31 And thou shalt make the robe of the ephod all of blue. 32 And there shall be a hole in the top of it, in the midst thereof; it shall have a binding of woven work round about the hole of it, as it were the hole of anhabergeon, that it be not rent. 33 And beneath, upon the hem of it, thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof, and bells of gold between them round about: 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place, before the LORD, and when he cometh out, that he die not. v Ch. 39. 22. Lev. 8. 7-w Ch. 39. 23.-x Or, skirts. Ch. 39. 24-26-y Feclus 45. 9-2 Ch. 39. 30. Zech 14, 20. Ecclus. 45. 12-a Ver. 43. Lev. 10. 17. & 22. 9. which was called TRUTH, engraved on a sapphire, and hung about his neck with a gold chain." 36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron's forehead, that Aaron may a bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. b HOLINESS TO THE LORD.] This we may consider as the grand badge of the sacerdotal office. 1. The priest was Peter du Val mentions a mummy which he saw at to minister in holy things. 2. He was the representative Cairo, in Egypt, round the neck of which was a chain, at of a holy God. 3. He was to offer sacrifices to make an which a golden plate was suspended, which lay on the atonement for, and to put away SIN. 4. He was to teach breast of the person, and on which was engraved the figure the people the way of righteousness and true holiness. of a bird. This person was supposed to have been one of 5. As Mediator, he was to obtain for them those divine the supreme judges; and in all likelihood, the bird, of what influences by which they should be made holy, and be prekind he does not mention, was the emblem of truth, jus-pared to dwell with holy spirits in the kingdom of glory. tice, or innocence. 6. In the sacerdotal office, he was the type of that holy and just ONE, who, in the fulness of time, was to come and put away sin by the sacrifice of Himself. I have now before me paintings taken on the spot, by a native Chinese, of the different courts in China, where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird, of the ardea or heron kind is represented with expanded wings. All these seem to have been derived from the same source, hoth among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible, that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use among either the Egyptians or Chinese. The different mandarins have a breastpiece of this kind. It is allowed on all hands, that this inscription was in the primitive Hebrew character, such as appears upon ancient shekels, and such as was used before the Babylonish captivity, and probably from the giving of the law on Mount Sinai. The map Kodesh Layhovah, of the present Hebrew text would in those ancient characters appear thus: TXTAL WTP which, in the modern Samaritan characters evidently derived from that above, is as follows: 2 legp And the word in this ancient and original character, is the famous Tetragrammaton, or word of four letters, which to the present day, the Jews will neither write nor pronounce. The Jews teach, that these letters were embossed on the gold, and not engraven in it: and that the plate on which they were embossed, was about two fingers broad, and that it occupied a space on the forehead, between the hair and the eyebrows. But it is most likely that it was attached to the lower part of the mitre. Verse 31. The robe of the ephod] See on ver. 4. From this description, and from what Josephus says, who must have been well acquainted with its form, we find that this mail, or robe, was one long straight piece of blue cloth, with a hole or opening in the centre, for the head to pass through; which hole, or opening, was bound about, that it might not be rent in putting it on, or taking it off, ver. 32. Verse 35. His sound shall be heard] The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing; that they might all have their hearts papy a pas n ve nasa Aharon et âron hakkoengaged in the work; and at the same time to keep Aaron dashim. And Aaron shall bear, in a vicarious and typi himself in remembrance that he ministered before Jehovah, cal manner, the sin of the holy or separated things-ofand should not come into his presence without due rever-ferings or sacrifices. Aaron was, as the high priest of ence. That he die not] This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle, as an emperor in his tent among his troops. At the doors of the tents or palaces of grandees, was generally placed some sonorous body, either of metal or wood, which was struck, to advertise those within, that a person prayed for admittance to the presence of the king, &c. As the tabernacle had no door, but a veil, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, that his sound might be heard, when he went into the holy place, before the Lord. Verse 36. Thou shalt make a plate of pure gold] The word s tsits, which we render plate, means a flower, or any appearance of this kind. The Septuagint translate it by TV, a leaf; hence we might be led to infer, that this plate resembled a wreath of flowers, or leaves; and as it is called, chap. xxix. 6. nezer, a crown, and the author of the book of Wisdom, chap. xviii. 24, who was a Jew, and may be supposed to know well what it was, calls it Sed; it was probably in the form, not of the ancient diadem, but rather of the radiated crown worn by the ancient Roman emperors, which was a gold band, that went round the head from the vertex to the occiput; but the position of the Jewish sacerdotal crown was different; as that went round the forchead, under which there was a blue lace, or fillet, ver. 37. which was probably attached to the mitre or turbant, and formed its lowest part or border. Verse 38. May bear the iniquity of the holy things] the Jews, the type or representative of our blessed Redeemer; and as he offered the sacrifices prescribed by the Law, to make an atonement for sin, and was thereby represented as bearing their sins, because he was bound to make an atonement for them; so Christ is represented as bearing the sins, i. e. the punishment due to the sins of the world, in his becoming a sacrifice for the human race, see Isai. liii. 4. 12, where the same verb, w nasa, is used: and see 1 Pet. ii. 24. By the inscription on the plate on his forehead, Aaron was acknowledged as the holy minister of the holy God. To the people's services, and their offerings, much imperfection was attached; and therefore Aaron was represented, not only as making an atonement in general, for the sins of the people, by the sacrifices they brought; but also as making an atonement for the imperfection of the atonement itself, and the manner in which it was brought. It shall be alwuys upon his forehead] The plate, inscribed with Holiness unto the Lord, should be always on his forehead, to teach that the Law required holiness: that this was its aim, design, and end; and the same is required by the Gospel; for, under this dispensation, it is expressly said, Without holiness no man shall see the Lord. Heb. xii. 14. Verse 40. For glory and beauty] See the note on verse 2. Verse 42. Linen breeches] This command had in view the necessity of purity and decency in every part of the divine worship; in opposition to the shocking indecency Ceremonies to be used in consecrating Aaron and his sons, 1-3. They are to be wash. ed, 4. Aaron is to be clothed with the holy vestments, 5,6; to be anointed, 7. His Bons to be clothed and girle 1, 5, 9. They are to offer a bullock for a sin-offering, 10-14; and a ram for a burnt-offering, 15-13, and a second ram for a consecra tion offering, 19-2 Along, a cake, and a wafer, or thin cake, for a wave-offering, 23-26. The breast of the wave-offering, and the shoulder of the heave-otlering to be sanctifie 1, 26-28. Aaron's vestinents to descend to his son, who shall succeel hun. 29, 30. Aaron and his sons to eat the flesh of the ram of consecration, 3132. No stranger to eat of it, 33. Nothing of it to be left till the morning, but to be burnt with fire, 31. Seren days to be employed in consecrating Aaron and his Bons, 35-37. Treo lamba, one for the morning, and the other for the evening sacrifice, to be offered continually, 33-42. God promises to sanctify Israel with his glory, and to dwell among them, 43-46. An. Exod. Isr. 1. eir. Thamuz. AND this is the thing, to allow d Ch. 29. 7. & 30. 30. & 40. 15. Lev. 10. 7.- Heb. fill their hand. -f Ch. 29. 9, &c. Lev. Ch. 8. Hebr. 7. 23.-g Ch. 39 23. Lev. 6. 10. & 16. 4. Ezek. 44. 18.-h Heb. flesh of their nakedness.-i Heb. be-k Ch. 20. 26.-1 Lev. 5. 1, 17. & 2. 19, 20. & 22. 9. Numb. 9. 13. & 18. 22-m Ch. 27. 21. Lev. 17. 7.-n Lev. S. 2-0 Lev. 2. of the pagan worship in general, in which the priests often ministered naked, as in the sacrifices to Bacchus, &c. n them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish, 2 And unleavened bread, and cakes unleavened, tempered with oil, and wafers unleavened, anointed with oil: of wheaten flour shalt thou make them. 3 And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, P and shalt wash them with water. 5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him, with the curious girdle of the ephod: r 6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. 8 And thou shalt bring his sons, and put coats upon them. W 9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation and 4. & 6. 20, 21, 22-p Ch. 40. 12. Lev. 8. 6. Hebr. 10. 22-q Ch. 28 2 Lev. 8. 7. r Ch. 25. 8-s Lev. & 9.-1 Ch. 28. 41. & 30. 25. Lev. 8. 12 & 10. 7. & 21. 10. Numb. 35. 25.- Lev. 8. 13.-v Heb. bind.-w Numb. 18. 7-x Heb. fill the hand of-y Ch. 23. 41. Lev. 8. 22, &c. Heb. 7. 28. with that office, from in, used intensively, and vestie, I clothe, because he was then clothed with the vestments peculiar to that office. On the garments of the high priest, some general reflections have already been made, see ver. 2. and to what is there said, it may be just necessary to add, that there can be no doubt of their being all emblematical of spiritual things; but of which, and in what way, no man can positively say. Many commentators have entered largely into this subject, and have made many edifying and useful remarks; but where no clue is given to guide us through a labyrinth, in which the possibility of mistake is every moment occurring, it is much better not to attempt to be wise above what is written: for, however edifying the reflec-good, whether spiritual or secular, must come from God, tions may be, which are made on these subjects; yet, as they are not clearly deducible from the text itself, they can give little satisfaction to a sincere inquirer after truth. These garments were all made for glory and for beauty, and this is the general account that it has pleased God to give of their nature and design in a general sense, they represented, 1. The necessity of purity in every part of the divine worship; 2. The necessity of an atonement for sin; 3. The purity and justice of the Divine Majesty; and, 4. The absolute necessity of that holiness, without which none can see the Lord. And these subjects should be diligently kept in view by all those who wish to profit by the curious and interesting details given in this chapter. In the notes, these topics are frequently introduced. Verse 7. Then shalt thou take the anointing oil] It appears from Isai. lxi. 1. that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them, that all its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still conseVerse 2. Unleavened bread] Three kinds of bread, as crated by anointing. In the Hebrew language, no to its form, are mentioned here, but all unleavened. 1. p mashach, signifies to anoint; and rep mashiach, the matsoth, unleavened bread, no matter in what shape. anointed person. But as no man was ever dignified by See chap. xii. 9. 2. nn chaloth, cakes, pricked or perfo-holding the three offices, so no person ever had the title rated, as the root implies. 3. pp rekikey, an exceeding mashiach, the anointed one, but Jesus the Christ. He thin cake, from prak, to be extenuated, properly enough alone is King of kings, and Lord of lords; the King who translated wafer. The manner in which these were pre- governs the universe, and rules in the hearts of his folpared is sufficiently plain from the text; and probably these lowers; the Prophet, to instrust men in the way wherein were the principal forms in which flour was prepared for they should go; and the great High Priest, to make atonehousehold use, during their stay in the wilderness. These ment for their sins. Hence he is called the Messias, a were all waved before the Lord, ver. 24. as an acknow- corruption of the word on ha mashiach, THE anointed ledgement that the bread that sustains the body, as well as ONE, in Hebrew; which gave birth to Xparro, ho Christos, the mercy which saves the soul, comes from God alone. which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of THE MESSIAH, OF THE ANOINTED of GOD. This does, and ever will, belong exclusively to JESUS the CHRIST. NOTES ON CHAPTER XXIX. Verse 1. Take one young bullock] This consecration did not take place till after the erection of the tabernacle. See Lev. viii. 9, 10. Verse 4. Thou shalt wash them] This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God. 2 Cor. vii. 1. Verse 5. Thou shalt take the garments] As most offices of spiritual and secular dignity had appropriate habits and insignia, hence, when a person was appointed to an office, and habited for the purpose, he was said to be invested Verse 10. Shall put their hands upon the head of the bullock.] By this rite the animal was consecrated to God, and was then proper to be offered in sacrifice. Imposition of hands also signified, that they offered the life of this • Aaron and his sons shall put their hands upon the head of the bullock. 11 And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation. b 12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. 13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar. 14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin-offering. 15 Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram. 16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar. 17 And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head. 18 And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the Lord. 19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram: 20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of z Lev. 1 4. & 8 14-a Lev. 8. 15.-b Ch. 27. 2. & 30 2-c Lev. 3. 3-d It seemeth by Anatomy, and the Hebrew doctors, to be the midriffe Lev. 4. 11, 12, 21. Hebr. 13. 11- Lev. 8. 18-g Lev. 1. 4-9.-h Or, upon. - Gen. 8. 21. animal as an atonement for their sins, and to redeem their lives from that death, which, through their sinfulness, they had deserved. In the case of the sin-offering and trespassoffering, the person who brought the sacrifice, placed his hands on the head of the animal, between the horns, and confessed his sin over the sin-offering; and his trespass over the trespass-offering, saying, "I have sinned, I have done iniquity, I have trespassed, and have done thus and thus, and do return by repentance before thee, and with this I make atonement." Then the animal was considered as vicariously bearing the sins of the person who brought it. Verse 14. It is a sin-offering] See the notes on Gen. iv. 7. and xiii. 13. Lev. vii. 1, &c. Verse 18. It is a burnt-offering] See the note on Lev. vii. 1, &c. Verse 19. The other ram] There were two rams brought on this occasion; one was for a burnt-offering, and was to be entirely consumed; the other was the ram of consecration, ver. 22. O`ND ↳н ayal milluim, the ram of filling up, because when a person was dedicated or consecrated to God, his hands were filled with some particular offering, proper for the occasion, which he presented to God. Hence the word consecration, signifies the filling up, or filling the hands, some part of the sacrifice being put into the hands of such persons, denoting thereby, that they had now a right to offer sacrifices and oblations to God. It seems, in reference to this ancient mode of consecration, that in the church of England, when a person is ordained priest, a Bible is put into his hands with these words, "Take thou authority to preach the word of God," &c. The filling the hands refers also to the presents, which, in the eastern countries, every inferior was obliged to bring when brought into the presence of a superior. Thus the sacrifice was considered not only as an atonement for sin, but also as a means of approach, and as a present to Jehovah. Verse 20. Take of his blood] The putting the blood of the sacrifice on, the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify, that they should dedicate all their faculties and powers to the service of God: their cars to the hearing and study of his law; their hands, to diligence in the sacred ministry, and to all acts of obe dience; and their feet, to walking in the way of God's precepts. And this sprinkling appears to have been used to teach them, that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. 21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons' garments, with him. 22 Also thou shalt take of the ram, the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration: m 23 And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread, that is before the LORD: 24 And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD. 25 And thou shalt receive them of their hands, and burn them upon the altar for a burntoffering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD. 26 And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave-offering before the LORD: and it shall be thy part. 27 And thou shalt sanctify the breast of the wave-offering, and the shoulder of the heaveoffering, which is waved, and which is heaved up, of the rain of the consecration, even of that which is for Aaron, and of that which is for his sons: k Ver. 3. Lev. 8. 22-1 Ch. 30. 25, 31. Lev. 8. 30-m Ver. 1. Hebr. 9. 22. n Lev. 8. 26.-o Heb. shake to and fro.-p Lev. 7. 30.-q Lev. 8. 28.-r Lev. 8. 29. 8 Psa. 99. 6.-t Lev. 7. 31, 31. Numb. 18. 11, 18. Deut. 18. 3. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us, that something infinitely better is shadowed out? and that we can do nothing holy and pure, in the sight of a just and holy God, but through the blood of atonement?-See on chap. xxx. ver. 20. Verse 22. The fat and the rump] The rump or tail of some of the eastern sheep, is the best part of the animal, and is counted a great delicacy. They are also very large, some of them weighing from twelve to forty pounds weight; "so that the owners," says Mr. Ludolf, in his History of Ethiopia, "are obliged to tie a little cart behind them, whereon they put the tail of the sheep, as well for the convenience of carriage, and to ease the poor crcature, as to preserve the wool from dirt, and the tail from being torn among.the bushes and stones." An engraving of this kind of sheep, his tail, cart, &c. may be seen at p. 53, of the above work. Verse 23. And one loaf of bread] The bread of different kinds, (see on ver. 2.) in this offering, seems to have been intended as a minchah, or offering of grateful acknowledgment, for providential blessings. The essence of worship consisted in acknowledging God, 1. As the Creator, Governor, and Preserver of all things, and the Dispenser of every good and perfect gift. 2. As the Judge of men, the Punisher of sin, and He who could alone pardon it. The minchahs, heave-offerings, wave-offerings, and thankofferings, referred to the first point. The burnt-offerings, sin-offerings, and sacrifices in general, referred to the second. Verse 24. For a wave-offering] See the notes on Levit. vii. where an ample account of all the offerings, sacrifices, &c. under the Mosaic dispensation, and the reference they bore to the great sacrifice offered by Christ, is given in detail. Verse 25. Thou shalt receive them of their hands] Aaron and his sons are here considered merely as any common persons bringing an offering to God, and not having, as yet, any authority to present it themselves, but through the medium of a priest. Moses, therefore, was now to Aaron and his sons, what they were afterward to the children of Israel; and as the minister of God, he now consecrates them to the sacred office, and presents their offerings to Jehovah. Verse 27. The breast of the wave-offering, and the shoulder of the heave-offering] As the wave-offering was agitated to and fro, and the heave-offering up and down, some have conceived that this two-fold action represented 33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy. commanded thee: seven days shalt thou consecrate them. 36 And thou shalt & offer every day a bullock for a sin offering, for an atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. 37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy. 38 Now this is that which thou shalt offer upon the altar; two lambs of the first year, day by day, continually. 39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even; 40 And with the one lamb, a tenth deal of flour, mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 41 And the other lamb thou shalt offer at even, and shalt do thereto according to the 34 And if ought of the flesh of the consecra-meat-offering of the morning, and according to tions, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy. 35 And thus shalt thou do unto Aaron, and to his sons, according to all things which I have t Lev. 10. 15.-u Lev. 7. 34-v Numb. 20. 26, 23.-w Numb. 18. 8. & 35. 25. Heb. he of his sons.-y Nurnb. 20. 28.-z Lev. 8. 35. & 9. 1, 8-a Lev. 8. 31, b Matt. 12 4-c Lev. 10. 14-17.- Lev. 22. 10-e Lev. 8. 32-f Exod. 40. 12. Lev. 8. 33-35.-g Hebr. 10. 11.-h Ch. 30. 26, 23, 29. & 40. 10.-i Ch. 40. 10. the figure of the cross, on which the great Peace-offering between God and man was offered, in the personal sacrifice of our blessed Redeemer. Had we authority for this conjecture, it would certainly cast much light on the meaning and intention of these offerings; and when the intelligent reader is informed, that one of the most judicious critics in the whole republic of letters, is the author of this conjecture, viz. Houbigant, he will treat it with respect. I shall here produce his own words on this verse-"Hic distinguuntur, non & non, ut ejusdem oblationis carimoniæ duæ. In a significatur, moveri oblatam victimam huc et illuc, ad dextram et ad sinistram. In an, sursum tolli, et sublatam rursus deprimi; nam pluribus vicibus id fiebat. Rem sic interpretantur Judæi; et Christianos docent, quanquam id non agentes, sic adumbrari eam crucem, in quam generis humani victima illa pacifica sublata est, quam veteres victimæ omnes prænunciabant." "The heave-offering and wave-offering, as two ceremonies in the same oblation, are here distinguished. The wave-offering implies, that the victim was moved hither and thither to the right hand and to the left: the heareoffering was lifted up and down, and this was done several times. In this way the Jews explain these things, and teach the Christians, that by these acts the cross was adumbrated, upon which that Peace-offering of the human race was lifted up, which was prefigured by all the ancient victims." The breast and the shoulder, thus waved and heared, were by this consecration appointed to be the priests' portion for ever; and this, as Mr. Ainsworth piously remarks, "taught the priests how, with all their heart and all their strength, they should give themselves unto the service of the Lord in his church." Moses, as priest, received on this occasion the breast and the shoulder, which became afterward the portion of the priests, see ver. 28. and Lev. vii. 34. It is worthy of remark, that although Moses himself had no consecration to the sacerdotal office, yet he acts here as high priest, consecrates a high priest, and receives the breast and the shoulder, which were the priests portion! But Moses was an extraordinary messenger, and derived his authority, without the medium of rites or ceremonies, immediately from God himself. It does not appear that Christ either baptized the twelve apostles, or ordained them by imposition of hands; yet, from his own infinite sufficiency, he gave them authority both to baptize, and to lay on hands, in appointing others to the work of the sacred ministry. Verse 29. The holy garments-shall be his son's after him] These garments were to descend from father to son; and no new garments were to be made. Verse 30. Seven days] The priest, in his consecration, was to abide seven days and nights at the door of the tabernacle keeping the Lord's watch. See Lev. viii. 33, &c. the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD. 42 This shall be Pa continual burnt-offering throughout your generations, at the door of the tabernacle of the congregation, before the k Ch. 30. 29. Matt. 23. 19.-1 Numb. 28. 3. 1 Chron. 16. 40. 2 Chron 2 4. & 13. 11. & 31. 3. Ezra 3. 3.-m See Dan. 9 27 & 12. 11-n 2 Kings 16, 15. Faek. 46. 13, 14, 15. o 1 Kings 18. 29, 36. 2 Kings 16. 15. Ezra 9. 4,5. Pea 141. 2 Dan. 9. 21.-p Ver. 38. Ch. 30. 8. Nunb. 28. 6. Dan. 8. 11-13. The number seven is what is called, among the Hebrews, a number of perfection; and it is often used to denote the completion, accomplishment, fulness, or perfection of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect consecration; and intimated to the priest, that his whole body and soul, his time and talents, should be devoted to the service of God and his people. Verse 33. But a stranger shall not eat thereof] That is, no person, who was not of the family of Aaron-no Israelite and not even a Levite. Verse 34. Burn the remainder with fire] Common, voluntary, and peace-offerings, might be eaten even on the second day, see Lev. vii. 16. xix. 5. 6. But this being a peculiar consecration, in order to qualify a person to offer sacrifices for sin, like that great sacrifice, the Paschal Lamb, that typified the atonement made by Christ, none of it was to be left till the morning, lest putrefaction should commence, which would be utterly improper in a sacrifice that was to make expiation for sin, and bring the soul into a state of holiness and perfection with God.- See the note on Exod. xii. 10. Verse 36. Thou shalt cleanse the altar] The altar was to be sanctified for seven days: and it is likely that, on each day, previously to the consecration service, the altar was wiped clean, and the former day's ashes, &c. re moved. Verse 37. Whatsoever toucheth the altar shall be holy.} To this our Lord refers, Matt. xxiii. 19. where he says, the altar sanctifies the gift; and this may be understood as implying, that whatever was laid on the altar, became the Lord's property, and must be wholly devoted to sacred uses; for in no other sense could such things be sanctified by touching the altar. Verse 39. One lamb thou shalt offer in the morning] These two lambs, one in the morning, and the other in the evening, were generally termed the morning and evening daily sacrifice; and were offered from the time of their settlement in the promised land to the destruction of Jerusalem by the Romans. The use of these sacrifices, according to the Jews, was this: "The morning sacrifice made atonement for the sins committed in the night; and the evening sacrifice expiated the sins committed during the day.' Verse 40. A tenth deal of flour] Deal signified a part, from the Anglo-Saxon dælan, to divide; hence dæl, a part, a portion taken from the whole. From Numb. xxviii. 5. we learn, that this tenth deal was the tenth part of an ephah, which constituted what is called an omer. See chap. xvi. 36. and see the note on ver. 16. of the same chapter, where an account is given of different measures of capacity among the Hebrews. The omer contained about three quarts English. LORD: where I will meet you, to speak there unto thee. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. 44 And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. 45 And I will dwell among the children of Israel, and I will be their God. 46 And they shall know that I am the LORD their God that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God. CHAPTER XXX. The altar of burnt incense, 1. Dimensions, 2 Golden crown, 3. Rings and staves, 4,5 Where placed, & Use, 8-10. The ransom price of half a shekel, 11-13. Who were to pay it, 14. The rich and the poor to pay alike, 15. The use to which it was applied, 16. The brazen larer, and its use, 17-21. The holy anointing oil, and its component parts, 22-25. To be applied to the tabernacle, ark, goklen table, candlestick, altar of burnt offerings, and the laver, 26-29. And to Aaron and his sons, 30. Never to be applied to any other uses, and none like it ever to be made, 31-33. The perfume, and how made, 31, 35. Its use, 36. Nothing similar to it ever to be made, 37, 38. An Exod. Isr. 1. cur. Thammuz. AND thou shalt make an altar x to 2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4 And two golden rings shalt thou make to it, under the crown of it, by the two corners thereof, upon the two sides of it, shalt thou make it; and they shall be for places for the staves, to bear it withal. 5 And thou shalt make the staves of shittim wood, and overlay them with gold. 6 And thou shalt put it before the veil, that is by the ark of the testimony, before the mercyseat, that is over the testimony, where I will meet with thee. e 7 And Aaron shall burn thereon sweet d incense, every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And when Aaron f lighteth the lamps hat even, he shall burn incense upon it, a perpetual burn incense upon: of shittim incense before the LORD throughout your gene wood shalt thou make it. q Ch. 25, 22. & 30. 6, 36. Numb. 17. 4.-r Or, Israel.-8 Ch. 40. 34. 2 Chren. 5. 14. & 7. 1, 2, 3. Ezek. 43. 5. Hag. 2. 7, 9. Mal. 3. 122. 9, 16-a Exod. 25. 8. Lev. 256. 12. Zech. 2. 10. John 14. 17, 23. Rev. 21. 3-v Ch. 20. 2.—w Ch. 37. 25. & 10. 5.—x See Ver. 7, 8, 10. 1 Kings 8. 11. Lev. 21. 15. & 2 Cor. 6. 16. Lev. 4. 7, 18. The fourth part of a hin] The hin contained one gallon and two pints. The fourth part of this was about one quart and a quarter of a pint. Drink-offering.] A libation poured out before the Lord.-See its meaning Lev. vii. 1, &c. Verse 43. There will I meet with the children of Israel] See the note on chap. xxv. 22. Verse 44. I will sanctify-both Aaron and his sons] So we find the sanctification by Moses, according to the divine institution, was only symbolical; and that Aaron and his sons must be sanctified, i. e. made holy, by God himself, before they could officiate in holy things. From this, as well as from many other things mentioned in the Sacred Writings, we may safely infer, that no designation by man only, is sufficient to qualify any person to fill the office of a minister of the sanctuary. The approbation and consecration of man have both their propriety and use; but must never be made substitutes for the unction and inspiration of the Almighty. Let holy men ordain, but let God sanctify; then we may expect that his church shall be built up on its most holy faith. Verse 45. I will dwell among the children of Israel] This is the great charter of the people of God, both under the Old and New Testaments, see chap. xxv. 8. Lev. xxvi. 11, 12. 2 Cor. vi. 16. Rev. xxi. 3. God dwells AMONG them-he is ever to be found in his church, to enlighten, quicken, comfort, and support it-to dispense the light of life by the preaching of his word, and the influences of his Spirit, for the conviction and conversion of sinners. And he dwells IN those who believe: and this is the very tenor of the New Covenant, which God promised to make with the house of Israel, see Jerem. xxxi. 31-34. Ezek. xxxvii. 24-28. Heb. viii. 7-12. and 2 Cor. vi. 16. And because God had promised to dwell in all his genuine followers, hence the frequent reference to this covenant and its privileges in the New Testament. And hence it is so frequently and strongly asserted, that every believer is a habitation of God through the Spirit, Ephes. ii. 22. That the Spirit of God witnesses with their spirits that they are the children of God, Rom. viii. 16. That the Spirit of Christ in their hearts, enables them to call God their Father, Gal. iv. 6. And that, if any man have not this Spirit, he is none of his, Rom. viii. 9, &c. And hence St. Paul states this to be the sum and substance of apostolical preaching, and the riches of the glory of the mystery of the Gospel, among the Gentiles, viz. Christ IN you the hope of glory. Whom, says he, we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect IN Christ Jesus, Coloss. i. 27, 28. Verse 46. And they shall know that I am the Lord their God] That is, they shall acknowledge God, and their infinite obligations to him. In a multitude of places, in Scripture, the word know should be thus understood. That I may dwell among them] For without this acknowledgment, and consequent dependence on, and gratitude and obedience to God, they could not expect him to dwell among them. rations. Rev. 8. 3-y Heb. roof.-z Heb. walls.-a Heb. ribe.-b Ch. 25. 21, 2-c Heb. incense of spices.-d Ver. 34. 1 Sam. 2. 28. 1 Chron. 23. 13. Luke 1. 9-e Ch. 27. 21.- Or, setteth up.-g Heb. causeth to ascend.-h Heb. between the two evens. Ch. 12. 6. By dwelling among the people, God shows that he would be a continual resident in their houses and in their hearts-that he would be their God-the sole object of their religious worship, to whom they should turn, and on whom they should trust in all difficulties and distresses; and that he would be to them all that the Creator could be to his creatures. That, in consequence, they should have a full conviction of his presence and blessing, and a consciousness that HE was their God, and that they were his people. Thus, then, God dwells among men, that they may know him; and they must know him, that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling Saviour; and he who does not continue to know, to acknowledge, love, and obey him, cannot retain him as his Preserver and Sanctifier. From the beginning of the world, the salvation of the souls of men, necessarily implied the indwelling influences of God.Reader, hast thou this salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. "He," says an old writer, "who has pardon, may look his judge in the face." NOTES ON CHAPTER XXX. Verse 1. Altar to burn incense] The Samaritan omits the ten first verses of this chapter, because it inserts them after the 32d verse of chapter xxvi.-See the note there. Shittim wood] The same of which the preceding articles were made, because it was abundant in those parts, and because it was very durable; hence, every where the Septuagint translation, which was made in Egypt, renders the original by qua σntov, incorruptible wood. Verse 2. Four-square] That is, on the upper or under surface, as it showed four equal sides; but it was twice as high as it was broad, being twenty-one inches broad, and three feet six inches high. It was called not only the altar of incense, but also the golden altar, Numb. iv. 11. For the crown, horns, staves, &c. see on the altar of burntoffering, chap. xxvi. Verse 6. Before the mercy-seat that is over the testimony] These words, in the original, are supposed to be a repetition, by mistake, of the preceding clause; the word non hapereceth, the veil, being corrupted, by interchanging two letters, into hacepereth, the mercy-seat: and this, as Dr. Kennicott observes, places the altar of incense before the mercy-seat, and consequently IN the Holy of Holies! Now this could not be, as the altar of incense was attended every day, and the Holy of Holics entered only once in the year. The five words which appear to be a repetition, are wanting in twenty-six of Kennicott's and De Rossi's MSS. and in the Samaritan. The verse reads better without them, and is more consistent with the rest of the account. Verse 7. When he dresseth the lamps] Prepares the wicks, and puts in fresh oil for the evening. Shall burn incense upon it.] Where so many sacrifices were offered, it was essentially necessary to have some |