israel plaga, quum ipsi appropinquaverint sanctuario.

23. And the LORD spake unto Moses, saying,

23. Loquutns est autem Jehova ad Mosen, dicendo:

24. This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation:

24. Hoc quoque est quod ad Levitas pertinet, vicesimo quinto anno et supra ingredientur militare militiara in cultu tabernaculi conventionis.

25. And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more:

25. A quinquagesimo autem anno revertetur a militia cultus, nec ministrabit ultra:

26. But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.

26. Sed ministrabit cum fratribus suis in tabernaculo conventionis, ut munere suo illi fungantur et ministerium non administrabit: sic facies de Levitis in custodiis eorum.

2. Take Aaron. He more clearly explains the mode of anointing and investing the priests, by appointing the place and the assistants; for he commands the congregation to be convoked at the sanctuary; and then that Aaron and his sons should be brought out before them to be inaugurated by God’s authority in their office; and that the whole people together may acknowledge that they are appointed and ordained by God. The execution of the command, which we find connected with it in the text of Moses, must be undoubtedly referred to another time; viz., when the solemn dedication of the tabernacle was made. I have therefore thought fit to transfer thither what is here related out of its place, that the history may proceed uninterruptedly; which will not a little facilitate its comprehension.

Leviticus 21

Leviticus 21:1-6, 10-12

1. And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

1. Et dixit Jehova ad Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non contaminabit se quisquam vestrum it, populis suis:

2. But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother,

2. Sed super propinquo suo, propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo, et super filia sua, et superfratre suo.,

3. And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

3. Et super sorore sua virgine propinqua sibi, quae non fuerit viro: super ea contaminabit se.

4. But he shall not defile himself, being a chief man among his people, to profane himself.

4. Non contaminabit se in principe in populis suis, ut polluat sese.

5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

5. Non decalvabunt calvitium in capitc suo, et extremitatem barbae suse non radent, et in carne sua non incident ullam incisuram.

6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

6. Sancti erunt Dco suo, neque polluent nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt, proinde erunt sancti.

10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;

10. Sacerdos autem praecipuus inter fratres suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam ut induat vestes, caput suum non discooperiet, et vestes suas non scindet.

11. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

11. Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre sua, contaminabit se.

12. Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei sui: quia corona olei unctionis Dei sui est super eum. Ego Jehova.

4. And Moses did as the Lord commanded him Although these things relate to the priesthood, the authority and nature of which I expounded under the Second Commandment, yet, inasmuch as they are historical, it is not without reason that I have thought fit to defer them till this place: for, if I had referred to them in connection with the Commandment, unpractised readers would not have easily taken notice of their time. This distinction, however, will be of great assistance to them, that after the doctrine which was properly contained in the Decalogue has been set forth, they will now see how faithfully Moses fulfilled whatever he was commanded, and will be able to compare his obedience with the injunction, as they have done in the whole of the making and dedication of the tabernacle. Besides, there is no question but that the narrative must be thus connected; for it may be readily inferred from many passages, that the priests were anointed on the same day that the tabernacle was consecrated. I will now hastily run through the words. Moses says that he brought near Aaron and his sons, i.e., to set them before God and the people; and then that he “washed them with water,” to make it manifest that they did not bring from their homes the purity which befitted the sanctity of their office, and, inasmuch as they were men, that they could not be clean before God, unless their impurity was washed off. A description of their apparel afterwards follows, which I pass over, lest I should weary my readers by twice repeating the same thing.

10. And Moses took the anointing oil I have stated why God commanded that the priest himself, as well as all the vessels, should be consecrated with oil, viz., because, without the influence of the Spirit, all the sacrifices would be unsavory. And it is by the operation of the same Spirit that Christ was made the peace-maker between God and men; because this dignity would not otherwise belong to flesh and human nature. Aaron was therefore anointed, together with his sons, before he was admitted to the priestly office; for it is afterwards added, that “the bullock for sin” “For the sin-offering.” — A. V. was brought, upon which Aaron laid his hands. Now, although even then he began to discharge his office, yet Moses still occupied the first place, and performed, as it were, the final act. Hence it was that he sprinkled the horns of the altar with the blood; poured the residue at its base for expiation; and burned the sacrifice upon the altar. Now, the imposition of hands in the sacrifices was not only a symbol of presentation, but also a testimony of guilt transferred to the victim. Since, however, this last statement may be obscure on account of its brevity, I will explain it a little more clearly. If any private person offered a victim, the imposition of hands signified that he cast the guilt of his sin upon the victim. Hence the name of piaculum; “Et voyla pourquoy les bestes ont porte le nom d’offense;” and behold wherefore the beasts bore the name of offence. — Fr. “Piaculum; sacrum piaculare, et quicquid ad piandum et purgandum pertinet. Metonymice, ipsa res, qum piaculi causa adhibetur; sic AEn. 6:153.

Duc nigos pecudes: ea prima piacula sunto.” — Facciolati. because it sustained the curse of God, and was substituted in the sinner’s stead, who disburdens himself upon it of whatever exposed him to the judgment of God. But, inasmuch as common hands were unworthy to consecrate a victim to God, the sacerdotal office interposed. This is the reason why Aaron and his sons put their hands on each of the sacrifices, in order that this kind of atonement (piaculi) might be the beginning of their consecration, which was completed in the second ram, with the blood of which Moses stained their right ears, the thumbs of their right hands, and the great toes of their right feet. A multitude of questions here arises: Why only one side of the priests was consecrated, as if their left side remained polluted? Why consecration was not also imparted to their eyes, and especially to their mouth, which was to be the organ of the Holy Spirit? But this warning must be always borne in mind, that we should be soberly wise in those points, the certain knowledge of which cannot be elicited from Scripture; for our curiosity is not only frivolous, but also perverse and injurious, when we desire to know more than God has revealed. The conjecture, however, is probable, that the whole body was consecrated in the right side. We have already seen elsewhere, See ante, vol. 2, p. 211. that by the hands and feet the whole life and actions of men are designated. In which view the cleanness of the heart and the purity of the hands comprehend all that is internal and external in man, as the root and the fruit. As to the feet, the metaphor of walking is notorious; and the feet are said to run to evil, and to be swift to shed blood, when the wicked and the despisers of God betake themselves to evil deeds. Besides, since this consecration was not to the office of teaching, but to that of intercession, the ear rather than the tongue is stained with blood; because the chief virtue, which obtains grace in the sacrifices, is obedience. To this the passage in Psalm 40:6, refers, “Sacrifice and offering thou didst not desire; mine ears hast thou bored:” A. V., “Mine ears hast thou opened.” Margin, “Heb., digged.” See C.’s translation and note. Cal. Soc. edit., vol. 2, p. 99. to which the words of Jeremiah correspond,

“Did I command anything respecting sacrifices, and not rather that your fathers should obey my voice?” This quotation is much abbreviated. C.’s exposition of the passage, (Cal. Soc. edit., vol. 1, p. 393,) and Mr. Owen’s note, are worthy of consultation.

(Jeremiah 7:22, 23.)

And hence Moses commenced the consecration at the ear, in order to devote the priest to God unto obedience. Paul shews how this was fulfilled in Christ, where he celebrates His obedience in the sacrifice of His death, in order to reconcile His Father to us. (Romans 5:19.) I have spoken elsewhere of the kind of wave-offering which they called tnupha. Heb., תנופה, thenuphah. See ante, vol. 2, p. 132, and note

31. And Moses said unto Aaron and his sons, Boil the flesh This is the universal rule, as we have seen elsewhere. See ante, vol. 2, p. 133. One thing only is special, that God kept them in the tabernacle seven days, that they might learn to subordinate all their domestic cares and worldly business to their sacred duties. It has been elsewhere said, also, Ibid., p.26. that perfection is denoted by the number seven, which this passage confirms, for by the seven days they were reminded that they were no longer their own masters for the rest of their life.

Leviticus 9

Leviticus 9:1-24

1. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;

1. Factum est die octavo, ut vocaret Moses Aharon, et filius ejus, et seniores Israel.

2. And he said unto Aaron, Take thee a young calf for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before the Lord.

2. Dixitque ad Aharon, Tolle tibi vitulum filium bovis in sacrificium pro peccato, et arietem in holocaustum, integros, et offer coram Jehova.

3. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin-offering; and a calf and a lamb, both of the first year, without blemish, for a burnt-offering;

3. Ad filius vero Israel loqueris, dicendo, Tollite hircum caprarum in sacrificium pro peccato, et vitulum, et agnum, anniculos immaculatos in holocaustum.

4. Also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil: for to-day the Lord will appear unto you.

4. Bovem quoque et arietem pro sacrificio prosperitatum, ut sacrificetis coram Jehova, ct minham conspersam oleo: quia hodie Jehova apparebit vobis.

5. And they brought that which Moses commanded before the tabernacle of the congregation; and all the congregation drew near, and stood before the Lord.

5. Tulerunt ergo qum praeceperat Moses coram tabernaculo conventionis, et accessit totus coetus, et steterunt coram Jehova.

6. And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.

6. Tunc dixit Moses, Hoc est verbum quod praecepit Jehova, facite, et apparebit vobis gloria Jehovae.

7. And Moses said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and the people: and offer the offering of the people, and make an atonement for them; as the Lord commanded.

7. Ad Aharon vero dixit Moses, Accede ad altare, et fac oblationem pro peccato tuo, et holocaustum tuum, et expiationem fac pro te et pro populo: fac etiam oblationem populi, ire expiationem pro eis, quemadmodum praecepit Jehova.

8. Aaron therefore went unto the altar, and slew the calf of the sin-offering which was for himself.

8. Accessit itaque Aharon ad altare, et mactavit vitulum suum, oblationem pro peccato.

9. And the sons of Aaron brought the blood unto him; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

9. Et obtulerunt filii Aharon ei sanguinere, qui tinxit digitum suum in sanguine, et posuit super cornua altaris, residuum veto sanguinem fudit ad basira altaris.

10. But the fat, and the kidneys, and the caul above the liver of the sin-offering, he burnt upon the altar; as the Lord commanded Moses.

10. Adipem autem et renes, et fibram jecoris hostiae pro peccato, adolevit super altare, quemadmodum praeceperat Jehova Mosi.

11. And the flesh and the hide he burnt with fire without the camp.

11. Camera vero et pellem igni combussit extra castra.

12. And he slew the burnt-offering; and Aaron’s sons presented unto him the blood, which he sprinkled round about upon the altar.

12. Mactavit et hostiam pro holocausto, et obtulernnt filii Aharon ei sanguinem, quem sparsit super altare per circuitum:

13. And they presented the burnt-offering unto him, with the pieces thereof, and the head; and he burnt them upon the altar.

13. Holocaustum quoque ei obtulerunt in frustis suis, et caput: et adolevit super altare.

14. And he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar.

14. Deinde layit intestina et erura, ei adolevit cum holocausto super altare.

15. And he brought the people’s offering, and took the goat, which was the sin-offering for the people, and slew it, and offered it for sin, as the first.

15. Obtulit et oblationem populi, tulitque hircum oblationis pro peccato qui erat populi: mactavitque eum, et pro peccato obtulit ipsum sicut primum.

16. And he brought the burnt-offering, and offered it according to the manner.

16. Obtulit quoque holocaustum, et apparavit illud secundum praescripture.

17. And he brought the meat-offering, and took an handful thereof, and burnt it upon the altar, beside the burnt-sacrifice of the morning.

17. Obtulit et minham, implevitque manum suam ex ipsa, et adolevit super altare, praeter holocaustum matutinum.

18. He slew also the bullock and the ram for a sacrifice of peace-offerings which was for the people: and Aaron’s sons presented unto him the blood, which he sprinkled upon the altar round about,

18. Mactavit insuper bovera et arietem in sacrificium pacificorum quod erat populi: et obtulerunt filii Aharon sanguinem, quem sparsit super altare per circuitum.

19. And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver:

19. Et adipes bovis et arietis, caudam et adipem qui operit intestina et renes, et fibram jecoris.

20. And they put the fat upon the breasts, and he burnt the fat upon the altar:

20. Posueruntque adipes super pectuscula, et adolevit adipes super altare.

21. And the breasts and the right shoulder Aaron waved for a wave-offering before the Lord; as Moses commanded.

21. Pectuscula vero et armum dextrum agitavit Aharon agitatione coram Jehova, quemadmodum praeceperat Jehova Mosi.

22. And Aaron lifted up his hand toward the people, and blessed them; and came down from offering of the sin-offering, and the burnt-offering, and peace-offerings.

22. Posthaec elevavit Aharon ma-num suam ad populum, benedixitque eis, et descendit a faciendo oblationem pro peccato, et holocaustum, et sacrificium prosperitatum.

23. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people.

23. Et venit Moses et Aharon ad tabernaculum conventionis, et egressi sunt, et benedixerunt populo: et apparuit gloria Jehovae toti populo.

24. And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat: which when all the people saw, they shouted, and fell on their faces.

24. Egressusque est ignis a facie Jehovae, et consumpsit super altare holocaustum et adipes: quod videns universus populus, laudaverunt, et ceciderunt super facies suas.

CHAPTER 8

Le 8:1-36. Moses Consecrates Aaron and His Sons.

2. Take Aaron and his sons--The consecration of Aaron and his sons had been ordered long before (Ex 29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.

3-5. gather thou all the congregation together, &c.--It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.

6. Moses ... washed them with water--At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.

7-9. he put upon him the coat, and girded him with the girdle--The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.

10-12. took the anointing oil, &c.--which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.

14-17. brought the bullock for the sin offering, &c.--a timely expression of their sense of unworthiness--a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.

18-21. brought the ram, &c.--as a token of their entire dedication to the service of God.

22-30. brought the other ram,--&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.

33. ye shall not go out of the door of the tabernacle of the congregation, &c.--After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [Le 8:35].

Take Aaron and his sons - The whole subject of this chapter has been anticipated in the notes, Exo 28:1 (note), etc., and Exo 29:1 (note), etc., in which all the sacrifices, rites, and ceremonies have been explained in considerable detail; and to those notes the reader is referred. It is only necessary to observe that Aaron and his sons were not anointed until now. Before, the thing was commanded; now, first performed.

He put in the breastplate the Urim and the Thummim - The Urim and Thummim are here supposed to be something different from the breastplate itself. See Clarke's note on Exo 28:15, See Clarke's note on Exo 28:16, See Clarke's note on Exo 28:30.

And he put the mitre - See Clarke's note on Exo 28:36.

The bullock for the sin-offering - This was offered each day during the seven days of consecration. See Exo 29:36.

Put it upon the tip of Aaron's right ear, etc. - See this significant ceremony explained in the note on Exo 29:20 (note). Calmet remarks that the consecration of the high priest among the Romans bore a considerable resemblance to the consecration of the Jewish high priest. "The Roman priest, clothed with a garment of silk, his head covered with a crown of gold adorned with sacred ribbons, was conducted into a subterranean place, over which there was a floor of planks pierced through with many holes. On this floor they sacrificed a bullock, whose blood was freely poured out on the planks or floor, which running through the holes fell upon the priest, who stood under to receive this sacred aspersion, and who, in order to be completely covered with the blood, took care to present the whole of his body, his clothes, face, eyes, nose, lips, and even his tongue, to receive the drops of blood falling through the pierced floor above. Being completely covered with this sanguineous shower, he ascended from his subterranean place, and was acknowledged and adored by the people as Pontifex Maximus, or supreme high priest." These rites, which bear a striking allusion to those used in the consecration of Aaron, and from which they were probably borrowed, and disguised by the introduction of their own superstitions, are particularly described by Aurelius Prudentius, in his poem entitled Romani Martyris Supplicium, from which I shall select those verses, the subject of which is given above, as the passage is curious, and the work not common. "Summus sacerdos nempe sub terram scrobe

Acta in profundum consecrandus mergitur,

Mire infulatus, festa vittis tempora

Nectens, corona tum repexus aurea,

Cinctu Gabino sericam fultus togam.

Tabulis superne strata texunt pulpita,

Rimosa rari pegmatis compagibus,

Scindunt subinde vel terebrant aream,

Crebroque lignum perforant acumine,

Pateat minutis ut frequens hiatibus -

Hic ut statuta est immolanda bellua,

Pectus sacrata dividunt venabulo,

Eructat amplum volnus undam sanguinis - etc.

Tum per frequentes mille rimarum vias

Illapsus imber, tabidum rorem pluit,

Defossus intus quem sacerdos excipit,

Guttas ad omnes turpe subjectans caput,

Et veste et omni putrefactus corpore:

Quin os supinat, obvias offert genas

Supponit aures, labra, nares objicit,

Oculos et ipsos perluit liquoribus,

Nec jam palato parcit, et linguam rigat,

Donec cruorem totus atrum combibat -

Procedit inde pontifex vlsu horridus - etc.

Omnes salutant atque adorant eminus,

Vilis quod illum sanguls, et bos mortuus

Foedis latentem sub cavernis laverint."

Of these lines the reader will not be displeased to find the following poetical version: - "For when, with sacred pomp and solemn state,

Their great high priest the Romans consecrate,

His silken vest in Gabine cincture bound,

A festal fillet twines his temples round:

And, while aloft the gorgeous mitre shines,

His awful brow a golden crown confines.

In a deep dyke, for mystic ritual made,

He stands, surrounded with terrific shade.

High o'er his holy head a stage they place,

Adorn with paintings, and with statues grace;

Then with keen piercers perforate the floor,

Till thronging apertures admit no more.

Thither the victim ox is now convey'd,

To glut the vengeance of the thirsty blade.

The sacred spear his sturdy throat divides,

Down, instant streaming, gush the gory tides,

Through countless crevices the gaping wood

Distils corrupted dew and smoking blood;

Drop after drop, in swift succession shed,

Falls on the holy pontiff's mitred head;

While, to imbibe the sanctifying power,

His outspread garments drink the crimson shower;

Then on his back in reeking streams he lies,

And laves in livid blood his lips and eyes;

Bares every limb, exposes every pore,

To catch the virtue of the streaming gore;

With open mouth expects the falling flood,

Moistens his palate and his tongue with blood;

Extends his ears to meet the sanguine rain,

Nor lets a single drop descend in vain.

Then from the gloomy cave comes forth to light,

Bathed in black blood, and horrible to sight! -

By the vile torrent, and the victim slain,

In the dark cavern cleansed from mortal stain,

Their priest, enveloped in atoning gore,

With trembling awe surrounding throngs adore."

Prudentius was born about the middle of the fourth century, and was no doubt intimately acquainted with the circumstances he describes.

And waved them for a wave-offering - See the nature of this and the heave-offering in the note on Exo 29:27 (note).

And Moses took - the blood - and sprinkled it upon Aaron, etc. - Thus we find that the high priest himself must be sprinkled with the blood of the sacrifice; and our blessed Lord, of whom Aaron was a type, was sprinkled with his own blood.

1. In his agony in the garden.

2. In his being crowned with thorns.

3. In the piercing of his hands and his feet. And,

4. In his side being pierced with the spear. All these were so many acts of atonement performed by the high priest.

For seven days shall he consecrate you - This number was the number of perfection among the Hebrews; and the seven days' consecration implied a perfect and full consecration to the sacerdotal office. See Clarke's note on Exo 29:30.

So Aaron and his sons did - This chapter shows the exact fulfillment of the commands delivered to Moses, Exodus 29; and consequently the complete preparation of Aaron and his sons to fill the awfully important office of priests and mediators between God and Israel, to offer sacrifices and make atonement for the sins of the people. "Thus," says Mr. Ainsworth, "the covenant of the priesthood was confirmed unto the tribe of Levi in Aaron and his sons, which covenant was life and peace, Mal 2:5. But these are made priests without an oath; also, there were many priests, because they were not suffered to continue by reason of death; and they served unto the example and shadow of heavenly things, offering gifts and sacrifices which could not make him who did the service perfect as pertaining to the conscience; for they were carnal ordinances imposed upon them till the time of reformation, that is, until the time of Christ, who was made a priest of God with an oath, and made surety of a better covenant established on better promises. And because he continueth for ever, he hath a priesthood which passeth not from one to another, and is a minister of the true tabernacle, which God pitched and not man. Not by the blood of bulls and of goats, but by his own blood, he entered once into the holy place, having found everlasting redemption for us; and is therefore able to save to the uttermost them who come unto God through him, as he ever liveth to make intercession for them." Taken in reference to his priesthood and sacrifice, all these rites and ceremonies are significant and edifying, but taken out of his relation, they would be as absurd and nugatory as the consecration of the Roman Pontifex Maximus, mentioned above by Prudentius.

All the congregation - The elders who represented all, and as many of the people as would, and could get thither, that all might be witnesses both of Aaron's commission from God, and of his work and business.

He poured - In a plentiful manner, as appears from Psa 133:2, whereas other persons and things were only sprinkled with it: because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. A measure of the same anointing is given to all believers.

The bullock - There were indeed seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.

His hide - Which in the offerings for the people was not burnt, but given to the priest.

He brought the ram - Hereby they gave to God the glory of this great honour which was put upon them: and also signified the devoting themselves and all their service to God.

He - Either Moses, as in the following clause, or some other person by his appointment; which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the priest, and more essential to the sacrifice.

Moses's part - Who at this time administering the priest's office was to receive the priest's wages.

The flesh - That which was left of the ram, and particularly the breast, which was said to be Moses's part, Lev 8:29, and by him was given to Aaron, that he and his sons might eat of it, in token that they and only they should have the right to do so for the future.

Seven days - In each of which the same ceremonies were to be repeated, and other rites to be performed. He - Either God or Moses; for the words may be spoken by Moses, either in God's name or in his own; Moses speaking of himself in the third person, which is very common in scripture.

So Aaron and his sons did all things - And thus the covenant of life and peace, Mal 2:5, was made with them. But after all the ceremonies used in their consecration, one point was reserved for the honour of Christ's priesthood. They were made priests without an oath; but Christ with an oath, Heb 7:21. For neither these priests, nor their priesthood was to continue. But His is a perpetual and unchangeable priesthood.

1 AND the LORD spake unto Moses , saying,

This is here premised, to shew that Moses did not confer the Priesthood upon Aaron by vertue of his relation or affection to him, but by Gods appointment, which also appears from the following story.

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

The elders which represented all, and as many of the people, as would and could get thither, that all might be witnesses both of Aarons commission from God, and of his work and business▪

7 And he put upon him the coat and girded him with the girdle, and clothed him with the robe, and put the Ephod upon him, and he girded him with the curious girdle of the Ephod, and bound it unto him therewith.

The linen breeches prescribed Exod. 28. 42. are not here mentioned, because they were not to be put on at his consecration, but afterwards in the execution of his office.

9 And he put the mitre upon his head: also upon the mitre, even upon his forefront did he put the golden plate, the holy Crown , as the LORD commanded Moses.

Of which see Exod. 29. 6.

Marginal references: Exod. 28. 3[illegible: 1+ letters] &c.

11 And he sprinkled thereof upon the altar seven times , and anointed the altar, and all his vessels, both the laver , and his foot, to sanctifie them.

To signifie the singular use and holiness of it, which it was not only to have in it self, but also to communicate to all the sacrifices laid upon it.

Where the Priests washed themselves and the sacrifices and vessels or instruments of the holy ministration. See Levit. 6. 28.

12 And he poured of the anointing oyl upon Aarons head, and anointed him, to sanctifie him.

In a plentiful manner, as appears from Psal. 133. 2. whereas other persons and things were onely anointed or sprinkled with it.

Marginal references: Exod. 29▪ Ecclus. 45. [illegible: 1+ letters]

14 And he brought the bullock for the sin-offering, and Aaron and his sons laid their hands upon the head of the bullock for the sinoffering.

There were indeed seven bullocks to be offered at his consecration, one every day, Exod. 29. 35, 36. but here he mentions onely one, either by a common Enallage of number, or because he here describes onely the work of the first day, and leaves the rest to be gathered from it: of which see ver. 33.

Marginal references: Exod. 29. [illegible: 1+ letters] 10.

17 But the bullock, and his hide , his flesh, and his dung, he burnt with fire without the camp, as the LORD commanded Moses.

Which in the offerings for the people was not burnt, but given to the Priest.

Marginal references: Exod. 29. [illegible: 1 word]

19 And he killed it, and Moses sprinkled the blood upon the altar round about.

Either Moses, as in the following clause, the pronoun being put for the noun; or some other person by Moses his appointment, which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the Priest, and more essential to the sacrifice, as the learned have observed.

23 And he slew it, and Moses took of the blood of it, and put it upon the tip of Aarons right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

The lowest and softest part of the ear called the tip or lap of the ear. See Exod. 29. 20.

29 And Moses took the breast, and waved it for a wave-offering before the LORD: For of the ram of consecration it was Moses part , as the LORD commanded Moses.

Who at this time administring the Priests office was to receive the Priests wages; it being most just and reasonable that the work and wages should go together.

Marginal references: Exod. 29. 26.

31 And Moses said unto Aaron, and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

That which was left of the ram, and particularly the breast, which was said to be Moses his part, ver. 29. and by him was given to Aaron, that he and his sons might eat of it in token that they and onely they should have the right to do so for the future.

Marginal references: Exod. 29. 32.

33 And ye shall not go out of the door of the tabernacle of the congregation in seven dayes, untill the dayes of your consecration be at an end: for seven dayes shall he consecrate you.

In which the same ceremonies were to be repeated, as the next verse implies▪ and other rites to be performed.

Either God; or [illegible: 1 word], for the words may be spoken by Moses either in Gods name or in his own▪ Moses speaking of himself in the third person, which is very common in Scripture.

Marginal references: Exod. 29. 30, 35.

35 Therefore shall ye abide at the door of the congregation day and night seven dayes, and keep the charge of the LORD , that ye die not , for so I am commanded.

What God hath commanded you concerning your consecration.

If the threatning seem too severe for the fault, it must be considered both that it is the usual practise of Lawgivers most severely to punish the first offences for the terrour and caution of others and for the maintenance of their own authority; and that this transgression was aggravated by many circumstances, being committed by sacred and eminent persons and that in the presence of the people▪ which made it a publick scandal, and in Gods worship, where he is very tender and jealous, and against a plain and easie command of God, and at a time when they were receiving high favours and priviledges from God. Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives, whose interests and lusts easily blind their minds, but by the Authority, Majesty, and Will of the great, and wise, and iust Lawgiver.

Lev 8:1-4

Lev 8:1-5 contain an account of the preparations for this holy act, the performance of which was enjoined upon Moses by Jehovah after the publication of the laws of sacrifice (Lev 8:1). Moses brought the persons to be consecrated, the official costume that had been made for them (Ex 28), the anointing oil (Exo 30:23.), and the requisite sacrificial offerings (Exo 29:1-3), to the door of the tabernacle (i.e., into the court, near the altar of burnt-offering), and then gathered “the whole congregation” - that is to say, the nation in the persons of its elders-there also (see my Archäeologie ii. p. 221). The definite article before the objects enumerated in Lev 8:2 may be explained on the ground that they had all been previously and more minutely described. The “basket of the unleavened” contained, according to Exo 29:2-3, (1) unleavened bread, which is called חלּה in Lev 8:26, i.e., round flat bread-cakes, and לחם כּכּר (loaf of bread) in Exo 29:23, and was baked for the purpose of the consecration (see at Lev 8:31, Lev 8:32); (2) unleavened oil-cakes; and (3) unleavened flat cakes covered with oil (see at Lev 2:4 and Lev 7:12).

Lev 8:5

When the congregation was assembled, Moses said, “This is the word which Jehovah commanded you to do.” His meaning was, the substance or essential part of the instructions in Exo 28:1 and 29:1-37, which he had published to the assembled congregation before the commencement of the act of consecration, and which are not repeated here as being already known from those chapters. The congregation had been summoned to perform this act, because Aaron and his sons were to be consecrated as priests for them, as standing mediators between them and the Lord.

After this the act of consecration commenced. It consisted of two parts: first, the consecration of the persons themselves to the office of the priesthood, by washing, clothing, and anointing (Lev 8:6-13); and secondly, the sacrificial rites, by which the persons appointed to the priestly office were inducted into the functions and prerogatives of priests (vv. 16-36).

Lev 8:6-13

The washing, clothing, and anointing. - Lev 8:6. “Moses brought Aaron and his sons, and washed them with water;” i.e., directed them to wash themselves, no doubt all over, and not merely their hands and feet. This cleansing from bodily uncleanness was a symbol of the putting away of the filth of sin; the washing of the body, therefore, was a symbol of spiritual cleansing, without which no one could draw near to God, and least of all those who were to perform the duties of reconciliation.

Lev 8:14-17

The first sacrifice was a sin-offering, for which a young ox was taken (Exo 29:1), as in the case of the sin-offerings for the high priest and the whole congregation (Lev 4:3, Lev 4:14): the highest kind of sacrificial animal, which corresponded to the position to be occupied by the priests in the Israelitish kingdom of God, as the ἐκλογή of the covenant nation. Moses put some of the blood with his finger upon the horns of the altar of burnt-offering, and poured the rest at the foot of the altar. The far portions (see Lev 3:3-4) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp. According to the general rule of the sin-offerings, whose flesh was burnt outside the camp, the blood was brought into the sanctuary itself (Lev 6:23); but here it was only put upon the altar of burnt-offering to make this sin-offering a consecration-sacrifice. Moses was to take the blood to “purify (יחטּא) and sanctify the altar, to expiate it.” As the altar had been sanctified immediately before by the anointing with holy oil (Lev 8:11), the object of the cleansing or sanctification of it through the blood of the sacrifice cannot have been to purify it a second time from uncleanness, that still adhered to it, or was inherent in it; but just as the purification or expiation of the vessels or worship generally applied only to the sins of the nation, by which these vessels had been defiled (Lev 16:16, Lev 16:19), so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature. As the priests could not be installed in the functions of the priesthood, notwithstanding the holiness communicated to them through the anointing, without a sin-offering to awaken the consciousness in both themselves and the nation that the sinfulness which lay at the root of human nature was not removed by the anointing, but only covered in the presence of the holy God, and that sin still clung to man, and polluted all his doings and designs; so that altar, upon which they were henceforth to offer sacrifices, still required to be purified through the blood of the bullock, that had been slaughtered as a sin-offering for the expiation of their sins, to sanctify it for the service of the priests, i.e., to cover up the sins by which they would defile it when performing their service. For this sanctification the blood of the sin-offering, that had been slaughtered for them, was taken, to indicate the fellowship which was henceforth to exist between them and the altar, and to impress upon them the fact, that the blood, by which they were purified, was also to serve as the means of purifying the altar from the sins attaching to their service. Although none of the blood of this sin-offering was carried into the holy place, because only the anointed priests were to be thereby inducted into the fellowship of the altar, the flesh of the animal could only be burnt outside the camp, because the sacrifice served to purify the priesthood (see Lev 4:11-12). For the rest, the remarks made on Lev 4:4 are also applicable to the symbolical meaning of this sacrifice.

Lev 8:18-21

The sin-offering, through which the priests and the altar had been expiated, and every disturbance of the fellowship existing between the holy God and His servants at the altar, in consequence of the sin of those who were to be consecrated, had been taken away, was followed by a burnt-offering, consisting of a ram, which was offered according to the ordinary ritual of the burnt-offering (Lev 1:3-9), and served to set forth the priests, who had appointed it as their substitute through the laying on of hands, as a living, holy, and well-pleasing sacrifice to the Lord, and to sanctify them to the Lord with all the faculties of both body and soul.

Lev 8:22-30

This was followed by the presentation of a peace-offering, which also consisted of a ram, called “the ram of the filling,” or “of the fill-offering,” from the peculiar ceremony performed with the flesh, by which this sacrifice became a consecration-offering, inducting the persons consecrated into the possession and enjoyment of the privileges of the priesthood. A ram was offered as a peace-offering, by the nation as a whole (Lev 9:4, Lev 9:18), the tribe-princes (Num 7:17.), and a Nazarite (Num 6:14, Num 6:17), who also occupied a higher position in the congregation (Amo 2:11-12); but it was never brought by a private Israelite for a peace-offering. The offering described here differed from the rest of the peace-offerings, first of all, in the ceremony performed with the blood (Lev 8:23 and Lev 8:24, cf. Exo 29:20-21). Before sprinkling the blood upon the altar, Moses put some of it upon the tip of the right ear, upon the right thumb, and upon the great toe of the right foot of Aaron and his sons. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear, because the priest was always to hearken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary. Through this manipulation the three organs employed in the priestly service were placed, by means of their tips, en rapport with the sacrificial blood; whilst through the subsequent sprinkling of the blood upon the altar they were introduced symbolically within the sphere of the divine grace, by virtue of the sacrificial blood, which represented the soul as the principle of life, and covered it in the presence of the holiness of God, to be sanctified by that grace to the rendering of willing and righteous service to the Lord. The sanctification was at length completed by Moses’ taking some of the anointing oil and some of the blood upon the altar, and sprinkling Aaron and his sons, and also their clothes; that is to say, by his sprinkling the persons themselves, as bearers of the priesthood, and their clothes, as the insignia of the priesthood, with a mixture of holy anointing oil and sacrificial blood taken from the altar (Lev 8:30). The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord.In the instructions in Exo 29:21 this ceremony is connected with the sprinkling of the blood upon the altar; but here, on the contrary, it is mentioned after the burning of the flesh. Whether because it was not performed till after this, or because it is merely recorded here in a supplementary form, it is difficult to decide. The latter is the more probable, because the blood upon the altar would soon run off; so that if Moses wanted to take any of it off, it could not be long delayed.

In addition to this, the following appointment is contained in Exo 29:29, Exo 29:30 : “The holy garments of Aaron shall be his sons’ after him,” i.e., pass to his successors in the high-priesthood, “to anoint them therein and fill their hands therein. Seven days shall the priest of his sons in his stead put them on (ילבּשׁם with the suffix - ם as in Gen 19:19), who shall go into the tabernacle to serve in the sanctuary.” Accordingly, at Aaron’s death his successor Eleazar was dressed in his robes (Num 20:26-28). It by no means follows from this, that a formal priestly consecration was repeated solely in the case of the high priest as the head of the priesthood, and that with the common priests the first anointing by Moses sufficed for all time. We have already observed at p. 545 that this is not involved in Exo 40:15; and the fact that it is only the official costume of the high priest which is expressly said to have passed to his successor, may be explained on the simple ground, that as his dress was only worn when he was discharging certain special functions before Jehovah, it would not be worn out so soon as the dress of the ordinary priests, which was worn in the daily service, and therefore would hardly last long enough to be handed down from father to son.It no more follows from the omission of express instructions concerning the repetition of the ceremony in the case of every priest who had to be consecrated, that the future priests were not invested, anointed, and in all respects formally consecrated, than the fact that the anointing is not mentioned in Lev 8:13 proves that the priests were not anointed at all.

The ceremony performed with the flesh of this sacrifice was also peculiarly significant (Lev 8:25-29). Moses took the fat portions, which were separated from the flesh in the case of the ordinary peace-offerings and burned upon the altar, and the right leg, which was usually assigned to the officiating priest, and then laid by the pieces of flesh (or upon them) another cake of each of the three kinds of pastry, which fell to the portion of the priest in other cases, as a heave-offering for Jehovah, and put all this into the hands of Aaron and his sons, and waved it as a wave-offering for Jehovah, after which he took it from their hands and burned it upon the altar, “as a filling (מלּאים) for a savour of satisfaction, as a firing for Jehovah.” These last words, which are attached to the preceding without a conjunction, and, as the הם and הוּא show, form independent clauses (lit., “filling are they...a firing is it for Jehovah”), contain the reason for this unusual proceeding, so that Luther's explanation is quite correct, “for it is a fill-offering,” etc. The ceremony of handing the portions mentioned to Aaron and his sons denoted the filling of their hands with the sacrificial gifts, which they were afterwards to offer to the Lord in the case of the peace-offerings, viz., the fat portions as a firing upon the altar, the right leg along with the bread-cake as a wave-offering, which the Lord then relinquished to them as His own servants. The filling of their hands with these sacrificial gifts, from which the offering received the name of fill-offering, signified on the one hand the communication of the right belonging to the priest to offer the fat portions to the Lord upon the altar, and on the other hand the enfeoffment of the priests with gifts, which they were to receive in future for their service. This symbolical signification of the act in question serves to explain the circumstance, that both the fat portions, which were to be burned upon the altar, and also the right leg with the bread-cakes which formed the priests’ share of the peace-offerings, were merely placed in the priests’s hands in this instance, and presented symbolically to the Lord by waving, and then burned by Moses upon the altar. For Aaron and his sons were not only to be enfeoffed with what they were to burn unto the Lord, but also with what they would receive for their service. And as even the latter was a prerogative bestowed upon them by the Lord, it was right that at their consecration they should offer it symbolically to the Lord by waving, and actually by burning upon the altar. But as the right leg was devoted to another purpose in this case, Moses received the breast-piece, which was presented to the Lord by waving (Lev 8:29), and which afterwards fell to the lot of the priests, as his portion for the sacrificial meal, which formed the conclusion of this dedicatory offering, as it did of all the peace-offerings. In Exo 29:27-28, we also find the command, that the wave-breast of the ram of the fill-offering, and the heave-leg which had been lifted off, should afterwards belong to Aaron and his sons on the part of the children of Israel, as a perpetual statute, i.e., as a law for all time; and the following reason is assigned: “for it is a heave-offering (terumah, a lifting off), and shall be a heave-offering on the part of the children of Israel of their peace-offerings, their heave-offering for Jehovah,” i.e., which they were to give to the Lord from their peace-offerings for the good of His servants. The application of the word terumah to both kinds of offering, the wave-breast and the heave-shoulder, may be explained on the simple ground, that the gift to be waved had to be lifted off from the sacrificial animal before the waving could be performed.

Lev 8:31-32

For the sacrificial meal, the priests were to boil the flesh in front of the door of the tabernacle, or, according to Exo 29:31, “at the holy place,” i.e., in the court, and eat it with the bread in the fill-offering basket; and no stranger (i.e., layman or non-priest) was to take part in the meal, because the flesh and bread were holy (Exo 29:33), that is to say, had served to make atonement for the priests, to fill their hands and sanctify them. Atoning virtue is attributed to this sacrifice in the same sense as to the burnt-offering in Lev 1:4. Whatever was left of the flesh and bread until the following day, that is to say, was not eaten on the day of sacrifice, was to be burned with fire, for the reason explained at Lev 7:17. The exclusion of laymen from participating in this sacrificial meal is to be accounted for in the same way as the prohibition of unleavened bread, which was offered and eaten in the case of the ordinary peace-offerings along with the unleavened sacrificial cakes (see at Lev 7:13). The meal brought the consecration of the priests to a close, as Aaron and his sons were thereby received into that special, priestly covenant with the Lord, the blessings and privileges of which were to be enjoyed by the consecrated priests alone. At this meal the priests were not allowed to eat leavened bread, any more than the nation generally at the feast of Passover (Exo 12:8.).

Lev 8:33-36 (cf. Exo 29:35-37). The consecration was to last seven days, during which time the persons to be consecrated were not to go away from the door of the tabernacle, but to remain there day and night, and watch the watch of the Lord that they might not die. “For the Lord will fill your hand seven days. As they have done on this (the first) day, so has Jehovah commanded to do to make atonement for you” (Lev 8:34). That is to say, the rite of consecration which has been performed upon you to-day, Jehovah has commanded to be performed or repeated for seven days. These words clearly imply that the whole ceremony, in all its details, was to be repeated for seven days; and in Exo 29:36-37, besides the filling of the hand which was to be continued seven days, and which presupposes the daily repetition of the consecration-offering, the preparation of the sin-offering for reconciliation and the expiation or purification and anointing of the altar are expressly commanded for each of the seven days. This repetition of the act of consecration is to be regarded as intensifying the consecration itself; and the limitation of it to seven days is to be accounted for from the signification and holiness of the number seven as the sign of the completion of the works of God. The commandment not to leave the court of the tabernacle during the whole seven days, is of course not to be understood literally (as it is by some of the Rabbins), as meaning that the persons to be consecrated were not even to go away from the spot for the necessities of nature (cf. Lund. jüd. Heiligth. p. 448); but when taken in connection with the clause which follows, “and keep the charge of the Lord,” it can only be understood as signifying that during these days they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord, i.e., the consecration commanded by the Lord. משׁמרת שׁמר, lit., to watch the watch of a person or thing, i.e., to attend to them, to do whatever was required for noticing or attending to them (cf. Gen 26:5, and Hengstenberg, Christology).

Consecration of Aaron and His Sons. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 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; 3 And gather thou all the congregation together unto the door of the tabernacle of the congregation. 4 And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. 5 And Moses said unto the congregation, This is the thing which the Lord commanded to be done. 6 And Moses brought Aaron and his sons, and washed them with water. 7 And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. 8 And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. 9 And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses. 10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. 11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them. 12 And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him. 13 And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.

God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon Mount Sinai, Exod. xxviii. and xxix., where we have also the particular instructions he had how to do it. Now here we have,

I. The orders repeated. What was there commanded to be done is here commanded to be done now, v. 2, 3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family.

II. The congregation called together, at the door, that is, in the court of the tabernacle, v. 4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente—in the presence of the common people, according to the usage of the primitive church.

III. The commission read, v. 5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done.

IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (v. 6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev. i. 5, 6); and those that draw near to God must be washed in pure water, Heb. x. 22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (v. 7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (v. 13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (v. 10), so had the altar (v. 11); these were to sanctify the gold and the gift (Matt. xxiii. 17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (v. 12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, 1 John ii. 27.

14 And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. 15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. 16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. 17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the Lord commanded Moses. 18 And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. 19 And he killed it; and Moses sprinkled the blood upon the altar round about. 20 And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. 21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the Lord ; as the Lord commanded Moses. 22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. 23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 24 And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. 25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder: 26 And out of the basket of unleavened bread, that was before the Lord , he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: 27 And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the Lord . 28 And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the Lord . 29 And Moses took the breast, and waved it for a wave offering before the Lord : for of the ram of consecration it was Moses' part; as the Lord commanded Moses. 30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.

The covenant of priesthood must be made by sacrifice, as well as other covenants, Ps. l. 5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (v. 14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa. vi. 7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, v. 18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, 1 Tim. i. 12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, v. 22, &c. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Exod. xxix, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, John xiv. 31; x. 18; vi. 38.

31 And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. 32 And that which remaineth of the flesh and of the bread shall ye burn with fire. 33 And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. 34 As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. 35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord , that ye die not: for so I am commanded. 36 So Aaron and his sons did all things which the Lord commanded by the hand of Moses.

Moses, having done his part of the ceremony, now leaves Aaron and his sons to do theirs.

I. They must boil the flesh of their peace-offering, and eat it in the court of the tabernacle, and what remained they must burn with fire, v. 31, 32. This signified their thankful consent to the consecration: when God gave Ezekiel his commission, he told him to eat the roll, Ezek. iii. 1, 2.

II. They must not stir out of the court of the tabernacle for seven days, v. 33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, 2 Tim. ii. 3, 4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. Thus Christ's apostles were appointed to wait for the promise of the Father, Acts i. 4. During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, v. 34. This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb. x. 1, 2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified. The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. Thus the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (v. 35), and so constant should we be in our meditation on God's law, Ps. i. 2. They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe. Lastly, We are told (v. 36) that Aaron and his sons did all that was commanded. Thus their consecration was completed; and thus they set an example before the people of an exact obedience to the laws of sacrifices now newly given, and then they could with the better grace teach them. Thus the covenant of peace (Num. xxv. 12), of life and peace (Mal. ii. 5), was made with Aaron and his sons; but after all the ceremonies that were used in their consecration there was one point of ratification which was reserved to be the honour and establishment of Christ's priesthood, which was this, that they were made priests without an oath, but Christ with an oath (Hab. vii. 21), for neither such priests nor their priesthood could continue, but Christ's is a perpetual and unchangeable priesthood.

Gospel ministers are compared to those who served at the altar, for they minister about holy things (1 Cor. ix. 13), they are God's mouth to the people and the people's to God, the pastors and teachers Christ has appointed to continue in the church to the end of the world: they seem to be meant in that promise which points at gospel times (Isa. lvi. 21), I will take of them for priests and for Levites. No man may take this honour to himself, but he who upon trial is found to be clothed and anointed by the Spirit of God with gifts and graces to qualify him for it, and who with purpose of heart devotes himself entirely to the service, and is then by the word and prayer (for so every thing is sanctified), and the imposition of the hands of those that give themselves to the word and prayer, set apart to the office, and recommended to Christ as a servant and to the church as a steward and guide. And those that are thus solemnly dedicated to God ought not to depart from his service, but faithfully to abide in it all their days; and those that do so, and continue labouring in the word and doctrine, are to be accounted worthy of double honour, double to that of the Old-Testament priests.

CHAP. VIII.

ANd Iehovah spake unto Moses, saying. Take Aaron, and his sons with him; and the garments, and the anointing oile: and a Bullocke for a Sinne-offring, and two rammes, and a basket of unlevened cakes. And gather thou together, all the congregation: unto the doore, of the Tent of the congregation. And Moses did as Iehovah commanded him: and the congregation was gathered together; unto the doore, of the Tent of the congregation. And Moses said, unto the congregation: This is the thing, which Iehovah commanded to be done. And Moses brought-neere Aaron and his sons: and washed them with water. And he put upon him the Coat, and girded him with the girdle, and clothed him with the Robe, and put the Ephod upon him: and girded him with the curious girdle of the Ephod, and fitly-girded him therewith. And he put the Breast-plate upon him, and he put in the Breastplate, the Vrim and Thummim. And he put the Miter, upon his head: and hee put upon the Miter, even upon his forefront, the plate of gold, the crowne of holinesse; as Iehovah commanded Moses. And Moses took the anointing oile, and anointed the Tabernacle, and all that was therein: and sanctified them. And he sprinkled there of upon the altar, seven times: and anointed the altar, and all the vessels thereof; and the laver, and the foot thereof, to sanctifie them. And he poured of the anointing oile, upon Aarons head; and anointed him, to sanctifie him. And Moses brought-neere, Aarons sons; and clothed them with costs, and girded them with girdles and bound bonnets upon them: as Iehovah commanded Moses. And hee brought nigh, the bullocke for the Sinne-offring: and Aaron and his sons layed their hands, upon the head of the bullocke for the Sin-offring. And he killed it, and Moses tooke the blood and put it upon the horns of the altar round. about, with his finger; and purified the altar: and the blood, he poured at the bottome of the altar, and sanctified it, to make-atonement upon it. And he tooke all the fat, that was upon the inwards; and the caule of the liver; and the two kidneyes, and their fat: and Moses burned them upon the altar. And the bullocke, and his skin, and his flesh; and his dung; he burnt with fire, without the campe: as Iehovah commanded Moses. And hee brought-neer, the ram for the Burnt-offring: and Aaron and his sons, laid their handsupō the head of the ram. And hee killed it: and Moses sprinkled the blood, upon the altar, round about. And hee cut the ram, into his peeces: and Moses burnt, the head, and the peeces, and the fat. And hee washed the inwards and the legs in water: & Moses burnt all the ram, upon the altar; it was a Burntoffring, for a savour of rest; it was a Fire-offring unto Iehovah; as Iehovah commanded Moses. And he brought-neere the second ram, the ram of the Fillings of the hand: and Aaron and his sonnes, laid their hands, upon the head of the ramme. And he killed it, and Moses tooke of the blood of it, and put it upon the tip of Aarons right eare: and upon the thumbe of his right hand, and upon the great-toe of his right foot. And he brought-neere Aarons sonnes; and Moses put of the blood upon the tip of their right eare, and upon the thumbe of their right hand, and upon the great-toe of their right foot: and Moses sprinkled the blood, upon the altar, round-about. And he tooke the fat and the rumpe, and all the fat that was upon the inwards; and the caule of the liver; and the two kidneys, and their fat: and the right shoulder. And out of the basket of unlevened cakes, that was before Iehovah, he tooke one unlevened cake, and one cake of oiled bread, and one wafer: and put them on the fats, and on the right shoulder. And hee put all, on the palmes-of-the-hands of Aaron, and on the palmes-of-the-hands of his sonnes: and waved them for a Wave-offring, before Iehovah. And Moses tooke them from off the palmes-of their hands, and burnt them on the altar, upon the Burnt-offring: they were the Fillings of the hand, for a favour of rest; it was a [illegible: 2 letters]re offring unto Iehvah. And Moses tooke the brest, and waved it for a Waveoffring before Iehovah: of the ram of the Fillings of the hand, it was Moses part, as Iehovah commanded Moses. And Moses took of the anoynting oile, and of the blood, which was upon the altar; and sprinkled it upon Aaron, upon his garments; and upon his sonnes, and upon his sonnes garments with him; & sanctified Aaron, his garments; and his sonnes, and his sons garments, with him. And Moses said unto Aaron and to his sonnes, Boyle the flesh, at the doore of the Tent of the congregation: and there eat it, and the bread, which is in the basket of the Fillings of the hand: as I commanded, saying; Aaron and his sonnes shall eat it. And the remainder of the flesh, and of the bread: ye shall burne, with fire. And ye shall not goe-out of the doore of the Tent of the congregation, seven daies: untill the day of fulfilling, the dayes of your Filling-of the hand: for, seven daies, shall he fill your hand. As he hath done, in this day: Iehovah hath commanded to doe, to make-atonement for you. And ye shall abide, at the doore of the Tent of the congregation, day and night seven dayes; and shall keepe the charge of Iehovah, that ye dye not: for so, I am commanded. And Aaron, and his sonnes did: all the things, which Iehovah commanded, by the hand of Moses.

Annotations. AAron] who was before designed unto the Priests office, Exod. 28. 1. Hitherto God hath given lewes for holy things: now, for holy persons, [illegible: 1 word] ministers and others; unto chap. 15. gar [illegible: 1 span]] the holy garments which were prescribed [illegible: 1 word] [illegible: 1 span]d. 28. 2. &c. and made in Exod. 39. 1. &c. So [illegible: 1 word] Thargum Ionathan it is explained, the gar [illegible: 1 span] which I commanded thee. oile] whereof see [illegible: 1 word]. 30. 23. &c. a bullocke] or bull, as the [illegible: 1 word] explaineth it. The Hebrew Par, here and alwaies in the sacrifices meaneth a bull of the second yeere at the least: Maimony, treat▪ of offring sacrif. chap. 1. Sect. 24. for a sin offring] Hebr. of sin: which the Greeke translateth for sinne. This and the other sacrifices, were to sanctifie them unto the Priests office; see Exod. 29. 1. 2. &c. two rammes] the one for a Burnt offring, verse 18. the other for Consecration of the Priests, or Filling their hand, verse. 22. These also were to bee above a yeere old, for all tammes for sacrifice were to be of the second yeere, as Lambs were of the first yeere. Maimony ibidem. Vers. 3. of the congregation] in Greeke, of testimony: see Levit. 1. 1. Thus the presence of God, and of the Church, is here at the consecration of the Priests. And by the doore of the Tent, is meant the Courtyard of the same, which was before the doore; and all the Court was so called, as Sol. I[illegible: 2 letters]chi noteth on Exod. 29. Vers. 5. the thing] Hebr. the word: of this commandement, see Exod. 29. 4. Vers. 6. water] to wash away uncleannesse: a signe of their sanctification from sinne, by repentance and faith, through the spirit of our Lord Iesus Christ, who came by water and blood, 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay. 1. 16. See the notes on Exodus 29. 4. Vers. 7. put] Hebr. gave. The putting off of his owne clothes, signified the taking away of his iniquitie, Zach. 3. 4. and these other garments signified the gifts of justice and salvation, Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. &c. the Coat] the linnen coat, which was next his skin, save onely the linnen breeches under it upon his secret parts. See the annotations on Exodus 28. 4. &c. fitly-girded] the Greeke saith, tyed-fast: a signe of making him strong and ready in heart, to doe his service: see Exod. 29. 5. Vers. 8. the Breast-plate] called the Breast plate of judgement: the making and meaning whereof is shewed, on Exod. 28. 15. &c. Urim and Thummim] that is, Lights and Perfections: in Greek, Manifestation and Truth: see Exod. 28. 30. These ornaments of the high Priest, figured the perfection of all graces in Christ, whom the legall Priests typed: Heb. 5. 1. 5. &c. Vers. 9. crowne of holinesse] the holy diademe, on which these words Holinesse to Iehovah were graved: whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling; by the gifts of Gods spirit upon him: and figured Christs mediation for his Church; for now Aaron did beare the iniquity of the holy things, which the sonnes of Israel should hallow, in all the gifts of their holy things; &c. Exod. 28. 38. Vers. 10. the anoynting oyle] called the oile of holy anointing; it was made of Mirrhe, Cinamon, Calamus, Cassia, and oile olive, Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ, and his Church, Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times] to signifie a full sanctification: see the notes on Levit. 4 6. Vers. 12. head] and it ran down upon his beard, and on the coller of his garments, Psalme 133. 2. This anointing signified the graces of Gods spirit, whereby their ministration of Gods word, became a sweet savour unto God, in them that heard it: 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him, as is said in Targ. Ionathan: and first [illegible: 1 letter]e poured it upon his head, and afterwards put it betweene his eye browes, and drew it with his finger from the one to the other; saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring] Hebr. the sin-bullocke: see Exod. 29. 10. &c. layed] or, imposed their hands: so renouncing and disburdening themsel[illegible: 3 letters] of their sinnes, which now were imputed to the sacrifice, a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it] whereby Christs death for sin was shadowed; for, without shedding of blood, is no remission: Hebr. 9. 22. 28. hornes] of this rite, see Levit. 4. 7. 25. and Exod. 29. 12. purified] or, clensed-from sinne: see the notes on Exod. 29. 36. the blood] that which remained. sanctified it] the Altar was by these rites sanctified, that from thenceforth atonement might be made for the sins of the people, by the sacrifices that should daily be offred thereon: for after this, the Altar sanctified the gifts and oblations upon it: Mat. 23. 19. Vers. 16. fat] or, suet: see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver] said in Levit. 3. 4. 10. to be the caule above the liver. And they used to take a little of the liver with the caule: as the Hebrewes doe record. Maimony, treat. of Offring the sacrif. chap. 1. Sect. 18. Vers. 17. without the campe] a figure of Christ, suffering without the gate of Ierusalem, Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring] the law, and signification hereof, see in Levit. 1. and Exod. 29. 15. &c. Here for the Priests, as the former Sin-offring taught them to have Christ for their justification, and atonement, for the forgivenesse of their sins: so this Burnt-offring taught them to exspect by Christ, their transformation by the renewing of their minde, to present their reasonable service, even their bodies for a living sacrifice, holy and acceptable unto God: Rom. 12. 1. 2. Vers. 21. of rest] in Greeke, of sweet-odour, in Chaldee, to be accepted with favour. See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand] that is, as the Greek saith, of perfection, or of consecration: see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring, as Sol. Iarchi here saith, The ram of filling (the hand) is the ram of Peace offrings (or of perfections) for they filled a[illegible: 1 letter]d perfected the Priests in their Priesthood. It signified a sanctification of their calling; office, administration, by the sacrifice of Christ; whom Paul calleth the Consecrator, Heb. 12. 2. through whom they should with thankefulnesse and joy, performe the worke of their ministerie. Vers. 24. foot] these rites signified, both the sufferings of Christ, whose hands and feet where pierced; and how the Priests should in Christ bee sanctified to heare & receive the word from God, to administer the same unto others, and to walke themselves accordingly. See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood] that is, all the residue of the blood, as in Thargum Ionathan is explained: which being sprinkled on the Altar, figured the perfection of their consecration to bee in Christ. V. 25. the rumpe] or tayle, whereof see Lev. 3 9. Vers. 26. oiled] Hebr. bread of oile; meaning, tempered with oile, as Exod. 29. 2. wafer] which also was unlevened, and anointed with oile, Ex. 29. 2. These Meat-offrings of the Priests, signified now they and their service of God, should be without leaven of hypocrifie, errour, wickednesse; & with sincerity and truth, and with the gracious oile of his spirit, given up unto God, acceptably in Christ, Esay. 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 [illegible: 1 letter]oh. 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved] that is, moved to and fro: of these and their signification, see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring] this Sol Iarchi expoundeth, after the Burnt-offring; adding withall, and we finde not that the shoulder of the Peace-offring was offred in any place saving in this. For usually the shoulder, as well as the Breast was given to the priest, Levit. 7. 32. 33. 34. Here Moses, (who was Priest extraordinarily) hath the breast onely, v. 29. Vers. 29. part] or, to Moses for a part, (or portion:) see Exod. 29 26. Vers. 30. upon the Altar] which sanctified the things upon it, and figured Christ; from whom they were to receive blood for atonement and justification, and oile of grace for sanctification: that both their persons, office and administration might be acceptable unto God his Father. Vers. 31. at the doore] which the Greeke explaineth, in the court: see before, on verse 3. In Exod. 29. 31. it is called the holy place: and in verse 32. the doore of the Tent. [illegible: 1 word] commanded] Moses speaketh this in the person of God, whose commandement it was, Exod. 29. 32. The Greeke, for more plainnesse, translateth, as it was commanded me. Else-where, the holy Ghost translateth an active, passively; see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder] which cannot be eaten that night, but remaineth till the morning, Exodus 29. 34. Vers. 33. day of fulfilling] that is, the day, that the dayes of your consecration be fulfilled: which the Chaldee translateth thus, till the day that the dayes of your offring, be fulfilled; for seven daies shall your offring be offred. seven daies shall [illegible: 1 letter]e fill] that is, the Lord shall fill, or consecrate. In Exod. 29. 35. God said to Moses, thou shalt fill their hand: so the same thing is attributed unto the Lord, and unto Moses. These seven daies, signified their whole life, which should be consecrated to the service of God: see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered (as Sol. Iarchi here noteth,) that the high Priest was to be separated from his house, seven dayes before Atonement day every yere. Of which point, see the annotations on Levit. 16. Vers. 34. he hath done] or, is done] As, he [illegible: 2 letters]ld, 2 Sam. 15. 31. that is, it was told. And they brought, Marke 10. 3. or, Then were brought, Matth. 19. 13. Vers. 35. abide] Hebr. s[illegible: 1 letter]t; which word is often used for abiding, or c[illegible: 1 letter]ntinuing as Lev. 12. 4. Io[illegible: 1 letter]. 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. ch[illegible: 1 letter]rge] or watch: ward, Hebr. keepe the keeping: or, observe the observation; in Greeke, the observations. The Chaldee translateth it, the charge (or observation) of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards, observing the observations (or keeping the watches) of the night, over their flocke. So in Num. 9. 19. Vers. 36. things] Hebr. words. Thus the covenant of the Priesthood, was confirmed unto the tribe of Levi, in Aaron and his sonnes, which covenant was, life and peace, Mal. 2. 5. But these are made Priests without an oath: also they were many Priests, because they were not suffred to continue, by reason of death, and they served unto the example and shadow of heavenly things, offring gifts and sacrifices, which could not make him that did the service, perfect, as pertaining to the conscience; for they were carnall ordinances, imposed on them, till the time of reformation, that is, untill the comming of Christ, who now is sprung out of the tribe of Iudah, and was made Priest of God, with an oath, and suretie of a better testament all-covenant, established upon better promises. And because he continueth for ever, he hath a Priest-hood that passeth not from him to another; and is a Minister of the Holies and of the true Tahernacle which the Lord pitched, and not man, and not by the blood of goats and bulls, but by his owne blood he entred in once into the Holy place, (into Heaven it selfe,) having found eternall redemption; and is able to save fully and wholly, them that come unto God by him; as the Apostle largely manifesteth, in Heb. 7. 8. 9. and [illegible: 1 word]. chapters. which Iehovah commanded] R. Menachem here observeth, In every (other) pla[illegible: 1 letter]e it is said, As the LORD commanded Moses; but [illegible: 1 word] because they added unto the commandement [illegible: 1 span] so: for they did not as the LORD had com[illegible: 1 span] but did all things which the LORD command[illegible: 2 letters], and added moreover unto them strange fire which he had not commanded them; Levit. 10. 1.